CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of
shall be called as Thou fool this night shall they require thy soul i. e. thy soul shall be required and as of making friends of Mammon 't is added that when ye fail they may receive you i. e. that you may be received into everlasting habitations And accordingly v. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call spoken to Joseph some copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call i. e. he shall be called But the antient copy which Beza sent to the University of Cambridge reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call in both places so in Isaiah from whence this place is taken it is certainly thou shalt call whereupon though our Bibles read a virgin shall conceive and shall call yet in the margent 't was thought necessary to set it thou O virgin shalt call And so in the Epistle appointed by the Church for the Annuntiation of Mary 't is rendred And thou his mother shalt call And in the Gospel for the Sunday after Christmas the 25 v. of this chap. which stands ambiguously in the Greek is there determined to the mother till she had brought forth her first begotten son and called his name Jesus CHAP. II. 1 NOW when Jesus was born in Bethleem of Judea in the daies of Herod the king behold there came note a wise men from the east to Jerusalem Paraphrase 1. The birth of Christ and the circumstances belonging to that being set down in the former Chapter here now succeed in this some passages pertaining to his childhood and the first passage is That after some time not immediately after his birth but whilest Mary and her son remained yet at Bethleem certainly after the time of Maries purification at Jerusalem mentioned by S. Luke and return to Bethleem again the Chaldeans or Arabian Astronomers came to Jerusalem 2. Saying where is he that is born note b king of the Jews for we have seen his note c starre note d in the east and are come to worship him Paraphrase 2 When we were in our countrey we saw a strange extraordinary starre rise in the heavens which we never saw before and discerning that it signified the birth of the Messias of the Jews and of all other true sons of Abraham foretold by Jewish prophets that he should be born and that all kings should worship him Psal 72. 11. we are come to bring presents to him and worship him and therefore we desire to be informed where is the place of his Birth and where is he 3. When Herod the king had heard these things he was troubled and all Jerusalem with him 4 And when he had gathered all the chief priests and scribes of the people together he demanded of them where Christ should be born Paraphrase 4. And calling the Rulers of the Sanhedrin to him see note on Mar. 5. 22. a he proposed this question to them What place do your books assign for the birth of your expected Messias see note on Act. 15. c 5. And they said unto him in Bethleem of Judea for thus it is written by the prophet Paraphrase 5. Prophet Micah c. 5. 2. 6. And thou Bethleem in the note e land of Judah art note f not the least among the note g princes of Judah for out of thee shall come a governour that shall rule my people Israel Paraphrase 6. And thou Bethleem which art part of the portion of land assigned to the tribe of Judah in the division known by the name of Betheem Ephrata for its affinity to Ephrath Gen. 35. 16. though thou wert in precinct and wordly account one of the least cities of Judah yet art thou not now by any means the vilest but the most honourable for from thee shall proceed or in thee shall be born a Ruler who shall govern my people Israel 7. Then Herod when he had privily called the wise-men note h enquired of them diligently what time the starre appeared 8. And he sent them to Bethleem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the king they departed and loe the starre which they saw in the east went before them till it came and stood over where the young child was Paraphrase 9. Moved before them in the heavens as a guide to lead them to the place where the child was and when it came to the point of the heavens which was just over the house it stood still 10. When they saw the starre they rejoiced with exceeding great joy Paraphrase 10. And discerning that the star which they had not seen so long appeared again to them in an horizon so far distant from that where they first saw it and that it conducted them and at last stood still and pointed out the house to them they rejoiced very exceedingly 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts note i gold and frankincense and myrrhe Paraphrase 11. Gold as an acknowledgement of a King which also fell out opportunely to fit the parents for the charge of their journey into Egypt v. 13. 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way Paraphrase 12. They went home a neerer and more private way not that way which they came through Jerusalem which was about and so were out of Herods reach before he miss'd them 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt Paraphrase 14. And upon the Angels warning after the departure of the Magi or Astronomers immediatly he took the child and his mother in the night time and went a private way into Egypt 15. And was there untill the death of Herod that it might be fulfilled that was spoken of the Lord by the prophet saying Out of Egypt have I called my son Paraphrase 15. And so that speech of Hos 11. 1. which had one accomplishment in the people of Israels being carried into and fetcht out of Egypt was now again fulfilled in this true promised seed of Abraham i. in Christ of whom Israel called Gods first-born was a type and in him now that he was a child as it was said in Hoses 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethleem and all the coasts thereof from two yeers old and
styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priest also But to this the answer is clear that there were many other such Pontifical men alive that is such as had been Pontifices in their times and therefore there was nothing in that peculiar to Annas or which could put him in the Pontifical Fasti as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that year without some other addition of Dignity peculiar to him from those others such as I suppose that of the Nasi and cannot imagine that of being father-in-law to Caiaphas or any such extrinsecall relation to be V. 14. Accuse any falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a Proverbial signification to accuse and by that means to flatter those to whom that accusation is whisperingly conveyed and had its originall from a passage about figs as Phavorinus and the Grammarians ordinarily express it yet it is used in a greater latitude for wronging taking away any thing by force from any according to the latitude of the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to calumniate and to use violence and accordingly is rendred in the Old Testament sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of oppressing by force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in many places when the sense would rather have required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like so in Job 35. 9. Psal 119. 21. and other places From this Old Testamentuse of the word must the sense of it be fetch'd in the New So when Zacchaeus c. 19. 8. saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only other place where the word is used it belongs clearly to wrong dealing violence injustice taking by force from others which was ordinary for the Publicans to do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are rapacious saith Zeno the Comoedian and such was Zacchaeus here and therefore his penitent heart in that case vowes the satisfaction which the Law requires for theft restitution fourfold The word belongs to any kind of injustice or extortion and so here to that which is ordinary among souldiers rapine plundring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcible invaders and that is here farther express'd by that which followes and be content with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those stipends that are publickly appointed the souldiers that are kept together in bands for publick use as in Vopiscus Annonâ suâ contentus sit non de lacrymis provincialium vivat that is Let them not oppresse those countrey men where they are quartered but rest satisfied with the allowance of victualls c. that is allowed them V. 23. Sonne of Heli The setling of the Genealogie of Christ and reconciling the differences between S. Luke and S. Matthew is a matter of some uncertainty arising from the customes of the Jewes in reckoning their Genealogies among whom it is ordinary to find different pedegrees which seem to contradict one another when they doe not And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place and in the particular of Cainan v. 36. to the learned Sam. Bochartus in his Phaleg l. 11. c. 13. CHAP. IV. 1. AND Jesus being full of the holy Ghost returned from Jordan and was led by the Spirit into the wildernesse 2. Being fourty daies tempted of the devil and in those daies he did eat nothing and when they were ended he afterward hungred 3. And the devil said unto him If thou be the son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdomes of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan For it is written thou shalt worship the Lord thy God and him only shalt thou serve 9. And he brought him to Jerusalem and set him on a pinacle of the Temple and said unto him If tho◠be the son of God cast thy self down hence 10. For it is written He shall give his Angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him it is said thou shalt not tempt the Lord thy God 13. And when the devil had ended all the temptation he departed from him for a season Paraphrase 13. left him for a time meaning to wait an opportunity to assault him again See Mat. 4. 11. 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office returned 15. And he taught in their synagogues being glorified of all Paraphrase 15. exceedingly admired 16. And he came to Nazareth where he had been brought up and as his custome was he went into the synagogue on the sabbath day and stood up for to read Paraphrase 16. And he made shew to undertake to expound some part of sacred writ as their Doctors are wont to doe 17. And there was delivered to him the book of the prophet Isaias and when he had note a opened the book he found the place where it was written Paraphrase 17. And the officer of the synagogue see v. 20. brought him 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised Paraphrase 18. those that long imprisonment and shakels have bruised 19. To preach the acceptable year of the Lord. Paraphrase 19. To proclaim to all a year of Jubilee wherein servants are set free c. 20. And he closed the book and gave it again to the minister and sat dow◠and the eyes of all them that were in the synagogue were fastned on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 22. And all bare him witnesse and wondred at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake see Psal 45.
signifie to be excommunicate and cast out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies excommunicate saith Hesychius Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 22. Let him be anathema is let him be removed from the Christian assemblies deprived of those privileges of Christians which there are afforded them and so Gal. 1. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be excommunicated turned out with the greatest aversation out of the Church of God avoided separated from whosoever shall teach any other doctrine though he were an Apostle or an Angel of God that did it So in S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that excommunicate any man or make him anathema from the Church If this be the notion then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Christ must signifie from the body of Christ as by a synecdoche the word Christ is used 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest that Christ being the head of the Church he that is cut off from the body may truly be said to be cut off from Christ And then he that was by the Jewes accused and persecuted for having made a defection and departure from the Mosaicall law and setting up Christian assemblies in opposition to their Judaicall service may here fitly express his kindness to them and how little pleasure he took in departing from them in wishing himself ejected from the participation of those most valuable privileges on condition they might be made capable of them Secondly it is known that in those Primitive times this anathematizing or excommunicating was attended with the delivering up to Satan and that with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp severe inflictions on the flesh diseases afflictions c. And therefore anathema in this notion may be taken with this improvement and so contain all temporall calamities that he was willing to endure or undergoe for their good That this is the meaning of the place may seem probable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans where in an expression of his zeale to Christ he hath this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the punishment of the devill come upon me onely that I may obtain Christ where the punishment of the devill cannot be the punishments of hell which are no way ordinable to the obtaining of Christ but any the greatest torments or inflictions in this life or even death it self that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of the flesh As when Moses in an expression of the like zeale and kindnesse to his brethren wisheth that God would blot him out of his book that is I suppose out of the book of the living in the Psalmists phrase so as not to be written among the righteous in that roll wherein the names of all the people of God are supposed to be inscribed and to be capable of being blotted out not noting the state of life and blisse in heaven for out of that there is no possibility of blotting but that which belongs to this life that is either life simply or living among the people of God answerable to excommunication before mention'd And accordingly the Arabick translation is that my body were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an anathema from Christ And it is an ordinary form of speech among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may I be his expiation see Aruch and Cod. Sanhedrin c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be we thy expiation which saith Maimonides is used to expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse of love or kindnesse to any The other notions of the phrase of which it is capable and have therefore been mentioned in the paraphrase may be seen at large in Photius Epist 216. V. 4. The glory That the Ark of God where he was pleased to exhibit himself is the thing expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory is clear by that known place in the Old Testament The glory is departed from Israel for the Ark of God is taken And the reason of the appellation is as clear because the Cherubims being placed in the Ark on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or covering God was said to be present there in the same manner as on Mount Sinai that is by the visible apparition of Angels there Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory in the New Testament answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins from Exod. 24. 16. the glory of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt or abode upon the Mount to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory as may appeare by many places Thus when Isa 6. 1. we read after the Lord 's sitting on the throne that his train filled the Temple the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house was full of his glory and then follows immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seraphim stood about him and Saint John retains the Septuaginâ—s reading Joh. 12. 41. these things spake Isaiah when he saw his glory see Note on Joh. 1. c. and Mat. 3. k. so Mat. 16. 27. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come in the glory of the father is explained presently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his angels and so Mat. 25. 31. in his glory and all his Angels with him and so Mar. 8. 38. the glory of the Father with his holy Angels and c. 13. 26. where his coming in the clouds which belongs to the appearance of Angels which was wont to be in a bright shining cloud which we ordinarily call a glory is said to be in power and great glory and it followes immediately v. 27. and then shall he send his Angels and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared and the glory shone round about So Joh. 1. 19. when he had said of Christ incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt among us that Greek word being of the same Hebrew origination with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it followes and we beheld his glory the glory as of the onely-begotten of the father viz. in the descent of the Holy Ghost with that satellitium of Angels upon him after his Baptisme the lâ—ke to which 2 Pet. 1. 17. is called a voice from heaven from the excellent glory See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 't is said of Stephen that he saw the glory of God that is sure the guard of Angels about God so these very Angels in the Ark are called the Cherubims of glory Heb. 9. 5. Agreeable to this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1. 5. the temple of the inhabitation o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearance or glory of the most high and so 2 Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the power of
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
at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God who hath employed him so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true are the just rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here express'd by Amen a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings and so before it had been v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within and so again being here applied to living creatures with their faces towards us the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or the back parts and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
probably meant see Note k. which are to Rome as all Palaestine so often call'd by that style the land to Jerusalem and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondring behind or after the beast signifies their great veneration wrought in them by this means to the Idol-Worship which is farther express'd by their worshipping the Dragon that is the Devil v. 2. called the old serpent c. 12. 9. and the Devil and Satan a Dragon being but a flying serpent by which the Devil hath always been represented Who being here look'd on as the maintainer of the heathen worship he is adored and applauded greatly and that farther express'd by their saying Who is like unto the beast who can fight with him that is No man or God is able to oppose this Idol-worship profess'd in the Capitol or resist the power by which it is upheld V. 5. A mouth speaking great things and blasphemies One special testimoney of the Heathens blasphemy against God upon occasion of the Romans victories over the Jews is that of Cicero pro Flacco speaking of the Jews Illa gens quà m chara diis immortalibus esset docuit quòd est victa quòd elocata quòd servit That nation hath taught us how dear they are to the immortal gods by their being conquered and subjected by the Romans to a King of their sending thither This hath been thought fit by a learned man to be brought to the illustrating of this place though indeed it belong to it only by way of accommodation as a proof how apt the Romans prosperity and conquests over Judaea were to make them blaspheme God not that this speech can belong to the point of time now spoken of being delivered long before by Cicero Dionysius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ who by the instigation of the chief of the Magicians in Aegypt commanding him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill and persecute the pure and holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as those that hindred their inchantments became a great enemy of the Church The like is again related of Diocletian that upon a response of Apollo from Delphi that the just upon earth hindred him from speaking truth he fell on persecuting the Christians see Eusebius De vita Const l. 2. c. 49 50. But that which is more pertinent to the times whereof I conceive the Vision speaks is Domitian's styling himself Dominus Deus noster and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter that any whether in words or writing should call him otherwise and appointing his statues of gold and silver to be set up in the Capitol and his professing his contempt of thunder and lightning See Suetonius in his life c. 13. Ib. Continue fourty and two moneths That which is read in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wage war fourty two moneths that is three years and an half is in other the best and ancientest Copies without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and then that is to spend or stay so many moneths Thus the King's MS. hath it and so in Eusebius Eccl. Hist l. 7. c. 10. Dionysius Alexandrinus citing this place reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as another reading of Eusebius hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power was given him fourty two moneths And then to stay so many moneths is to live so long which was puncturally true of Domitian who began his persecution in the thirteenth and dyed in the sixteenth year of his reign And so this is directly answerable to the space wherein Antiochus had vexed the Jews Dan. 7. 24. see Eissebius Eccl. Hist l. 3. c. 13. and so is fit to be express'd in the same form of words as we see it is V. 8. Names are not written in the book of life of the Lambe slain That the words here should not be read thus the Lamb slain from the beginning of the world though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose names were not written from the foundation of the world that is were never written in the book of life of the Lamb that was slain may sufficiently appear by comparing this expression here with c. 17. 8. where the words are whose names are not written in the book of life from the foundation of the world Now some difference there is betwixt the book of life of the Lamb slain here the book of life in the place There the book of life signifies the register of all the good Christians on earth such as at that time when their names are said to be written in it are true believers but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors such as already have or are now about to venture their lives for the confession of Christ to take up his crosse and follow him and so are conformable to this image of Christ this of the Paschal lamb by which he was antiently represented the sacrificed crucified Saviour And so these men of the land that is the Jews here that worship the beast the Gnosticks that to avoid persecution goe to their Idol-feasts or sacrifices are justly thus described they whose names from the foundation of the world have not been written in this book of life of the slain lamb or in the slain lamb's book of life V. 10. Leadeth into captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to gather together a captivity that is a number of Captives as he that undertakes to bring them back out of their Captivity to be their Captain and lead them against their Conquerour that hath taken them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather to warre c. 16. 14 16. and 20. 8. and as the word gathering is particularly applied to Captives and so used by the Psalmist Gather us O Lord from among the people c. Psal 106. 47. having in the former verse mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had carried them captive which concludes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us there to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captivity here in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision is the Jews which were circumcised and many the like just as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gather together is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering This is after farther express'd by killing with the sword that is making violent resistance and opposition against the persecuting Emperors which for a Christian to do is quite contrary to the faith and patience of the Saints which consists in suffering not in resisting in having their names written in the slain lambs book of life see Note d. not in the military list of those that will fight against their
life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
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. 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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. 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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
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
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
son of Jorim which was the son of Matthat which was the son of Levi 30. Which was the son of Simeon which was the son of Juda which was the son of Joseph which was the son of Jonan which was the son of Eliakim 31. Which was the son of Melea which was the son of Menam which was the son of Mattatha which was the son of Nathan which was the son of David 32. Which was the son of Jesse which was the son of Obed which was the son of Boos which was the son of Salmon which was the son of Naasson 33. Which was the son of Aminadab which was the son of Aram which was the son of Esrom which was the son of Phares which was the son of Judah 34. Which was the son of Jacob which was the son of Isaac which was the son of Abraham which was the son Tharah which was the son of Nachor 35. Which was the son of Saruch which was the son of Ragau which was the son of Phaleg which was the son of Heber which was the son of Sala 36. Which was the son of Cainan which was the son of Arphaxad which was the son of Sem which was the son of Noah which was the son of Lamech 37. Which was the son of Mathusala which was the son of Enoch which was the son of Jared which was the son of Maleleel which was the son of Cainan 38. Which was the son of Enos which was the son of Seth which was the son of Adam which was the son of God Annotations on Chap. III. V. 1. Governor Some question may be what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jac. Cujacius the learned Lawyer hath cleared it Rectiùs Vetus interpres Luc. 1. Procurante Pilato quà m alii praeside Praeses enim Syriae tum fuit Vitellius vir Consularis Procurator Pilatus Eques Romanus Cujus rei authores habeo Tertullianum Tacitum Josephum The ancient interpreter Luc. 1. renders it more truly Pilate being procurator then others Pilate being President or Governor for Vitessius was then Governor of Syria one that had been Consul but Pilate a knight of Rome was Procurator So I learn from Tertullian Tacitus and Josephus Ib. Tetrarch of Ituraea That which is here said of Herod's brother Philip being Tetrarch of Ituraea and Trachonitis is thus farre confirmed by Josephus Ant. l. 18. c. 7. that this Philip died in the twentieth year of Tiberius having for the space of 37. years been Praefect of Trachonitis and Gaulanitis and Batanaea where in stead of Gaulanitis the truer reading is Auranitis of which we have mention in the same Josephus Ant. l. 15. c. 13. as a part of Zenodorus his province Trachonitis and Bâ—tanaea being there named as the other parts of it the latter of which or else that and Auranitis together is sure the Ituraea here As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tetrarch it denotes a principality of a fourth part and when Herod who is call'd so is elswhere call'd King Herod the word King is to be taken in that latitude as to signifie no more then what Tetrarch here doth one placed by the Romans over this Region of Galilee with Regal power and for life and thereby differing from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Governor such as Pilate here and Mat. 27. 2. with Commission for so many years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 14. a Deputy of the supreme and as a Steward in a family dispensing it under him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Procurator V. 2. High Priests Concerning the two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or high Priests in this place and the reconciling it with the Old Testament where there was to be but one at a time one of the sons of Aaron Ex. 29. 30. Lev. 16. 32. and he to continue not for a year only but for his life whereas here it seems to be otherwise many things have diversly been said by learned men Without surveying of their severall conjectures I shall first think it worth observing that in the books of Samuel when sure there was but one high Priest Ahimelech the son of Ahitub being slain and Abiathar succeeding him in the high Priests office 1 Sam. 22. there is yet after that frequent mention of Zadok and Abiathar together 2 Sam. 15. 35. Zadok and Abiathar the priests and c. 17. 15. and c. 19. 11. and 20. 25. and 1 Chron. 15. 11. every where Zadok and Abiathar priests and Zadok plac'd before Abiathar constantly as Annas before Caiaphas here The reason of which is probably this because though Zadok was not actually high Priest in Davids time yet being the son of Ahitub 2 Sam. 8 17. not that Ahitub the father of Ahimelech 1 Sam. 22. 11. who was of Ithamars line 1 Chron. 24. 2. but another 1 Chron. 6. 8. and 53. the lineal successor of Eleazar v. 4. and 50 to him the High-Priesthood regularly belonged and so after the expulsion of Abiathar the last of Eli's and so of Ithamars line 1 Kin. 2. 26 27. was restored to him 1 Kin. 2. 35. and Abiathar being in Davids time the High Priest of Eli's and so of Ithamars line to which it seems it was changed from Eleazars and continued in that line for some time Zadok being a principall person in authority with David a Priest and regularly heire to the High-priesthood is constantly joyned with and set before Abiathar the high Priest Agreeable to this example it is that Annas father-in law to the high Priest of that year Caiaphas a most eminent person himself and one that had been high-Priest also and I suppose the chief of the race of Aarons sons then alive as Zadok was is here set before and joyned with Caiaphas and call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high Priest though punctually he executed not the office of the high Priest This being said by way of preparation the main of the difficulty may perhaps be removed by observing of three things First That at this time the land being under the Roman Emperour whose name and the year of his reigne is set down at the beginning of the verse as also his Procurator of Judaea Pontius Pilate and the Tetrarchs of other places the succession of the high-Priests was now changed The one lineal descendent in the family of Aaron which which was to continue for life being not permitted to succeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 1. c. 18. but some other whom he pleased named to that office by the Procurator every year or renewed as often as he pleased To which purpose is that of Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who were at that time high Priests of the Jewes invaded that dignity bought it and so destroyed the Law which prescribed a succession in the family of Aaron Secondly That there was at this time after the Roman Conquest and before the destruction of the Temple whensoever they made no King of but
2. wondring whence he had such excellencies Mat. 13. 54. but because they knew he was Josephs reputed son one brought up in an ordinary condition they did not believe on him 23. And he said unto them Ye will surely say unto me this proverb Physitian heale thy self Whatsoever we have heard done in Capernaum doe also here in thy countrey Paraphrase 23. Whereupon the spake unto them saying that which among the Jews is by way of gibe vulgarly used to a Physitian who is himself fallen into any disease or infirmity Physician c. which signifies a man that pretends to doe cures abroad but is able to do none at home is become appliable to me who being believed on by strangers and by that means having opportunities to doe miracles or healing among them am despised and rejected among my own countreymen very few of whom having that belief of my power as to come to me for cure Mar. 6. 5. I cannot consequently doe many such miracles here Mat. 13. 58. which in Capernaum and other places I have done 24. And he said verily I say unto you No prophet is accepted in his own countrey Paraphrase 24. And so generally it hath been when prophets have been sent to work miracles of mercy very few among their countrey-men to whom they were familiarly known have been found fit to receive them 25. But I tell you of a truth many widowes were in Israel in the daies of Elias when the heaven was shut up three years and six months when great famine was throughout all the land 26. But unto none of them was Elias sent save unto Sarepta a city of Sidon unto a woman that was a widow Paraphrase 25 26. As in Elias's time of the many men and women particularly of widows that were in that time of famine through all Israel there was none qualified to receive that miracle from Elias but one onely the widow of Sarepta or Zarephath a city of Zidon 1 Kin. 17. 9. 27. And many lapers were in Israel in the time of Eliseus the prophet and none of them was cleansed saving Naaman the Syrian Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time yet they being his countrey-men the observation was there as here that no one of them had faith to seek and qualifie himself for a cure of his leprosie Only Naaman which was not that countrey-man but a Syrian was by Elisha converted to the true religion and heal'd of his leprosie 28. And all they in the synagogue when they heard these things were filled with wrath 29. And rose up and thrust him out of the city and led him unto the brow of the hill whereon their city was built that they might cast him down headlong 30. But he passing through the midst of them went his way Paraphrase 30. without being hurt by any of them 31. And came down to Capernaum a city of Galilee and taught them on the sabbath daies 32. And they were astonished at his doctrine for his word was with power Paraphrase 32. he spake with authority Mat. 7. 29. and added miracles also to confirm the truth of what he said 33. And in the synagogue there was a man which had a spirit of an unclean devil and cried out with a loud voice Paraphrase 33. was possessed by the devil and tormented with a sore disease consequent to it 34. Saying let us alone what have we to doe with thee thou Jesus of Nazareth art thou come to destroy us I know thee who thou art the holy One of God 35. And Jesus rebuked him saying Hold thy peace and come out of him And when the devil had thrown him in the midst he came out of him and hurt him not Paraphrase 35. cast him into a sit of apoplexy before or in the presence of them all the devil and the disease departed from him and he was very well immediately 36. And they were all amazed and spake among themselves saying What a word is this For with authority and power he commandeth the unclean spirits and they come out Paraphrase 36. This is very wonderfull beyond all that was ever seen before 37. And the fame of him went out into every place of the countrey round about 38. And he arose out of the synagogue and entred into Simons house and Simons wives mother was taken with a great feaver and they besought him for her Paraphrase 38. went 39. And he stood over her and rebuked the feaver and it left her and immediately she arose and ministred to them Paraphrase 39. commanded the feaver to depart from her and so it did 40. Now when the sun was setting all they that had any sick of divers diseases brought them unto him and he laid his hands on every one of them and healed them Paraphrase 40. by prayer and imposition of hands without the use of any thing else cured them 41. And devils also came out of many crying out and saying thou art the Christ the son of God And he rebuked them suffered them not to speak for they knew that he was Christ 42. And when it was day he departed and went into a desert place and the people sought him and came unto him and stayed him that he should not'depart from them Paraphrase 42. used all means to prevail with him 43. And he said I must preach the kingdome of God to other cities also for therefore am I sent Paraphrase 43. My businesse is to preach the Gospel and the cures which I work are but subservient to that and this I must preach to the rest of the villages and townes and not continue still in one place 44. And he preached in the synagogues of Galilee Annotations on Chap. IV. V. 17. Opened the booke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the manner of writing among the Jewes which was not in Parchments or papers sowed together as we now use but in one continued page or long roll and that folded up to save it from dust or other harm So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then charta volubilis a paper or parchment folded up according to that of Isa 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the heavens shall be folded up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a book referring to the custome of folding books and writings and so Apoc. 6. 14. the heavens passed away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a folded book that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the Greek sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by us rightly rendred a bill Deut. 24. 1. and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the round form when 't is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the volume or round form of a book which some call the folding Thus it is used Heb. 10. 7. out of the Psalmist
if without such demonstrative evidence thou hadst believed and so is their faith who have believed without it 30. And many other signes truly did Jesus in the presence of his disciples which are not written in this book 31. But these are written that ye might believe that Jesus is the Christ the son of God and that believing ye might have life through his name Paraphrase 31. Messias Annotations on Chap. XX. V. 11. Looked into the sepulchre Some difference there seemeth to be betwixt these narrations in this and in S. Lukes Gospel As 1. Maries going to Peter and his coming to the sepulchre are here set down before the appearance of the Angels but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9. and Peters running to the sepulchre v. 12. And in the other Gospels there is no mention of her going till she had seen the vision This seeming difference will be reconciled only by observing this one thing which hath been formerly observed Note b. on the Title of the Gospel and Lu. 6 Note d. that Luke writing from notes which he had collected from eye-witnesses and not from his own knowledge obsâ—â—ves not so exactly the order of time where things 〈◊〉 done or spoken but oft-times in another method puts together things of affinity to one another though not done or said at the same time and so here sets down all that concerns the women together and then after that which concerns Peter though part of that which concern'd the women were done after that which is mentioned of Peter The punctuall observation of the order being not necessary when the things themselves are truly recited The true order of the story seems to stand thus Mary and the women came to the sepulchre Mat. 28. 1. Mar. 16. 2. Lu. 24. 1. Job 20. 1. and coming they find that before they came an Angel with an earthquake had rolled away the stone Mat. 28. 2. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was an earthquake must be taken in the time perfectly past there had been an earthquake and an Angel had rolled away the stone for in all the other Gospels it is said at their coming Mat. 16. 3. that it was rolled away and they found Mat. 28. 2. and here she seeth the stone rolled away and then going in they found not the body of Jesus Lu. 24. 2. Upon this Mary runs to Peter John which passage is only mentioned here Then Peter Lu. 24. 12. and Peter and John here run to the sepulchre and satisfie themselves of the truth of her report having done so Peter in Luke and both of them here v. 10. return to their own abodes Where by the way the phrase here used for their returning home being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went away again or back to themselves gives us reason to think that Lu. 24. 12. the words should not be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he departed wondring in himself c. but he departed to himself that is to his place of abode wondring c. While they returned the women it seems stay at the sepulchre Mary here v. 11. and the women Lu. 24. 4. doubting what it should be and then follows the appearance of the Angels one or more two here v. 12. and Lu. 24. 4. one in Matthew and Mark sitting on the stone Mat. 28. 2. on the right side of the monument Mar. 16. 5. which being supposed to be one and the same Angel doth not yet exclude a second mentioned by these other two Evangelists The Angels speake to the women in all the Gospels and assure them of the resurrection of Christ and upon that the women depart to tell the news This is here said in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having said this she turned backward not that she did so before she received any answerâ— her speech but the answer being at large set down in all the Gospels that Christ was risen that he had before told them he should rise Lu. 24. 7. that they should carry the disciples word of it and that they should see him in Galilee Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other to mention this And therefore supposing that answer to intervene after her speech to the Angel it follows agreeably to the other Gospels that she departed from the sepulchre now the second time to report his resurrection to all his disciples according to the Angels appointment And in that passage all the Evangelists concurre Lu. 24. 9. the women returned which is all one with she turned backward here And in Matthew and Mark they went out with hast to tell the disciples V. 21. So send I you The Jews have a saying that A mans Apostle is as himself that is is his vicarius or proxy For the Jews had Apostles whom they sent on their affairs into the countries and are not to be looked on as bare messengers but as their proxies or deputies to receive their dues and to act for them So Saul was an Apostle of the Consistory to Damascus Act. 9. with letters of Commission from the Rulers Thus the Twelve after Christs departure had others whom they sent on some parts of their charge and then they were called their Apostles So Paul and Barnabas had John Act. 13. 5. Paul had Timothy and Erastus Acts 19. 22. and Marke 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it the Scripture calls Evangelists that is disciples of the Apostles sent with commission by them to publish the Gospel where the Apostles could not go and therefore are by S. Paul placed next the Apostles 1 Cor. 12. 28. Ephes 4. 11. Thus Philip the Deacon being employed by the Twelve to Preach at Samaria is called Philip the Evangelist Act. 8. 5 12. and c. 21. 8. so was Steven to the Jews Act. 6. 9. and so Timothy 2 Tim. 4. 5. Phil. 2. 19. and so Luke and others are called Apostles of the Churches 2 Cor. 8. 18 19 23. and as such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ the word which is used to denote the presence of God in any place and so there intimates the presence of Christ in them his substitutes or proxies Thus S. Peter preached at Rome by himself at Alexandria by S. Mark his Apostle S. Paul at Rome by his Apostles of whom Andronicus and Junias were the most eminent Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiasticall writers about the next successors of the Apostles in some Sees By all this appears the meaning of this speech of Christ that as he was Gods Apostle or messenger and so his proxy or vicarius on the earth so the Disciples were now made his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciples attendants of
Paraphrase 19. This speech of Christ was a figutative expression that crucifixion was the kind of death by which he should confesse Christ And to this he added these words Follow me that is thou shalt follow me in sufferings as before thou didst in discipleship 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord wchih is he that betrayeth thee Paraphrase 20. John Christ's beloved disciple who at his last supper was next unto him c. 13. 13. and asked him that question 21. Peter seeing him saith to Jesus Lord and what shall this man doe Paraphrase 21. But what shall this mans fate be 22. Jesus saith unto him If I will that he tarry note c till I come what is that to thee Follow thou me Paraphrase 22. I told you of some that should escape the fury of the evil times approaching and continue to the time that I shall come in judgement against Jerusalem and destroy it by the Romans And what harm is it to thee and how art thou concerned to know if John be one of these thou art likely to follow me to the crosse and the cheerful doing of that becomes thee better then this curiosity 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him he shall not die but if I will that he tarry till I come what is that to thee 24. This is the disciple which testifieth these things and wrote of these things and we know that his testimony is true Paraphrase 24. This is he that is the author of this Gospel which he preach'd in Asia and about two and thirty years after Christs ascension by the entreaty of the Asian Bishops wrote and publish'd it And the Christians of Asia especially of the Church of Ephesus know so much of his good life miracles and veracity and withall of the agreeablenesse of his time of death with what is here affirmed to be foretold by Christ that we cannot but approve his testimony and affixe our seal to all that is in this Gospel affirmed by him 25. And there are also many other things which Jesus did the which if they should be written every one note d I suppose that even the world it self could not contain the books which should be written Amen Paraphrase 25. Thus much was written by S. John but much more was done by Jesus many miracles c. all which if they were distinctly set down in writing they would even fill the world the volumes would be so many Annotations on Chap. XXI V. 7. Fishers coate What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may thus be collected 1. Sam. 18. 4. Jonathan is said to put it off and give it to David Where as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium see Matt. 5. Note r. the upper garment so by Jonathans giving it to David it appears it was of some value and that agrees also to the upper garment which was such Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment or shirt yet it is clear by him else where that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he sets down the difference between these two making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outer So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instita superaria garments that are put over Nonnus expresses this here to be cast over them to cover their thighs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A covering to their nakedness Theophylact gives a larger description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a linnen garment that the Phenician and Syrian fishermen gird about them either when they are naked or when they have other garments on such as the Painters put on the Apostles over their other cloths and this was the reason why Peter being naked toyling about catching of fish to cover his nakedness girt this garment about him This description of his inclines me to believe that it was simply an apron which is worn over cloths sometimes to keep them clean sometimes is cast over the naked body to hide the shame as we read in the story of Adam V. 15. Lovest thou me To love Christ is so to love as to hold out in confessing of him in the time of the greatest danger see Note on Rev. 2. 4. that love that casteth out fear 1 Joh. 4. 18. So here it is opposed to renouncing or denying of Christ in the time of triall Peter had resolved he would never thus renounce Christ though all others should which was in effect that he loved Christ more then any other disciple did But having failed foully in that particular at the time of Christs arraignment and denied him three times when no other disciple save Judas did once Christ now calls to his mind that former speech and contrary performance of his and by thrice repeating this question Peter lovest thou me in respect of his three denials and the first time adding the words more then these in respect of his magnifying his love beyond all others he now engageth him by the sense of his fall to a better discharge and more constant expression of his love in converting men to the faith of Christ and labouring in the Gospel and to raise him up with some comfort after so sharp an admonition he foretells him that now indeed he should suffer death for the testimonie of this truth V. 22. Till I come What is oft meant in the Gospels by the coming of Christ viz. that famous execution upon the Jews hath been oft mention'd see Note on Matth. 16. 0. 24. b. This John did survive Peter of whom Christ prophesies here ver 18. being put to death in Neros time but John continuing not only till Titus's time but through Domitians and Cocceius Nervas to Trajans reign above an hundred years after Christs birth and so thirty years after this coming of Christ was past So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint sed alios Apostolos the Elders which saw not John only but the other Apostles also 't is probable that some others of the Apostles lived to that time of Trajane also V. 25. I suppose that That S. John wrote this Gospel at the entreaty of the Bishops of Asia constituted by him is affirmed by Eusebius To which it is agreeable that they should set their signall or Testimonie to it to recommend it to other Churches reception And accordingly the attestation is given in the plurall number ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know that his testimony is true And then this last verse though it may be a conclusion of S.
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
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
that notion of life that is for repentance and reformation So perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life So 2 Pet. 3. 15. where he bids them count that the longanimity of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry they might yet timely return and repent and believe on him and so escape in that great approaching destruction Yet this still not excluding but including also the reward of our faith the eternall blisse in heaven Of another acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on c. 13. c. V. 5. Doth these things These things signifie the severall branches of the Judaicall Law which being required by Moses under severe penalties of excision to those that contemned or despised them and all the promises of long life in Canaan depending on the observance of them and the Law affording no place of repentance or pardon for any presumptuous sinne committed against that Law it is from thence consequent that he that lives not in all those commands to doe them could not have life by them even that temporall life or what ever else were typically contained or included in that And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law and indeed nothing but a curse for that it was also written Deut. 27. 26. Cursed is every one that continues not in all things that are written in the book of the Law to doe them and only he that doth them shall live in them v. 12. All this while supposing that no man did all his life thus doe or continue so as not to incurre this curse And herein doth the difference of the Law and the Gospell consist that the Law promises life only upon doing all that was required of them to doe and pronounced a curse to them that did not continue in all he that wilfully offended in one was guilty of all that is was involved as irreversibly under the curse for thaâ— one breach according to that covenant as if he had broken all and repentance or reformation would not relieve him But now under the Gospell the condition was changed first many things were not required at all now which were then enacted under the highest penalty as Circumcision c. onely the inward purity is now called for which had been always typified by that secondly place was allowed for repentance and by the satisfaction of Christ sure mercy and pardon for the sinner whatsoever his sinnes were upon his return to new life and for frailties and weaknesâ—es for which onely there were sacrifices admitted under the Law now there was without those sacrifices free pardon to be had for all those that sincerely obey'd Christ and laid hold on his sacrifice for their expiation And so faith is said to be the condition of our Justification and not the doing these things the law of faith not of workes that by which the Christian must live V. 6. Bring Christ down The two phrases here used of going up to heaven or descending into the deep or abysse are certainly proverbial phrases to signifie the doing or attempting to doe some hard impossible thing and consequently to say in the heart Who shall do this is to be prescribed some hard impossible task that neither by our selves nor by any body else we know how to set about as they that are at their wits end know not which way to turn themselves are wont to cry out or say within themselves Who shall doe it for them These phrases had been of old used by Moses in this sense Deut. 30 12. For this commandment which I command thee this day is not hidden from thee neither is it farre off It is not in heaven that thou shouldst say Who shall goe up for us to heaven and bring it unto us that we may see it and doe it Neither is it beyond the sea that thou shouldst say Who shall goe over the sea for us and bring it unto us c. Which words being used by Moses to expresse the easiness and readiness of the way which the Jewes had to know their duty and to perform it are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law The righteousness which is of faith saith thus that is this is the style or language of the Evangelical law the law of faith v. 8. Say not in thy heart that is the Christian hath no need to say or think within himself Who shall goe up to heaven that is that he hath any weighty impossible condition required of him This part of the words of Moses the Apostle as in a parenthesis applies to one of the most difficult things on which our salvation depends viz. Christs coming down from heaven to earth This indeed if it were required of us to contribute any thing toward it would be a weighty task for us but when Christ hath himself done it for us without any contribution of ours this is an evidence of the easiness of the Christians task As for the second part of the words in Moses the Apostle reads them with some change not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the sea as the Septuagint now reads it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall goe down into the abysse which variety of readings may possibly be reconciled by the various signification and use of the Hebrew propositions And accordingly that which is here used by S. Paul will be found to agree to the paraphrase which we have in the Jerusalem-Targum in these words Vtinam esset nobis aliquis Propheta Jonae similis qui in profundum maris magni descenderet Would we had some Prophet like Jonas that might descend into the deep of the great sea and bring it up to us And this seems to be the ground of S. Paul's application which here followes that is to bring Christ from the dead that descending of Jonah into the deep being devoured first and then vomited up by the whale on drie land being by Christ himself made the presignification of his death and resurrection And so this again will be the meaning of the second part of the speech one style or language of the Gospel The resurrection of Christ from the dead the great ingredient in our Christian religion and which tends so much to our Justification c. 4. 25. is that to which we contributed nothing our selves but was wrought for us by the power of Christ And as it followes here v. 9. our believing it now it is done and abundantly testified to us is the great fundamental act of faith required of us and that is no very weighty
have you wise unto that which is good and simple concerning evil Paraphrase 19. As for you your purity of faith is generally taken notice of and therefore I doe not speak to you as to those that are thus corrupt already but rejoicing that as yet you are immaculate I exhort you to be watchfull and not so simple as to be cheated into heresies but onely so as to keep your selves innocent 20. And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen Paraphrase 20. And to encourage you to continue your watch let me tell you that it is not now many years to that coming of Christ so oft spoken of in the Scripture that spiritual not corporal or personal coming of his 2 Thess 2. 1 2 3. wherein he shall not onely work his revenge on his crucifiers and your persecutors the Jewes after which time there shall be an eminent discernible tranquillity for the Christians for some space see Mat. 24. 13. and Rom 13. 11. but wherein he shall also cast out the oracles of the Gentiles and make their delusions appear and plant the Gospel and root out Idolatry over the whole Gentile world Phil. 2. 11. The abundant goodnesse and mercy of Jesus Christ continue with you Amen 21. Timotheus my work-fellow and Lucius and Jason and Sosipater my kinsmen salute you 22. I Tertius who wrote this Epistle salute you in the Lord. 23. Gaius mine host and of the whole Church saluteth you Erastus the chamberlain of the city saluteth you and Quartus a brother Paraphrase 23. one that hath used great liberality to me and all the Christians 24. The grace of our Lord Jesus Christ be with you all Amen 25. Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began 26. But now is made manifest and by the scriptures of the prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Paraphrase 25 26. Now to him that is able to keep you from falling into any noxious error and to establish you in the constant practice of all that I have preached to you the same that was the preaching or doctrine of Jesus Christ himself when he was here on earth according to that which we now see revealed and discern to be that which was foretold in the old Testament but not till now taken notice of by men viz. that the Gentiles should have the Gospel preach'd to them which secret and all other Christian truths which have been in the purpose of God from all eternity are now made known or revealed to the Gentiles that they might believe the Gospel 27. To God onely wise be glory through Jesus Christ for ever Amen Paraphrase 27. To him I say who is the onely wise disposer of all this and who hath managed all by his son Jesus Christ's assuming of our nature c. be all honour and praise through the same Jesus Christ our Lord. Amen Written to the Romans from Corinthus and sent by Phoebe servant of the Church at Cenchrea Annotations on Chap. XVI V. 1. Servant of the Church What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister signifies in the New Testament hath formerly been noted at large see Lu. 8. a. viz. to relieve the poor either out of the stock of the Church as administrators and dispensers of others liberality and almes or as hospitable charitable persons out of their own substance So the women that administred to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own estates and so Phoebe here who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reliever or patroness of many see Lu. 8. a. and of Paul himself ver 2. and in all probability is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the sister or believing Christian woman which either did or if Paul would have accepted it would have helped him and Barnabas to eat and drink ver 4. without labouring with their hands v. 6. Such as she accompanying the Apostles in their journies to preach the Gospel as of her it appears by S. Paul's sending this Epistle from Corinth to Rome by her as 't is in the subscription and furnishing them with all things which they wanted from whence they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour in the Lord v. 6 and 12. whereupon saith the Scholiast that the Apostles carried about with them some matrons of good report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that made provision for their necessary uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostles being free from those cares might be at leisure for preaching only and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich women followed the Apostles and provided them necessaries and eased them of all that care c. See note on 1 Tim. 5. a. V. 7. Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle signifies primarily that office whereunto the Twelve were set apart by Christ immediately and so that of S. Paul and Barnabas sent immediately by appointment of the holy Ghost Act. 13. 2. Secondarily it belongs to some others after that received the like Commission from the Twelve or from S. Paul thus is James the Bishop of Hierusalem often called an Apostle And so saith Theodoret of those first times that those which were after called Bishops were then called Apostles So saith he Epaphroditus is called Apostle of the Philippians Phil. 2. 5. because he was their Bishop So Clemens Romanus is by Clemens Alexandrinus Strom. l. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens the Apostle So Ignatius is by S. Chrysostome called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle and Bishop So of Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Timotheus was made Bishop of Ephesus saith an anonymous writer in Photius So that Thaddaeus that was sent by Thomas to the King of Edessa is styled in Eusebius l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Thaddaeus So Mark in Epiphanius Haer. 51. and in Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Luke also by Epiphanius Haer. 51. And if it be he which is mention'd 2 Cor. 8. 18. in the style of who is praised for the Gospel or for preaching through all the Churches as Ignatius affirms Ep. to the Ephes and though Baronius affirm it to be Silas and Theodoret Barnabas yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have generally conceived to be he being a constant companion of S. Paul in all his travails as farre as the book of the Acts reaches and therefore i◠said by Eusebius to have written the Gospel from other mens testimonies but the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own sight and not onely so but as it followes v. 19.
and by outward behaviour to shew a dislike of their contumacy and obduration especially when an Apostle at a distance shall passe that judgment on any particular man and the present state of the Church leave no place for expectation of formal censures the law of Charondas being not unreasonable in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no man converse with a wicked man or woman or bring a reproach on himself as if he were like him But this is not to be thought necessary but when it is by the Governour of the Church as 't was here by S. Paul prescribed nor prudent but when by so doing we may hope to bring offenders to some sense of their faults And whensoever it is done it ought onely to be designed to charitable ends and not to gratifie a man's own pride or wrath to expresse animosities or revenges on any V. 10. Extortioners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is somewhat uncertain That which the other sinnes with which 't is mention'd encline it to is that it denote violence or rapes forcing or ravishing to uncleannesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 13. preying like vultures on all that come near them The literal notation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapio by which as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred This was the sin of Sodome forcing of strangers and even of the Angels when they came into the city to destroy it And this is it which seems to be meant by the earth's being full of violence Gen. 6. 11. joyned with the corruptnesse of it before God for which two there joyned together as 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and corrupting the word corrupt is used alone ver 12. which we know in the New Testament signifies those pollutions see Note on 2 Pet. 1. b. and 2. b. which probably were the sinne of the old world a consequent of the sons of God seeing and marrying with the daughters of men v. 1. the like as happen'd â—â—ter on the like occasion Num. 25. 1. and they are therefore joyned with Sodome in this matter 2 Pet. 2. 5 6. For to that of Uncleanness it is that this whole Chapter belongs on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlawfull lusts and incest at the beginning And to that of violence or ravishing or using to unnatural sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily belongs Thus in Harmenopulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goods of the ravisher shall be carried and forfeit to the Exchequer the word is used in this sense So in the second book of the Sibylline Oracles written I suppose by some ancient Christian with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had put off all shame are joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forcers violaters of chastity and p. 216. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in effect all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here inordinate lusters and idolaters there is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent forcers and persons of impudent lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret loves and adulteries to which the brimstone the portion of Sodome should be allotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus I conceive it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence and incontinence are joyned together Mat. 23. 25. and opposed both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and cleansing v. 26. where S. Luke c. 11. 36. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villany or wickednesse as that is used here v. 13. and in Genesis c. 6. 5. in this sense for abominable lusts The full description of this will be best fetch'd from Strabo l. 10. setting down the customes and among them the amours of the Cretans altogether after this manner of force and rape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe not get their beloved youths by perswasion but by force The lover saith he some three dayes before tells the friends that he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit the rape and they must not hide the youth or divert him from walking his wonted way for to doe so is to confesse that he is not worthy of such a lover The whole manner of it is there set down not worthy to be here transcribed by which 't is plain that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rape was among them the ceremony of their Mascula Venus and very creditable and customary among them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was a shame to any handsome youth of good parentage not to have some such lover that should take him by violence which being the heathen custome of this Island of Crete may well be thought to have given occasion to that direction of S. Paul Tit. 1. 6. that he that were chosen to be Bishop should be such an one who had faithfull children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accused of riot not guilty of having suffered any such villany as this Ib. Idolaters That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be restrained to the particular sinne of worshipping pictures or images will be probable by the rest of the sinnes which are joyned with it for which a Christian professor is to be excommunicated v. 11. It seems rather to referre either to the joyning in the Idol-feasts of which the Gnostick hereticks were guilty or else to those filthy practices so frequent and customary in their mysteries as prime rites of the heathen false worships and taken up in a most vile manner by the Gnosticks also That the word should thus be used will appear most reasonabe 1. because of the words used in the Old Testament to signifie an idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one which signifies pollution or filth by which any man is contaminated and which is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination and the false God or idol meant sometimes when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination is used as Wisd 12. 23. referring to those abominable sinnes which those idol-worships were commonly guilty of and to the same purpose is it that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination or filthinesse commonly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination or pollution is sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idol also And so saith Lyra on Gen. 21. of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies idololatrantem and coeuntem or lascivientem idolatry and any act of uncleannesse or lasciviousnesse 2dly Because their heathen worships were so full of these foul sinnes Thus Wisd 14. after an enumeration of many other wickednesses in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices and secret mysteries
accordingly it is that he hath by his Apostles see note on 1 Pet. 3. e. preached the Gospel and in it all kind of good news to you Gentiles as well as to the Jewes 18. For through him we both have an accesse by one Spirit unto the Father Paraphrase 18. For by the covenant made in him we have both admission afforded us and confidence to approach to God as to our father having the Spirit of Christ to intercede for us both Jewes and Gentiles 19. Now therefore ye are no more strangers and foreiners but fellow-citizens with the note b saints and of the houshold of God 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Paraphrase 19 20. And so now ye are no longer foreiners as the Gentiles were wont to be called by the Jewes but taken to be fellow-citizens with the Jewes and members of Gods family that is received into the Church into the number of believers added to that building of which Christ was the corner-stone and the Apostles and Prophets joyned to him as the foundation built thereon 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. Paraphrase 21. On whom all Christians being built and Jewes Gentiles how distant soever formerly united now and knit together are thereby enabled to continue in that unity and make up one Christian Church to adore and worship God together 22. In whom you also are builded together for an habitation of God through the Spirit Paraphrase 22. Being also by Christ thus united that he may come and reside among you by communication of all those benigne influences which flow down to your Church from the Spirit of Christ Annotations on the Epistle to the Ephesians Chap. III. V. 14. Middle wall of partition We have oft spoken of the Gentile Proselytes the second sort of which those of the Gates which were not circumcised were by the Jewes so farre accounted unclean according to the Law that they were not permitted to come into that court of the Temple called holy where the Jewes were So it is charged upon them as a fault Ezek. 44. 7. that they had brought into Gods sanctuary strangers c. and Act. 21. 28. on Paul that he brought Greeks into the Temple The Proselytes of righteousness indeed those that had undertaken the whole Law which were circumcised c. they were admitted with the Jewes into the inner court but these other onely into the outer court called the court of the Gentiles and the unclean in which respect it is that the Temple is called the house of prayer to or for all nations Mar. 11. 17. because in that court the Gentiles were admitted to pray In the second Temple these courts were divided one from the other by a little sept of stone three cubits high called saith Josephus by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the author of the book of Maccabees 1 Mac. 9. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wall of the inner court of the sanctuary which Alcimus there commanded to be taken down On this wall was written in many places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might go within The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might enter into that court of the sanctuary which was inclosed with the sept so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a court enclosed So again l. 15. c. ult in the description of the Temple buil◠by Herod there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sept which incompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or court whereon there was a prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any of another nation should enter This is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition of stone or a sept of a stone-partition the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oake primarily then any kind of tree being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition the word that is here used made of timber and vulgarly used for any kind of partition though here of stone as a leaden ink-horn or a silver box among us This doth Gorionides affirm to have been a silver wall betwixt the Sanctuary and the porch with a golden doore in it but this I suppose not that the masse of the wall was silver or of the doore gold but that they were silver'd and gilt over on the upper post of which saith he there was a golden sword of twelve pounds of gold on which were written these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stranger that comes neer shall die That this is it which is here called most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle-wall of partition there is no question and this Christ is said to take down by making the Jewes and Gentiles for the future without any discrimination one sheepfold under one Christ To this sept and prohibition of entring as it stood among the Jewes that of Ecclesiasticus 19. 29. seemeth to referre where the man of the house is said to turn the stranger out of doores as out of the Sanctuary or inner court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe out stranger from the presence of glory that is as strangers were commanded to go out of the Temple where was the schechina or appearing of God which is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory V. 19. Saints That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints here signifie the Jewes will appear by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers before for in respect of the Jewes it was that they were called strangers they being the only people of God before and now the Gentiles that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers vulgarly known by that name being received in to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-citizens with whom why with the same to whom they were strangers that is the Jewes Thus doth Procopius interpret it in Isa p. 683. who accordingly calls the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation made up of the holy fathers which saying of his gives the reason of this phrase why the Jewes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy viz. in respect to the Patriarchs Abraham c. who were truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints to whom the promises were made to the participation of which the Gentiles are now called CHAP. III. 1. FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles Paraphrase 1. Hereupon I Paul as an Apostle so at this time a prisoner also of Jesus Christ who am persecuted for this one thing because I preach to the Gentiles and according to the doctrine of Christ vindicate the liberty of the Gentile converts and the no-necessity of circumcision to them see
kind of inordinate lust or filthiness v. 3. see note on Rom. 1. i. This you know and God is witness that I was farre from being guilty of it 6. Nor of men sought we glory neither of you nor yet of others when we might have been note f burthensome as the Aostles of Christ Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority which yet we had and might have exercised as Apostles of Christ 7. But we were gentle among you even as a nurse cherisheth her children Paraphrase 7. But I have still dealt with you in all mildness tenderness imaginable the same which is discernable in a nurse to a child of which by feeding and making much of him she becomes extremely fond 8. So being note g affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us Paraphrase 8. In like manner I confesse my self to have an huge tenderness and fondness of love toward you so that now having done you that greatest good preached the Gospel to you and nourish'd you ap in the faith I have nothing too dear for you not my life it self which is frequently called the soul in these books see note on ch 5. f. if it may stand you in any stead 9. For ye remember brethren our labour and travell for labouring night and day because we would not be chargeable unto any of you we preached unto you the Gospel of God Paraphrase 9. And evidence of which I then gave you and ye cannot but remember it how that beside the sufferings which I bare see note b. I alwaies laboured in my trade extremely hard that so I might preach the Gospel to you and yet not put you to charges 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe Paraphrase 10. You I say know and can witness and I doubt nor of God's testimony how I and the rest of us Silvanus and Timothy have behaved our selves toward you that have received the saith in the performance of all duties toward God and man so as we cannot be blamed or charged by any 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children Paraphrase 11. Dealing with you as a father doth with his own children every one of you single as if every one of you were my child calling upon you to doe your duty and cheering you up to persevere against all discouragements 12. That ye would walk worthy of God who hath called you unto his kingdome and glory Paraphrase 12. And conjuring you by all the obligations imaginable that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here and if you continue constant in the saith glorified Saints in heaven 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which note h effectually worketh also in you that believe Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf that when we thus preached the Gospel to you ye received it readily not as any doctrine of ours but as the Gospel of Christ sent by God from heaven and which being thus embraced and believed by you hath also attained that end that perfection that accomplishment among you which every where belongs to it viz. to bring on them that embrace it the honour of being persecuted for it and glorifying God by that means and withall to give them strength to enable them to bear it Christianly 14. For ye brethren became followers of the Churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own note i countrey-men even as they have of the Jewes Paraphrase 14. For as it fell out with the Churches of Christ in Judea all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes so hath it fallen out to you your own countrey-men the unbelieving Jewes among you have in like manner persecuted you as the Jewish unbelievers have persecuted the Christian Jewes 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself and before him on the prophets sent unto them Mat. 23. 37. and now is accordingly fallen on us It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost Paraphrase 16. And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. by which and the former things the Jewes doe so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come our upon them already denounced and within a very little while most certain to overtake them 17. But we brethren being taken from you for a short time in presence not in heart endevoured the more abundantly to see your face with great desire Paraphrase 17. And being detained from coming to you personally ever since I was first with you and driven suddenly from you Act. 17. 5 10. we are neverthelesse very kind to you and heartily desire and wish for an opportunity of visiting you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you but by some difficulty or other from time to time interposed by the instruments of Satan the obstructors and persecutors of the Gospel I was kept from coming unto you 19. For what is our hope our joy our note k crown of rejoicing are not even ye in the presence of our Lord Jesus Christ at his coming Paraphrase 19. For what greater matter of hope of a reward from God at the day of doom and consequently of present rejoicing can I have what greater ornament of which I could boà st then the good successe of the Gospel which I have preached among you 20. For ye are our glory and joy Paraphrase 20. For you are a prime congregation of Christians as Philippi another Phil. 4. 1. wholly converted by me and
his character of these 4. things first denying Christ to be come in the flesh secondly not confessing the testimony of the crosse thirdly converting the oracles of God to their own lusts fourthly denying the resurrection and judgment to come To which he sets opposite the Christians patient suffering for Christ pag. 21. and loving him that died for them V. 10. If any would not work This was a proverbial speech among the Jewes in Beresith Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Obel Moed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever doth not labour doth not eat Of this see beside Drusius dec 2. adag 3. Buxtorfe Lex Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the like proverbs used by Christ see Note on Mat. 10. h. THE FIRST EPISTLE OF PAVL THE APOSTLE note a TO TIMOTHY THat Timothy first converted by Paul and therefore here called his own son in the faith ver 1 2. and that some time before his coming to Paul at Lystra Act. 16. as appears by the testimonial which he then had of the brethren v. 2. and then after employed by him for the planting of the Gospel Act. 16. 3 c. was at length placed Bishop of Ephesus the prime Metropolis of Asia appears sufficiently in the records and writings of the ancient Church So the anonymous Author of his life in Photius Num. 254. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle so were others called beside the primary Timothy is ordained and installed Bishop of the Metropolis of the Ephesians by S. Paul So the Fathers of the Council of Chalcedon Act. 11. who from Timothy to their time reckon 27 Bishops of Ephesus So Eusebius l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy is storied to have been the first Bishop of the province of Ephesus And the same might be testified by innumerable more S. Chrysostome may be taken for all Hom. 15. in 1 Tim. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that Timothy was intrusted with a Church or rather with a whole nation that of Asia Now for the time when he was placed in this Bishoprick as that will be usefull to direct us when this Epistle was written so will that it self be concluded from this first Epistle ch 1. 3. where S. Paul's exhorting him to abide at Ephesus that he might admonish some not to teach other doctrine c. is an intimation of his leaving him Bishop resident there and that saith he he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going or when he went into Macedonia that is in that part of S. Pauls travail set down Act. 20. There v. 1. S. Paul went out from Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go into Macedonia at which time in all probability and by Analogie with the words 1 Tim. 1. 3. he left Timothy Bishop there 'T is true that when S. Paul is in Macedonia Timothy is with him there 2 Cor. 1. 1. and after he had wintered in Epirus Tit. 3. 12. and spent three months in Greece Act. 20. 2 3. and returned back into Macedonia then Timothy is with him Act. 20. 4. and goes straight to Troas v. 5. All which might well be after the leaving him at Ephesus either on occasion of the businesse of that Church about which he might go to consult S. Paul being so neer or in obedience to some summons of S. Paul such as after we see he had to a longer journey even to come to Rome to him 2 Tim. 4. 9. After this coming to Troas Act. 20. 6. although I suppose he was with him among the rest of the Bishops of Asia at Miletus v. 17. yet there is no farther mention of Timothy in the book of the Acts. Supposing then that this of Act. 20. 1. was the point of time to which S. Paul referres when he speaks of his being left to reside at Ephesus and supposing again that he could not write to him at any part of the time when he was with him and yet the whole contexture of the Epistle rendring it probable that it was written by way of directions soon after his leaving him there and that whilst it was yet uncertain to S. Paul whether he should come to Ephesus again c. 3. 14 15. which also may be the reason that there are no salutations in the close because of his coming newly from thence and his thoughts to be there again speedily it will be from these premises reasonable to conclude that either it was written on the way as he went from Ephesus toward Macedonia Act. 20. 1. at Troas perhaps where he stayed a while see Note a. on Title of 2 Cor. or at his very first coming to Macedonia or in Epirus or in Greece but the former of them as nearest to his coming from Ephesus is the most probable That it was before his coming to Miletus Act. 20. 17. may thus appear 1 Tim. 3. 14. He tells Timothy that he hopes shortly to come to him to Ephesus that chief Metropolis of Asia but at his being at Miletus he tells them that he knows that they shall see his face no more Act. 20. 25 38. and therefore that his being at Miletus must needs be after the writing this Epistle his meeting them at Miletus being to supply the place of his coming to Ephesus which had formerly been designed by him but now put off through hast to get to Jerusalem by Pentecost Act. 20. 16. As for the subscription of the Epistle that it was from Laodicea in Phrygia Pacatiana 't is Cujacius's observation that that could not be ancient there being no distinction between Pacatiana and Salutaris till the time of Constantine and it is farther evident by Col. 2. 1. that Paul had not at the writing of that Epistle to the Colossians been at all at Laodicea and yet that that was long after the writing of this Epistle that being set by Chronologers An. Chr. 59. Soon after this as S. Paul tells the Ephesians and Asiaticks Act. 20. 29. that after his departure grievons wolves should enter in among them so he here saith he left Timothy at Ephesus to fortifie the Church against them and who those wolves are appears by their Fables and Genealogies here ch 1. 4. which are the known character of the Gnosticks then and the Valentinians afterward and so is the swerving from charity good conscience and faith unfeigned c. ver 5 6. Besides this suppressing of hereticks another special use there was of leaving Timothy at Ephesus that as Metropolitan of Asia he might ordain Bishops and Deacons in all the other cities where they were wanting as is said of Titus in Crete And accordingly this Epistle brings him particular directions to that purpose ch 3. Which is a proof that this Epistle was written to him soon after his fixing there to furnish him for the discharge of this office Mean while this is evident that the Gnosticks were now scattered in Asia and so charactered by him ch 4. and ch 6.
solenniter acta videri If any one write that he hath undertaken a debt this is a solemn obliging of him and that of Iustinian Ut quodcunque scriptum sit quasi actum etiam actum fuisse videatur That whatsoever is written as if it were done seems and is reputed to have been done Both to this purpose that a man is bound as much by his own hand or confession under it as if any other testimonies or proofs were against him of a fact or debt or himself under a solemn obligation So Anianus paraphrasing on Paulus lib. 5. Collect. t. 7. Si scribat aliquis se quamcunque summam redditurum ita habetur quasi ad interrogata ista Dabis Promittis responderit Dabo Promitto Ideóque ad redhibitionem tenetur If any one write that he will pay such a summe he is as much obliged as if he had answered to the ordinary interrogatories Wilt thou give Dost thou promise I will give I doe promise And therefore he is bound to make payment So in the Novells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the distinction is put between those who in Contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter in bands and obligations which are done in courts and those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 write it under their own hands and presently 't is added that he is as much bound who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes with his own hand whence are all those three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath entred an obligation in the court or superscribed bills written by others or hands and obligations such as are mentioned in the Gospel Luc. 16. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take thy bill that is the obligation wherein he was bound to the Stewards Master which being in the Stewards keeping he restored to him and by Chrysostome express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give bond And to this kind of obligation which is not done by any legal contract but onely per chirographum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre these words of S. Paul here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See P. Faber Sem. 3. l. THE note a EPISTLE OF PAVL THE APOSTLE TO THE HEBREVVES VVHether this Epistle were written by Saint Paul hath not only of late but antiently been doubted And as the Title or Superscription which is in our Copie pretending not to be a part of the Epistle is not sufficient to conclude any more than that it was in that time when this title was prefix'd believed to be Saint Pauls so there is no doubt but that it went without any Superscription or known Author more antiently and so hath left some place to variety of conjectures who the Author should be Saint Chrysostome in his Proeme to the Epistle to the Romans expresseth his opinion of it that it was by Saint Paul written at Rome in his bands but that cannot well be imagined when he tels them c. 13. 23. that with Timothy if he come shortly he will see them for that signifies the Author to be at liberty when he thus purposed Long before him Clemens Alexandrinus as we see in Eusebius l. 6. c. 11. renders reasons why Saint Paul prefix'd not his name in the front of it as in all other Epistles of his he had done Paul an Apostle c. which though it be an evidence of that antient writers opinion yet it is also of its being questioned in that time and is also an acknowledgement that it was not own'd by Saint Paul at the time of writing it or then publickly acknowledg'd to be his Others were antiently inclinable to father it on Barnabas others on Clemens Romanus others on Luke which is a farther argument of the uncertainty of it And for the last of them there is a passage c. 2. 3. which is conceived to make it more probable to be written by him then by Saint Paul For speaking of the so great salvation whether that be the Gospel and doctrine of Christ or whether the deliverance of the faithfull out of their persecutions see c. 2. Note b. he saith of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirm'd to us by them that heard it whereas it is known of Saint Paul Gal. 1. 12. that he professeth not to have received the Gospell by man nor to have been taught is but by the revelation of Iesus Christ and so likewise of the deliverance of the faithfull of which he so often speaks so confidently there is no doubt but among the many revelations which he had received 2 Cor. 12. 7. this was also revealed to him But to this the answer is easie First that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to the writer only but so as to comprehend those to whom he writes as we see it used Tit. 3. 3. and Eph. 2. 5. we being dead in trespasses c. for it followes immediately by grace ye are saved and so we is all one with ye And secondly it is no new or strange thing for Saint Paul to confirm the truth of the Gospel by the testimony of others and tradition from them which saw and heard See 1 Cor. 15. 3. c. Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are added by the learned Hugo Grotius from the observation of the style and idiome which render it probable to be written by Saint Luke But as all which can be said in this matter can amount no higher than to probable or conjecturall so is it not matter of any weight or necessity that it be defined who the Author was whether Saint Paul or Saint Luke a constant companion of his for many years the author of two other books of the sacred Canon That which Theophylact conceives in this matter is not improbable viz. that S. Paul wrote it in Hebrew as being to the Hebrewes but that S. Luke or as some say Clement translated it into Greek and consequently that there is not so much force in the Argument taken from the difference of the style to conclude against its being written originally by S. Paul as there is in the sublmity of the sense and matter to conclude that none but S. Paul was the Author of it And as for the Author so for the place from whence it was written it is uncertain also the ordinary Copies reading in the Subscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Italy but the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Rome And the argument which is produced in favour of the former because chap. 13. 24. in the saluations are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred they of Italy is not of much force because that may more fitly be rendred they from Italy that is those that came from thence to Rome or to any other place where the Author now was at the writing of it So again that Timothy was the
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
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are best interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Saviour that is Christ for to those two words belongs all that is said in those verses they consist of nine letters four syllables the three first of two letters apiece and the fourth of the remaining three of five consonants and four vowels and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described See Canter Novar Lect. l. 1. c. 3. Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached or going preached is but an idiome of the Sacred style wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and such like words are frequently used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expletives so to omit many more Ephes 2. 17. speaking of Christ after his departure from the world in the same manner as here before his coming into it and of his preaching by his Apostles not personally himself to the heathen world S. Paul expresses it after the same manner as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went and preached peace Thirdly by his Spirit is evidently here meant that Divine power by which he was raised from the dead after his crucifixion and by which he means now to act revenge on his crucifiers after a while if they repent not but in the mean time to preach repentance to them And that makes the parallel exact betwixt the matter here in hand and the storie of the old world Here men are divided into two sorts v. 17. those that suffer for well doing the pious constant yet persecuted Christians and those that shall suffer for evil doing the contumacious obdurate persecuting Jewes and Gnosticks as there the violent and corrupt on one side which were after the hundred and twenty years swept away with the Deluge and Noah and his family on the other side who by being set forth as an example of the godly delivered out of temptations 2 Pet. 2. 5 9. appear to have been opposed and wronged by them And therefore to prove what was undertaken v. 17. that even in respect of this world it is farre better to be of the number of the persecuted who shall be delivered then of the most prosperous persecuters which shall after a time be destroyed as the example of Christ was very pertinent v. 18. who having suffered a while was raised in power to destroy the crucifiers so the example of the old world is fitly made use of also who are evidently pointed at not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits in the sheath or custodie or prison which so fitly agrees with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheathed in the old prophecie but by that which here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were disobedient of old see Note g. which clearly takes it off from belonging to the Gentiles of Christ's time to which some interpreters are willing to apply the place and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old defined by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when once God's long-sufferance waited or without once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the King's MS. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it waited in the daies of Noe c. which particular of God's long-sufferance awaiting their repentance 120 years and daily admonishing and reproaching them all that time see Heb. 11. 7. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation of the arke and his saving the remnant as the son of Syrach calls it Ecclus 44. 17. by this means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or out of the water see 1 Cor. 3. Note b. are very commodiously applied to S. Peter's present purpose also Christ's deferring this vengeance on the Jewes fourty years after his crucifixion being on purpose designed first to bring the crucifiers to repentance secondly to make triall of the patience and perseverance of the sincere Christians and to deliver them peculiarly out of this deluge of destruction Rev. 2. 7 c. when all others Jewes and temporizing Gnosticks were destroyed V. 20. Disobedient The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient is used for a course of great notorious sin spoken of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperators provokers Heb. 3. 16 18. against whom God's oath was gone out that they should not enter into his rest ver 19. They are here certainly the wicked men of the old world on whom the flood came called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the ungodly 2 Pet. 2. 5. which are there joyned with the wicked of Sodom From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them viz. the sin of unnatural uncleannesse or Sodomie contrary to that breath of God breathed on them the light of law and reason and nature and the very soul within them For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men presently follows the decree of God to send the Deluge upon them The sons of God and of men were certainly the worshippers of the one true and the many false gods and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships and all the villanies in their practices or sacrifices as after it was Num. 25. 2. This is there in general expressed v. 5. by The wickednesse of man was great upon the earth meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness villanie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence Mat. 23. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness Luc. 11. 39. and v. 11. by The earth was corrupt before God and filled with all violence by corruption signifying these unnatural lusts so ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption and being corrupted see Note on 2 Pet. 1. b. and 2. b. and by violence either the same again in the most enormous kind such as was by the Sodomites offered to the Angels see Note on 1 Cor. 5. h. or else persecuting all others that would not goe on with them in all their riotous courses and both together expressed v. 12. by one of them corrupt And all flesh corrupted his way and both again by violence v. 13. The end of all flesh is come before me for the earth is filled with violence So that either of these single or which in probability is all one both together is the notation of the sin for which the flood came and the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that of old were disobedient in this place V. 21. The like figure The King's MS. reads O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where O in Capital letters as that whole book is written signifies oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in an Inscription of an antient cup in Athenaeus 〈◊〉
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
much more then those of Ezekiel and Daniel but by him detorted and wrested from their native itelligible sense to far distant purposes This view I shall not chuse to give here out of its place but leave the Reader to make it up by putting together these few notes on the three ensuing Chapters ch 1. g. ch 2. b. d. g. ch 3. a. That the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine is here given to the writer of these Visions and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle is not from any imagination of those that affix'd it that the Apostle John was not writer of them but because that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Antients Origen especially bestowed on this Apostle in respect of the divinity and sublimity of his manner of writing observable in his Gospel and particularly becausee he began it with setting down the divinity of Christ whereas others begin with his birth or humanity the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word was God This title had by the Platonists been given to Orpheus in relation to the book concerning the Gods written by him and so to Linus and Musaeus also those three ordinarily known by the name of Thrologi poetae CHAP. I. 1. THE Revelation of Jesus Christ which God gave unto him to shew unto his servants things that must shortly come to passe and he sent and signified it by his Angel unto his servant John Paraphrase 1. The prophecie or vision of Revelation of Jesus Christ which as to our great Prophet and Intercessor or Mediator between God and us was put into his hands by his Father that he might as he pleased make known to his Apostles some things that should suddenly come to Passe many of them in the age wherein they lived as his dealing with his crucifiers and their persecutors the Jews and as some of them he made known to them all together whilst he was alive as then near at hand Mar. 24. 34. Luk. 21. Mar. 13. so now he hath thought fit to send a Symbolical representation of the same and all the rest the whole matter of this prophecie by an Angel to John his most beloved disciple 2. Who bare record of the word of God of note a the testimony of Jesus Christ and of all things that he saw Paraphrase 2. That John that had preached or given in his testimony concerning the word of God the doctrine and deeds and sufferings and resurrection of Christ whereby he testified his to be the doctrine and will of his Father and some particulars which he peculiarly saw see Joh. 19. note d. and 1 Joh. 1. 1. not taken notice of by others 3. Blessed is he that readeth and they that hear the words of this prophecie and keep those things which are wirtten therein for the time is at hand Paraphrase 3. In this Revelation other prophecies there are and predictions of things future after this of the Jewes destruction and therein mixt the admirable ways of God's providence in permitting and punishing his enemies exercising and rewarding the patience of his servants the constant Christians And so the prophecies here set down of the destructions of the enemies of Christ are matter of comfort to all them are now under persecution and are such as concern every one that now lives to read and observe and to perform whar herein he is admonished to perform For the time is close at hand wherein one after another all those prophecies tending all to set from Gods wonderful providence in punishing his enemies and protecting his servant shall be successively fulfilled 4. John to the seven Churches in note b Asia Grace be unto you and peace from him which is and which was and which is to come and from note c the seven spirits which are before his throne Paraphrase 4. These Revelations which I John thus received I send in an Epistle to the seven Churchess of Asia which I salute my self and am commanded to send them greeting from the eternal God whose name is Jehovah which signifies He that is and was and shall be and from the Angels which attend and wait upon God eh 4. 5. and are as in the Sanhedrim the officers waiting on the head of the Sanhedrim to go on all their messages or as in the Chruch the Deacons to attend the commands of the Governour of the Church and to perform them see Mat. 18. note a. 5. And from Jesus Christ who is the faithful witnesse and the first-begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sins in his own blood Paraphrase 5. And from Jesus Christ him that testified and made known being here on earth the will of his Father with all fidelity see note a. and ch 3. c. and that being crucified rose from the dead and so as our first-fruits 1 Cor. 15. 20. ascertained our resurrection wherein we his brethren shall be like him our elder brother and hath all power given unto him in heaven and in earth is superiour to all the Princes of this world Dan. 4. 17. whose power or persecutions ye may fear to him that hath made use of that power to express the reality of his love to us in purging us from our sins obtaining justificaâ—ion and sanctification for us by the satisfaction wrought by the shedding of his blood and all the merits of his death and the power of his resurrection and the blessed consequents of it the sending of his Spirit and his own Intercession at the right hand of his Father all consequents of that blood-shedding of his upon which God so highly exalted him above all Philip. 2. 9. 6. And hath made us note d Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Paraphrase 6. And all this that he might purchase to himself a Church of obedient servants and accordingly he hath now set us apart as consecrated persons such as Kings and Priests were of old to perform daily service unto him and delivered us from our persecutors that we may do so To this Saviour and Redeemer of ours be ascribed as to our eternal God all glory and dominion for ever and ever Amen Which acknowledgment of that disciple of his attributing the same to Christ which Christ teaches us to attribute to our Father in heaven Mat. 6. and which belongs onely to God is a sure testimony that Christ is God see note on Rom. 9. c. 7. Behold he note e cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him even so Amen Paraphrase 7. Behold this is his season wherein he cometh to protect his servants and to inflict vengeance on his enemies see note on Mat. 24. b. as discernibly as when by the appearance of Angels in white clouds
to goe to that Angel ver 2. and beseech him to give me the book or roll wherein that sentence was written 9. And I went unto the Angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey Paraphrase 9. And I went and besought him for it and he gave it me and bid me eat it see Ezech. 3. 1. telling me that though it would tast a little pleasant in my mouth Ezech. 3. 3. yet when 't was in the stomach 't would be very bitter that is that though in respect of the rescue and deliverance that would befall the godly by the destruction of these enemies of theirs and by consideration of the great justice of God upon these that so well deserved it I should while I considered that alone fully approve and be well pleased with this sentence against the Jewes yet when I began to see and consider it in the terribleness of it and in the utter vastation of a glorious Temple where God had so long been pleased to dwell and of a people which God had taken and owned peculiarly for himself it would be a most horrible and amazing thing to me 10. And I took the little book out of the Angels hand and ate it up and it was in my mouth sweet as honey and as soon as I had eaten it my belly was bitter Paraphrase 10. And I took the rol and devoured it that is considered and meditated upon it on both parts of it the destructions to the Jewes as well as the deliverances and advantages to Christians the terriblenesse of the utter destruction as well as the merits of the Jewes that brought it on them and though the one pleased me exceedingly yet as honey that is sweat to the tast when 't is eaten is very uneasie to the stomach so the other part that of the destructions of my countrey-men the Jewes was matter of horrible grief to me 11. And he said unto me Thou must prophesie again before note c many people and nations and tongues and kings Paraphrase 11. And when I thought with my self sure now there is an end of the vision concerning the Jewes there is no more to be seen or prophesied of the Angel said unto me that beyond this destruction of the Temple and Jerusalem and Judaea under Titus to which these last parts of the vision belonged there was yet more matter of prophecie belonging to this people what should yet farther beside them from the Romans after this destruction by ensuing Emperours Adrian especially and other Kings and people that should assist him in rooting out this nation Annotations on the revelation Chap. X. V. 3. Seven thunders What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders here must be observed for the clearing the whole matter That thunders are the fittest expressions or emblems of great blows or judgments is obvious to every man and so that the number of seven being a compleat number is fitly affix'd when any fatal signal blow is to be inflicted And so these seven thunders here sending forth their voices signifie the destruction to which such preparation was made in the former Visions the destruction of Jerusalem under Titus This so sad and terrible that it was not to be committed to writing ver 4. And this utterly irreparable never to be made up again which was the importance of the Angels oath ver 5 6. Only some addition there might be made to it and that should soon be done the utter destruction should be compleated in Adrian's time call'd the daies of the voice of the seventh trumpet ver 7. And that is the third and last woe c. 11. 14. And that when it came ver 15. set down in a parallel phrase to this of the seven thunders viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were great voices in heaven For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders every where appear to be all one in these books see Note on ch 11. e. and the addition of great will have a force in it and denote that there under Adrian to be the compâ—eting of â—he destruction That so great things as these two the destruction under Titus and the full measure under Adrian should be so briefly set down in these Visions as by these two phrases the seven thunders uttering their voices and there were great voices or thunders in heaven will not seem strange if first it be observed that the few words seven thunders and great voices have great force in them as great as any circumlocution of words could express and so we know the one single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was ch 16. 17. is the description of the destruction of heathen Rome and accordingly the Latine word Fuit it hath been or 't is gone is as full an expression of an utter destruction of Troy or any the most famous city or people as can be and secondly if it be remembred what pomp had been formerly used in the foregoing Chapters to express it as approaching which made it unnecessary to describe it again more largely when it came to passe V. 6. Time no longer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying time signifies delay also and accordingly thus the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay is used by the Apostle Heb. 10. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that comes will not delay in the very notion that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be no longer delay God's judgements shall speedily be executed and this most agreeably to the expression in Habakkuk ch 2. 3. It will surely come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not tarry or delay any longer So Ecclus 7. 16. of wrath that is the judgements of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will make no long delay and c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not tarry And so in Demosthenes the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause delay to affairs V. 11. Many peoples What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be thus collected The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people is frequently taken for the Jewes and then here in the Plural see Act. 4. 25. and Note on Rev. 11. f. it will do the same or else farther it may signifie this people in all their dispersions in Asrick and Aegypt and Greece c. where the judgements of God should find them out as many as continued obdurate according to that of Christ's prediction that wheresoever the carcasse was the Roman Eagles should congregate and assemble unto them Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must rather be render'd of or concerning according to the looser use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it then before And then
ordinarily bring destructions upon provoking people that have filled up the measure of their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infectious diseases famines and warres and that these in a very remarkable manner fell upon the Roman Empire about these times appears as by all histories Ecclesiastical and prophane so especially by S. Austin in his first books De civ Dei written on purpose to defend Christian religion from that charge which was laid upon it that it brought down all judgments upon the Empire Which being false as it was urged by the Heathens to the prejudice of Christianity viz. that the Judgments came for that sin of permitting Christianity in the Empire and contempt of their Idol-worships so was it most true that for the Heathens standing out and persecuting the Christian faith most heavy wasting judgments were come upon them Of the three first Vials it may be yet further noted that they may have a peculiar aspect on the plagues of Aegypt the first that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil and grievous boil that is infectious and very painfull will be answerable to the boil breaking out upon man and beast through all the land Exod. 9. 9. and signifie some infectious disease plague and pestilente which we know breaks out in boils So likewise the second and the third the sea becoming as blood ver 3. and the rivers and fountains becoming as blood ver 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt their streams and their rivers and their ponds and all their pools or collections of water upon which they became blood Exod. 7. 19 20. Now for these three the histories of those times are very remarkable viz. for the great pestilences and horrible effusions of blood That which Herodian tells us of Commodus's reign will sufficiently qualifie that for the time of the pouring out of these three vials At that time saith he l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great pestilence reigned over all Italy but especially in the city of Rome and Dio tells us that there died above two thousand a day in the city and a vast number both of beasts and men perished thereby And so this may be commodiously the pouring out the vial upon the earth belonging not only to the city of Rome but to all Italy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land was wont to signifie not only Jerusalem but all Judaea Hereupon the Emperor was perswaded to remove to Laurentum so call'd from the grove of bay-trees there the smell whereof the Physicians thought usefull against the plague And in like manner they prescribed sweet unguents and odours to anoint their ears and noses to keep out or overcome the pestilential vapour But neverthelesse saith he the disease daily increased and swept away a multitude of men and beasts As for the blood that was then spilt the same Author gives us a large story Cleander saith he a servant of the Emperours bought out of Phrygia and grown up with him from his youth and advanced to greatest offices in court and army aspired to the Empire To that purpose bought up a vast quantity of corn which caused a great famine also at Rome thinking thereby in time of need to oblige the citizens and souldiers and to gain them all to his party But the event was contrary for the famine raging and the cause of it being visible all the citizens run out of the city to the Emperour requiring this Encloser to be put to death Cleander by his power keeping them from the Emperour whose voluptuousness made this easie for him to doe sends out the Emperour's forces armed and hors'd against them which made an huge slaughter among them and in driving them into the city gates by their horses and swords saith he meeting with foot-men unarm'd they kill'd a great part of the people Which when they that were in the city understood they got to the top of the houses and with stones and tiles threw at the souldiers and by this means put them to flight and in the pursuit beating them off from their horses killed great multitudes of them and this continued very cruelly for some time And the appeasing of this cost a great deal more blood the Emperour causing Cleander to be put to death and his sons after him and then a great many more saith he not daring to confide in any body To which that author immediately adds the many prodigies which followed at that time and the burning down of the Temple of Peace which beside that it was the treasury of a great part of the wealth of the city and was accompanied with the burning of a great deal more of the buildings of the city and among them of the Temple of Vestâ— the fire continuing for many daies till rain from heaven put it out which made them impute the whole matter to the anger of the gods beâ—ides all this I say it was by all then look'd on as a presage of great warres which saith he accordingly followed And so in this one passage of story in that Author we have the interpretation of these three vials As great a plague as ever hath been read of to be sutable to the first and a great deal of killing both in the sedition and by the cruelty of the Emperour and by the fire and by the warres that followed wherein the whole region and not only the city of Rome was concerned answerable to the two latter the sea that is the multitude of the city and the rivers and springs of waters the other provinces and cities become blood But beside these under Commodus there was store of the like judgments in the following Emperours times untill Constantine A very great Pestilence under Gallus another under Gallienus both described by Zozimus another at the end of Decius on occasion of which S. Cyprian wrote his book of Mortality And in Maximinus's time saith Eusebius whilst he and his armies were sore distressed by a warre with the Armenians the rest of the inhabitants of the cities were grievously devoured with famint and pestilence infinite numbers dying in the cities more in the countreys and villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the numbers of husbandmen which had formerly been very great were almost all of them swept away by famine and pestilence saith Eusebius Eccl. hist l. 9. c. 8. And for wars and â—ffusion of blood and slaughters the histories are all along full of them and need not be here recited V. 5. And shall be In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall be the Copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful and merciful as that is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness as hath oft been said And so it is fitly superadded here to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art just or righteous preceding That the
3. Gentiles 3. Christians by Tho Hâ—ywood 4. A Discourse of the state Ecclesiasticall 4. An Expedient for composing differences in religion 4. The Quakers wild questions objected against the ministers of the Gospel and many Saâ—ed Acts and Offices of Religion by R. Sherlock B. D. and Minister of the Gospel 4. Notes upon some passages of Scripture by Francis Gregory of Oxon 4. A pathetical perswasion to pray for the peace of Jerusalem by Dr. Griffith 4. Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Treatise of self-denial 4. The Image unbroken or a vindication of his Majesties book entitled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a replie to Milton Certain Sermons and Letters of defence by Dr. Mayne 4. The Shepheards Oracle by Fr. Quarles New Distemper by Fr. Quarles Loyal Convert by Fr. Quarles Solomons recantation by Fr. Quarles Virgin Widdow by Fr. Quarles The Refuter Refuted or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire by a third person newly extant 4. The Dippers dipt or the Anabaptists Duck'd and Plung'd over Head and Eares the seventh Edition by Daniel Featley D. D. Books in large 80. Nomenclatura brevis by Mr. Gregory of Westminster 8. Etymologicum Parvum in usum Scholae Westmonasteriensis 8. Examen Historicum or an Examination of the mistakes falsities and defects in some modern Histories by Dr. Peter Heylin Reliquiae Sacra Caroliâ—ae or the Works of that Great Monarch Glorious Martyr King Charles the first 8. with a short view of his life and death An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by T. Stephens Schoolmaster in St. Edmundsbury 8. Balzackâ— Letters the fourth part 8. Enchiridion of Fortifications or a handfull of knowledge in Martial affaires Demonstrating both by Rule and Figure as well Mathematically by exact Calculations as Practically to fortify any body either Regular or Irregular how to run Approaches to pierce through a Courterscarp to make a Gallery over a Mote to spring a Myne c. with many other notable matters belonging to War useful and necessary for all Officers to enrich their knowledge and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ— the History of Animals as they are usefull in Physick and Chirurgery by Dr. Schroder 8. new A treatise of divine providence by the Bishop of Durâ—sme 8. A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience 8. Small 80. Anglicisms Latiniz'd by Mr. Willis Schoolmaster in usum Scholae Bristoliensis 8. Mercurius Rusticus or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell several sectaries 8. Judicium Universitatis Oxoniensis c. 8. Severall pieces of Mr. Richard Gove Minister of the Gospel viz. 1. The Communicants Guide or Instructions to young and old how they may receive the Lords Supper worthily 2. Pious thoughts vented in pithy Ejaculations 8. new 3. The Saints Hony-comb 8. An Excellent new piece lately published entitled the Art of Oratory for young students 8. new Vulgar errors in practice censured 8. new The Catechisme of the Church of England Paraphras'd by R. Sherlock B. D. Books in 12. The Grand conspiracy of the members against the mind of the Jewes against their King in 4 Sermons by Jo. Allington 12. Contemplation of heaven or a descant upon the Praier in the Garden by Tho. White Gent. Mr. Lyfords Legacy or a help to young people for the worthy receiving of the Lords Supper 12. An Examination of Tilenus before the Triers in Utopia The Calvinists Cabinet unlock't in an Apology against Mr. Baxter in vindication of the former Examination by the same Tilenus Junior 12. new Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne D. D. 12. A Compendious discourse upon the Case as it stands betwixt the Church of England and the Church of Rome on the one hand and again betwixt the same Church of England and those congregations that have divided from it on the other hand by H. Ferne D. D. Doctor Cozens Devotions 12. Hobbs Philosophical Elements 12. Sir George Stroudos discourse of Holy Love 12. Rosses Observations on Hobbs Leviathan 12. Quarles Roaâ—erges and Barnabas or wine and oyl for afflicted souls 12. The Mystery of Jesuitisme the second part 12. Banquet Jests new and old by the Old Archâ—e 12. The Saints Legacy or a Collection of the promises 12. The Holy life and death of the Lady Lettice Vicountess Falkland 12. Motives for Prayer upon the 7. days of the week by Sr. R. Baker Knight Christs Commination against Scandalizers by Jo. Tombs Devotion digested by Peter Samwayes Amesii Antisynodalia 12. Imago Regis Caroli 12. c. Reliquiae Sacrae Carolinae or the works of King Charles in a small volume 24. The Mystery of Jesuitisme displaying the pernicious maxims of the late Casuists 12. White salt or a sober correction of a mad world in some well wishes to goodnesse by Jo. Sherman B. D. 12. A CATALOGUE of Books printed for and to be sold by Richard Davis at his shop near Oriall College in Oxford A View of the Threats and Punishments recorded in Scripture Alphabetically composed with some brief observations upon several texts by Zach. Bogan of C. C. C. in Oxon 8. The Mirth of a Christian Life and the sorrows of a wicked Life 8. Fides Apostolica or A discourse asserting the received Authours and Authority of the Apostles Creed together with the grounds and ends of the composing thereof by the Apostles the sufficiency thereof for the Rule of faith c. With a double Appendix 1. Touching the Athanasian 2. The Nicene Creed by George Ashwell B. D. 8. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graece redditi carmine 8. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8. A Guide to the Holy City or Directions and Helps to an Holy life by John Reading B. D. 4. Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12. Contemplationes Metaphysicae Authore Georgio Ritscheli Bohemo 8. Aditus ad Logicam Authore Samucle Smith 8. Elementa Log. Authore Edw. Brerewood 12. Johan Buridani Quaestiones in octo Libros Politicorum Aristotelis 4. Robert Baronii Philosophia Theologiae ancillans Edit nova 12. Rob. Baronii Metaphysica Edit nova 12. The hurt of sedition by Sr. John Check 4. The Christian Race a Sermon on Heb. 12. 1. by Tho. Barton 4. A Sermon on 2 d of Tim. c. 3. v. 1 2 3 4 5. by Will. Chillingworth 4. A funeral Ser. on Phil. 1. 23. by Joh. Millet 4. A funeral Sermon on 1 Cor. 7. 29 30 31. by Tho. Hauskins 8. A Nomenclator of such Tracts and Sermons as