Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
worship c. For before his Baptisme it is said of him Act. 8. that he was by all the Samaritans cried up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine power which is called great that is the Divine Majesty called diversly by several nations but by all acknowledged as the greatest and supreme Deity and after the seigned reception of the Faith and Baptisme he did not lessen but rather increase his pretensions And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos uti ipse gloriosus videretur esse A Claudio Caesare statuâ honoratus esse dicitur propter Magiam Hic igitur à multis quasi Deus glorificatus est docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit in Samaria autem quasi Pater descenderit in reliquis Gentibus quasi Spiritus S. adventaverit Esse autem se sublimissimam virtutem hoc est eum qui sit super omnia Pater sustinere vocari se quodeunque eum vocant homines Simon Magus set himself to contend against the Apostles that he also might appear glorious He was for his Magick honoured with a statue by Claudius Caesar He was glorified by many as a God and taught that himself was he that appeared as the Son among the Jewes that in Samaria he descended as the Father and in other nations came at the Holy Ghost That he was the most sublime virtue that is he which was the Father over all and that he was content to be called by the highest titles that any man did call him And so saith Tertull de Anima Simon speaking of Helena his prima ennoia by which he created the Angls and powers which made the world and whom he called also the lost sheep because of her having been in a brothel-house saith that ad hanc descendit Pater summus to her descended the supreme Father calling himself by that title and having carried her back to his palace exinde ad hominum respexit salutem from thenceforth had all care to the salvation of men Again that statue of his was made saith Irenaeus ad siguram Jovis after the figure of Jupiter and Helena's after the figure of Minerva and these saith he were worshipped by men And at last among the doctrines of his followers Saturnilus and Menander he sets down Judaeorum Deum unum ex Angelis esse c. 22. that the God of the Jewes was one of the seven Angels that made the world Ipsum verò Simonem unum Patrem esse qui fecit Angelos Archangelos Virtutes Potestates But that Simon himself was the only Father that made the Angels Archangels Virtues and Powers So clearly making himself superiour to the God of the Jews and indeed creatour of him So saith Justin Martyr Apol. 2. see Note b. on Jude Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mans and these Gnosticks revealing themselves that signifies their putting off that disguise of Christianity under which they vâ—iled themselves a while and setting up he and his followers professedly against Christ and his Apostles For Simon himself that at first he was baptized and made a shew of being a Christian hath appeared Act. 8. but this without any sincerity at that time any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genuine purpose of change saith Cyril of Jerusalem Cat. 1. After this he went on in his way of deceiving the people by his forceries as appears by his desiring to buy the power of working miracles from the Apostles and being denied that soon after he set up and opposed himself against Christ and accordingly is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary or he that opposeth himself and by S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist which is the same And about the time of erecting the statue to him at Rome being by the preaching of the Gospel driven out of that city it was some space of yeares before he appeared there again in contestation with S. Peter which may passe for his revealing of himself that at the writing of this Epistle was yet future And accordingly Theophylact speaking of the mystery of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of iniquity was already begun for Simon and Nicolas leaders of heresies did work the works of Antichrist As for the Gnosticks the followers of him and other such leaders thus it was The Jews persecuting the Christians and those persecutions shaking the faith of many and the Gnosticks keeping themselves safe from those persecutions by forswearing of Christ in time of danger from the Jewes as they sacrificed to Idols to secure them from the Gentiles and having other carnal baits all manner of filthinesse to invite carnal and fearfull persons to their party did soon draw all Samaria from Christ and so whereever Christianity was planted in other parts at Rome in Asia c. corrupted the believers every where so that many were polluted or infected by their poison Heb. 12. 15. and at length joinned with the Jewes in the greatest bitterness of persecuting the Orthodox Christians first secretly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dogs that bite and bark not saith Ignatius and then they were the mystery here but at last openly and avowedly and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revealing this mystery And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord and till that was come the day was not yet instant though neer at hand V. 4. Worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called God not to distinguish it from the former but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to explicate the former or to extend it farther then the former might be thought to extend must signifie not the worship it self but that which is worshipped whatsoever that is The nations and people of the world all of them acknowledged and worshipped somewhat which they called God or Numen but all false and Idol-nothings save only the one Creator of heaven and earth yet on these they bestowed those magnificent titles of God and Great power of God and other the like and to comprehend all those titles by which all those false Gods were known this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or deity or by repeating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is called worship or deity is here used And so the word is used by the Author of the Book of Wisdome c. 14. 20. and rightly rendred a God So Act. 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding your worships that is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their idols so saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worships that is Idols and daemons of which their city had and worshipped so many For so v. 16. it is said of him that he did 〈◊〉 〈◊〉 〈◊〉
English in the margent the Reader is left to judge of it and to make that advantage of the change which he sees cause for without any prejudice to other rendrings 3. Thirdly for the Explication of those difficulties in the phrase or sense which this Divine writing is still capable of two waies have been taken which appeared most profitable first by way of Paraphrase and secondly of Annotation The first in compliance with the wants and desires of the most ignorant Reader for whom it appeared expedient whensoever any part of the Text seemed capable of clearer words then those wherein the Translation had expressed them so often to affix to those obscurer words a perspicuous Paraphrase which is accordingly done in the outer larger margent of every verse and so much of the verse as is explained is included in one if it be from the beginning of the verse or if not in two brackets after this manner so that the rest of the Text which is excluded by the brackets may coherently be read with the Paraphrase of that which is included the sense continue undisturbed by that means This in the historical parts of this Book is contrived within the bounds of convenient brevity sometimes being wholly omitted is yet supplied by somenote of reference to any parallel place where it had been before explained But in the Epistles where the Apostles reasoning is close or the transitions not very discernible in the Revelations where the obscurities of the Prophetick style require a greater circuit of words to explicate them there the Paraphrase is more enlarged and so it is in like manner as oft as the length of that seemed sufficient to remove the difficulty or obscurity of the Text without any farther trouble to the Reader Besides this whensoever any appearance of difficulty still remained which had not been cleared by the former methods the only reserve hath been by way of Annotation affix'd in Columnes at the end of every Chapter and referred by some letter to that part of the Text to which it belongs and there answered by the same letter both in the Text and Margent These Annotations are generally designed for the satisfaction and use of those who have some understanding of the Original languages of the Bible and therefore the several words or phrases so explicated are in Greek set down in the margent of the Annotations and all of them collected into an Index at the end of the Book and for the use of the English reader the like Index of every word or phrase so explained is annex'd in that language also And by comparing of those Original languages the Hebrew words or phrases with the Greek which are used to render them by consulting the Glossaries of the best Grammarians Hesychius and Phavorinus especially who have a peculiar title to this businesse of explaining words in the New Testament and by taking notice of some customes among the Jewes and Grecians and Romans and by adding sometimes the testimonies of the Antients when they appeared most usefull and when my slender collections enabled me to annex them and by some other means which the Reader will discern that especially of weighing the Context and comparing one Scripture with another and by the blessed assistance and influence of God's grace and providence upon all this whole work hath been made up and the difficulties of these Divine writings in some measure explain'd with as much brevitie as the matter seemed capable of purposely abstaining from all doctrinal conclusions and deductions and definitions on one side and from all Postillary observations and accommodations moral or mystical anagogies on the other side both because these latter are infinite and because every man is allowed within the bounds of sobriety thus to apply Scripture for himself as his several tast and Genius shall suggest to him and generally contenting my self with the one primarie and literal sense of each place unlesse when there appeared some uncertainty and just reason of doubting betwixt two or more senses which should be preferred One thing only it will be needfull to adde here that the lesse curious Reader which desires only to understand and comprehend the plain sense of the Scripture and without any more adoe to apply it to his souls health shall not need to tire himself with the larger trouble of the Annotations which of necessity contain many things above the understandings of the more ignorant But for those whose curiositie shall demand the reasons of any lesse obvious interpretations or suggest to them a willingnesse of any farther search it will be necessary that the Annotations be read as oft as there are any and if at any time they seem to be wanting in which particular I am not secure but that much more may be fitly added in the opinion of other men then to me seemed necessary I shall desire that resort be made to the known Commentators especially to the most excellent Hugo Grotius from whom as oft as I had nothing to adde I purposely avoided to transcribe any thing It remaines that as I am abundantly convinced of the defects and miscarriages of this work so I beseech and importune the charity of those who have greater abilities to contribute every one his talent toward the discovery of all the recesses of this Sacred writing that at length though not yet this Repositorie and Magazine of all saving knowledge and divine observation being clearly understood and rescued from the many unsound resolutions and positions which the glosses of men have obtruded on it the result may be the composing of all divisions and factions in the Church of Christ the thinking and minding of the same things the obliging and engaging of our souls to the pursuit of that One necessarie the performance of an early chearful uniform sincere constant obedience and practice of all that Christ came from heaven to propose to us The hope and intuition of which as it was the main designe projected in undertaking of this work so it will be the Readers only justifiable aime in perusing it and the only qualification which will render him capable of reaping any fruit by the prayers and ministerie of those which attend on this very thing among them of His Servant H. HAMMOND A POSTSCRIPT CONCERNING NEW LIGHT OR Divine Illumination § 1. THAT which Jo. Beverovicius a Physitian of Dort thought necessary to be stated by the votes of the Learned of his age before he would hope his profession could find any considerable entertainment among men viz. whether there were a fatal period of every man's life beyond which it were not in the compass either of art or sobriety or good managery to extend it and as little in the power of disease or intemperance or even the plague or sword to shorten it hath been matter of some consideration to me in this work For as in the designing of his time and studies it was prudently foreseen by him that one such
it be from heaven being as certain to discover truth as it is certain that God cannot lie whatsoever is taught by it must necessarily be as true as that holy Scripture it self and if it be the interpretation of any particular parcel of Scripture and yet vary from the true sense of it it must consequently to every one that believes it take out so much of God's word out of the Canon as that parcel did truly contain and add as much to it also as that false interpretation amounts to which being as often iterable as there be places of Scripture explicable or mistakable by the Enthusiast these substractions and additions may also be infinite and as many different new Canons of Scripture every year made as there be or may be assuming pretenders to interpretation and those are infinite also And this is one competent danger § 33. A second danger is that by the possessing of men's minds with this opinion of new light or the voice of God's Spirit within them the authority of the whole written word of God in effect is superseded and evacuated This we see already to be the fruit of this pretension in many who calling the Scripture the Letter and the voice within them the Spirit apply to these two that place of 2 Cor 3. 6. the Letter killeth but the Spirit giveth life the conclusion from whence is naturally and inevitably this that the Scripture when it differs from the Enthusiasts phansie is pernicious and mortiferous and no antidote sufficient against it but the following the dictates be they never so corrupt and carnal as when they are contrary to Gods written word it must be expected they should be of a mans own heart And then as when there was no King in Israel it was an easie deduction that every one should doe that which was right in his own not in God's eyes so it is to be expected that when this Theocraty God's governing mens lives by the written word is cast off all villanies and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty And so we find it affirmed of the Gnosticks by S. Peter and S. Jude as the general observation of the Apostles that they scoffed and derided the revealed promises of God walking after their own ungodly lusts every man following his own inordinate appetite and these very men when they did all this calling themselves the spiritual and the knowing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge was the interpreting the mysteries in the Scripture after their own phansie miscalled the Spirit directly the New light which now we speak of A consequent whereof it was that they separated from all the Orthodox Christians and joyned with the Jewes to persecute them § 34. A third danger most immediately consequent to this pretension is the making God opposite and contrary to himself as he must be if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it for these are most frequently different and often contrary the one to the other as appears by the multitude of opinions and contrarietie of practices which this one fruitful mother of monsters hath brought forth all equally pretending to the wisdome that cometh from above and that not onely in several men but in the same men at several times seeing and unseeing the same things which how injurious it is to God who can no more change then lie need not be here manifested § 35. A fourth danger is confusion among men continual disturbance of Kingdomes or States the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God it will still be in the power of each pretender to deliver oracles out of his own breast as immediate dictates of God quite contrary to the safety and interest of that government whatsoever it is which is at any time any where established And so the peace of kingdomes must be as uncertain and mutable as the phansies of men and the laws as ambulatory as Testaments while the Testator lives every illuminate breast pretending to come like Moses from God in Sinai with new tables of Divine commandments which in all reason must supersede the old be they never so firmly established § 36. The sum of this matter is that it being evidently consequent to this pretension that the voice of the Devil may be mistaken for the dictate of the Spirit of God there is nothing so vile or monstrous earthy sensual devilish but may pass for Divinely inspired by these means and if it be regular to worship him as God whom we own as such it may by immediate consequence bring in among the Christians the same worship of Devils which had long possession of the heathen Temples those being by the worshippers believed and adored as the true God because they gave responses out of the cave delivered Oracles c. unto them § 37. How far the sober attempt and endeavour of interpreting obscure places of Scripture by the assistance of God's Spirit cooperating with humane means is removed from all these dangers I shall not need to shew in more words then these that what is here offered to the Reader in this ensuing volume pretends no otherwise to challenge his belief then it shall satisfie his understanding that it probably is what it pretends to be and then if he receive dammage by us in any thing it is by his own rashness and over-great easiness of belief which he must in reason endeavour to put off in exchange for some prudence and diligence of search before he enter into this temptation THE NEW note a TESTAMENT OF Our Lord and Saviour JESUS CHRIST Annotation THE Title of this whole Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Testament or Covenant which is prefix'd in some Copies in others with this addition of our Lord and Saviour Jesus Christ in others with some variation of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the books of the New Covenant by whomsoever it was affixed to these books or writings following doth referre to the consent of the Catholick Church of God and that Tradition which giveth testimony to these Books as those and those only which complete and make up the new Canon And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as in the Titles of other Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Books or Writings that have been written and by God's providence derived to the Church so as by it to be received in canonem i. e. into the number of those writings which are unquestionably acknowledg'd to be the writings of the Apostles and Disciples of Christ All others as Apocryphal of dubious and uncertain Authority being excluded out of this Catalogue Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here how it is to be rendred and what is the peculiar notion of it is a matter
of some difficulty Two things especially it signifies in this Book a Covenant and a Will or Testament a Covenant Mat. 26. 28. Mar. 14. 24. Lu. 22. 20. as may appear by the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new which notes the opposition of this to the Old and so that this is what the Old was i. e. not a Testament but a Pact or Covenant Not a Testament to which Death is supposed necessary Heb. 9. 16. but could there have no proper place but a stipulation betwixt God and his people the Jewes promising mercies and requiring duties of them And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies a Covenant but never a Testament So again 2 Cor. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. which Old was written in Tables of Stone v. 3. and so appears to be the Law given to the Jewes and that was clearly a Covenant not a Will or Testament So again Jer. 31. 31. from whence the Writers of the Gospels and S. Paul 〈◊〉 to have derived the word there is mention of a New Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That must be a New Covenant because it is opposed to a former v. 32. which former being that of God the Father with the Jewes is a Covenant still and not a Testament for the reason forementioned and so is there described to be a kind of Marriage-Covenant as between an Husband and Spouse not a Testament between a Testaâ—or and Executor And the truth is clear that Baptisme and the Lord's Supper being the Sacraments of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this New Covenant as Circumcision was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old or former these are Foederal rites or Ceremonies Stipulations and promises which again referre to a Covenant and not to a Will or Testament So Gal. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive are two Covenants though the relation which the Apostles discourse there hath to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance v. 7. and 30. may seem to look toward a Testament for the main drift of that place is to represent to us the Law and the Gospel the Law as a Codex of Servile tasks the Gospel of Gracious promises the latter out-dating the former but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answerable to it and consequently the Law being a Covenant not a Testament such also must be the notion of the Gospel in that place and the very inheritance it self being part of the promise made to Abraham is agreeable enough to the word under the notion of a Covenant and not of a Testament part of the Evangelical Covenant being God's promise in Christ to receive us by adoption as Sons and if sons then heirs to bestow the inheritance upon us One place indeed there is in these Books where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibly signifies a Will or Testament Heb. 9. 16 17. as appears by the Death of the Testator mentioned v. 16. But of those two verses it is observable that the notion of Testament is there taken in by way of Accommodation as a second sense of the word superadded to the former of a Covenant in which it is used v. 15 18 20. it being said of Christ v. 15. that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator or Sponsor of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Covenant not Testament that of Mediator being farre from this of a Testator And besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New there is opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the end of the verse and so must be in the notion of a Covenant still because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was onely a Covenant and not a Testament the Author of it there being cleerly God the Father in whom Death the ratification of Testaments could have no place This again further appears by what is said of it v. 18 19. For there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was said to be consecrated with blood was the Tables of the law the Commandements v. 19. and will fitly be rendred there Covenant not Testament v. 20. It being the constant custome and practice of the Eastern Nations to use Blood in the striking of any Pact or Covenant but not in making every Will or Testament and to that the express testimony of Exod. 24. 6. which is there cited doth belong the sprinkling of blood being the ceremony following Moses's rehearsing the Commandements to the people Exod. 20 21 22 23. as the sanction of a Covenant So that although it be evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 17. doâ— signifie Testament yet it is as clear that as in all the other foremention'd Texts so also in the verses antecedent and consequent to these it signifies Covenant also and even in these not Testament exclusively to Covenant but Covenant and Testament superadded to it Covenant in the other verses and then by extending the use of the word to its full latitude Covenant and Testament both Upon this consideration and in reverence to the usage of the Latine and Western Churches who generally have used Testamentum in this place though some have used Instrumentum to contain both and others Foedus Covenant onely and that by retaining the word Testament I may be sure also to retain that comfortable intimation viz. that in the Gospel unspeakable gifts are given or delegated to us antecedently to all conditions required of us such are Christ's giving himself for us Calling us and giving us Sufficient grace to come unto him Upon these grounds I say it is not amiss to take in both the words in the rendring of this Title that of Covenant as being most agreeable to the use of the words in the Sacred Dialect and most agreeable to the nature of the Gospel which is as all Covenants made with inferiors are Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith a New Law requiring a condition of Faith and Obedience in us without which the Gospel is not the savour of life a Gospel of mercy to any and withall that of Testament also wherein the Christians inheritance is seal'd to him as to a Son and Heir of God's and wherein the death of Christ as of a Testator Heb. 9. 16 17. is set down at large by way of story and as it is applyable to our benefit THE note a GOSPEL according to St. note b MATTHEW Annotations THe Gospell What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which we render Gospel signifies among Authors is ordinarily known viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or good tidings Thus the Angel speaks of the birth of Christ in relation to all that should follow after it Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring you good tidings of great joy i. e. very joyful good tidings Only
mentioned both by Tacitus and Suetonius and by them falsly applyed to Vespasian and also by Cicero in l. 2. De Divinat by Virgil in Eclog. 4. by Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where as the rerum potiri is the direct rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Micha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the sense wherein not onely Homer calls Agamenon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Xenophon also defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two offices of a Pastor and a King are neer and answerable one to another but wherein Ezechiel also describes the Regal power by that of Shepheards c. 34. 23 27. 34. so the ex Judaea profecti is the very literal rendring of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here V. 7. Enquired of them diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enquire diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative of the thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to learn exactly by enquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know exactly saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accurate knowledge of any thing saith Hesychius V. 11. Gold c. Among the gifts that Abraham gave to the sons of Chetura there were say the traditions of the Jews Gold Frankincense and Myrrhe which he had received from the Kings of Sodome and Gomorrha as Epiphanius cites it out of them in the Exposition of the Cathol Faith and therefore saith he their posterity in Magodia a region of Arabia presented the same gifts to Christ at his Nativity V. 18. Rachel weeping That which is here cited out of Jeremy 31. 15. was there a Prophetick and figurative speech spoken of the captivity of Babylon and the slaughter at Hierusalem a city of the tribe of Benjamin the son of Rachel long after Rachels death who therefore did not really weep but is set to express a lamentable slaughter and so also it hath here a second completion in this killing of the Infants in Bethleem the people of the Iews being by an ordinary Synechdoche capable of the title of Benjamin because in the breach of the Kingdome the two tribes of Iudah and Benjamin make up that people and therefore Rachel Benjamins mother is also here figuratively brought in lamenting this slaughter as of her children and that the more properly because she was buryed in Bethleem Gen. 35. 19. V. 23. A Nazarene That he should be called a Nazarene as that signifies an Inhabitant of or one that sprang from the city Nazareth is no where found to be affirmed in the Prophets of the old Testament That which is here observable is 1. That there is an Hebraisme ordinarily io be discerned in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies promiscuously a word and a thing and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word when it denotes a matter or thing So Exod. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the word i. e. the businesse of the frogs So 1 Kings 14. 19. the rest of the acts of Ieroboam are in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the words So Tob. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the words i. e. a Commentary or story of the actions And so 1 Kings 11. 41. So Luke 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word i. e. thing which is done So Acts 8. 21. Mark 1. 45. Luke 1. 37. By the same analogy and proportion the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called and to be are all one as names and persons Act. 1. 15. and Luke 6. 22. Revel 3. 4. 11. 13. So Isai 56. 7. and Mar. 11. 17. My house shall be called i. e. shall be to all people an house of prayer i. e. there shall be a Court or Atrium in it for the Gentiles as well as for the Iews and so Saint Luke reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an house of prayer So Isai 9. 6. his name shall be called wonderful i. e. he shall be a wonderfull person so Lu. 1. 32. he shall be called i. e. he shall be the son of the highest v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she that is called i. e. that is barren and Apoc. 19. 13. his name is called i. e. he is the word of God and Mat. 5. 19. he shall be called i. e. he shall really be the least c. So Gen. 21. 12. In Isaac shall thy seed be called i. e. the seed to which the blessing belongs shall be from Isaac And accordingly here he shall be called is no more then he shall be Secondly it must be observed that the Evangelist accommodates unto this matter of his dwelling in Nazareth a title by the Prophet oft applyed to the Messias that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surâ—ulus a branch and so by that Hebraism the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called a Nazarean will be no more then this He shall be that Netser in the Prophets paraphrased in the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah but by the Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flower Isa 11. 1. perhaps by a mistake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else in a wider acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any branch or plant From whence no question it is that Phavorinus speaking of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the ordinary acceptions of it adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some use the word for a flower referring to the Greek rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah but applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Evangelist which no doubt signifies that learned Grammarians opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one But beside this acception of the word for a branch or plant it may also be observed that the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying servavit and God being called by a name coming from that radix Iob. 7. 20. Prov. 24. 12. it may also possibly intimate the title of Saviour which is so often given him in the Prophets and which is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick Nazir a defendour or protectour according to which 't is cleer that Is 60. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeper taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without points But the former noration of the word as it referres to the branch of the root of lesse is that which is to be preferred in this place and the meaning of the 〈◊〉 〈◊〉 〈◊〉
future in a Christian though not absolutely all care or provision for the present necessities of life or the prudent managing of store and possessions when God gives such Every day as it comes requiring that duty from us to preserve that life in our selves and those that belong unto us which God hath bestowed on us Annotations on Chap. VI. V. 1. Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch or observe carefully saith Phavorinus and may possibly here be so there being no necessity that the construction should run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed that you doe not but as probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to doe it or that thou doe it not c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors and because Saint Matthew useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places a little diversly from the rest of the writers of the New Testament those generally joyning unto it a Dative case but Saint Matthew leaving it out and understanding it therefore 't is possible it may be so here also and so the reading will be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your almes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look that you doe not but understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to your selves that you doe not c. So when Saint Matthew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. 16. and 11. 12. take heed of the leaven Saint Luke reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed to your selves of the leaven c. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our English word Almes is form'd that is any act of pity or mercy especially of liberality to them which want for which some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse which as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the translation of the Old Testament used promiscuously for it according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forementioned Note on c. 1. g. so doth it signifie this Charity to be an act of duty and righteousnesse required of all Jewes and Christians and not to be omitted by them which are able without sin Ib. Be seen The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports such a beholding or looking on as is on a stage or Theatre for men that act parts or strive for masteries whose reward consists only in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. the applause and praises and approbation of the Spectators which appears to be the meaning of the word here by the concurrence of all the circumstances 1. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward twice used immediately v. 1 3. By being thus lookt on they have their reward as in those spectacula or prizes 't is wont to be where the conquerour hath no other acquisition or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reputation of the victory with a crown of leaves of no kind of value to expresse and testifie it Then 2 ly to this I suppose referrs the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2 the sounding of the Trumpet before him a solemnity with which the stage-players and gladiators were brought into the Theatre and by which the company were call'd together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they use the trumpet calling the multitudes with it saith Phavorinus and this use of it among the Jewes to call the people together is oft mentioned by Moses This might yet 3 ly be farther probable by the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that signifies those Actors or stage-players primarily and is only by a figure brought to that signification which now ordinarily belongs to the word hypocrites in English but that this word in the New Testament is in ordinary use for hypocrites as we now speak and not for personators or Actors But then 4 ly these were wont to have their trumpet sound in the Marketplace and places of concourse which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not sacred Assemblies or Synagogues and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the streets places where men are wont ordinarily to passe and where to meet as Hefychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the sounding of the trumpet may most probably be a means of calling together all men that dwell in that place or neighbourhood V. 5. Standing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly referre to that particular posture of standing which was usuall in Prayer as among the ancient Christians so among the Jewes before them whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statio is reckon'd by them as one of the seven names of Prayer So Manahem speaks of Abrahams standing i. e. saith he praying before the Lord and thence is the proverbiall speech of Rabbi Judah in Musarim without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station the world could not subsist And besides the posture of standing might be more convenient for their turne of being more and farther seen by men But the truth is both the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew belong promiscuously not to standing only but to every or any posture of the body So Mat. 16. 20. some of those that stand i. e. that are here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies esse to be or adesse to be present and so Jo. 12. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that stood i. e. were present in like manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit is used for any posture or without relation to any no more than simply to abide as Lu. 24. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry in the city and so in this very matter Mar. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you stand praying that is when you pray So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand that is to be placed situate to be yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stood that is he sat to take it quite off from the notation of standing So saith S. Chrysostome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cat. in Job it stood as firmly as if it were bound which the Learned translator renders rightly firmiter in tuto situm est it was placed firmly and so the Latine sto as well as existo is often used as a Verb substantive only to sustein a Participle without reference to any posture Ib. Synagogues That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not what we call in English Synagogues by them meaning places set apart for divine service but any place of publick concourse will be very probable in these places following Besides the two in this place v. 2. 5. where 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
was usual for travellers or any to carry victuals in Thus 2 Kings 4. 42. that which we read eares of corn in the busk the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eares in his scrip or sachel thus rendring the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some taking for a vestment rendred it there a husk as the garment of the corn but surely not rightly for that was sufficiently said in the eares of corn precedent The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directly our English sachel and as there the eares of corn were brought in the sachel and the bread the twenty barly loaves besides some other way so Mark 6. 8. the place parallel to this here 't is set distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither sachel nor bread neither other kind of victuals in the scrip nor so much as bread The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only thrice more in the old Testament in the Apocryphal book of Judith c. 10. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she filled the scrip or bag with parched corn and c. 13. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sachel of victuals and so again v. 17. And so in all the places it notes a portage for victuals carried out with them not as some have conjectured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor mans or beggars scrip which saith the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never filled and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor mens sachels are alwayes empty for sure Judith with her Maid went not like beggars with empty sachels but as it appears c. 10. 5. with rich provision along with them and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sachel in S. Mark enforces the bread being certainly carried out with them and the scrip to the same purpose that the bread that is both of them for provision for the way To that of asking or begging by the way others have with more probability applied that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 staffe that follows making that the character of a poor man or beggar So the Germans baettel stab is their begging staffe saith Stuckius the word baetten saith he coming from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ask or begge and his best testimony is that of Juvenal A tegete baculo to signifie from begging As for that of Jacobs speech of himself Gen. 32. 2. with my staffe I went over Jordan that is alone without any companion and Vlysses in Homer returning to his country with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his staffe and scrip These doe not conclude for him because Jacob doth not affirm that he begg'd but that he travailed a single person in opposition to the two bands with which he returned and so Vlysses is express'd by the Poet not as a mendicant but a solitary person in opposition to the greatnesse in which he had formerly been It is therefore more reasonable to resolve that the staffe is here look'd on as our Saviour prohibits it as an Instrument of defence or offence to secure them from assaults or dangers by the way from which God is to be trusted to defend them without any provision on their part Thus in the story of Bel and the Dragon v. 26. Daniel undertakes to kill the Dragon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sword or staffe and Ezech. 21. 21. the Greek uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arrow or sharp instrument ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dart and when they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it it then goes oft for a weapon of defence as against a dog 1 Sam. 17. 43. And that it is to be taken here in this notion may probably appear by Luke 22. 36. where Christ referring to this direction of his for the Disciples journey I sent you without purse scrip shooes he saith to expresse the distresses that are now like to befall them But now he that hath a purse let him take it and likewise his scrip now permitting what he had before prohibited and he that hath no sword let him buy one in which words the sword seems to be set down in the place of the staffe which is there omitted and so concludes the use of the staffe here to be the same in general as of the sword viz. for defence from assaults though the sword be more advantageous for that purpose One thing only I shall have need to adde that the Staffe was also among them as among us the companion of the way either as an help and susteiner of weak travailers and accordingly Exod. 21. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk abroad upon his staffe and Zach. 8. 4. where the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcrum a staffe to lean on or universally for all when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by it and when 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the staffe in the hand oft-times in the Old Testament In which respect perhaps it is that Mar. 6. 8. where this very commission is recited they are commanded to carry nothing with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a staffe Which places though they appear contrary one to another are yet thus reconcileable that they were not like sollicitous persons to carry the former kind of staffe that for defence but the walking staffe they might like ordinary travellers and accordingly Luke 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither staffes and so the Plantine Edition reads it here in like manner as in Marke they are allowed to be shod with sandals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the journey or travaile and yet in Matthew they are forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possesse shooes that is provide or carry along with them any other then those sandals which they wore which 't were a piece of sollicitude to doe That all these were the ordinary viaticum for travailers and accordingly are here forbidden by Christ who means that they shall not need any such provision will appear by Maimonides in Halacha Beth Habbechira c. 7. where speaking of them that came up to Jerusalem and forbidding them to come into the Temple in their travelling guise he expresseth it thus No man may come into the mount of the Temple with a staffe or shooes or with a wallet or with money folded up in a wallet V. 16. Be ye One idiome of the sacred Writers may be here taken notice of who by words Imperative having the form of Precept doe oft-times mean no more then either Prediction of what will befall or else Permission of what may lawfully be done by them So here in the next the 17 th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed of the men is no Command of caution or prudential behaviour toward the Jewish Sanhedrin nor was it so understood by the Apostles who many times did avowedly professe Christ before them when it brought the utmost peril upon them and that they should be so used by them is
vitious and enormously ill and Rom. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not ashamed is I rejoyce and glory in the Gospel of Christ And Rom. 8. 8. They that are in the flesh that is those that follow their carnall appetites in despight of the Law cannot please God that is are very farre from pleasing being in profest enmity to him v. 7. must needs be hated and opposed by him And v. 12. We are debters not to the flesh to live after the flesh that is we are farre from all obligation to goe on any farther in any carnall course 't is more then time to give over that as 1. Pet. 4. 3. the time past of our lives may suffice us to have wrought the will of the Gentiles that is 't is abundantly sufficient much more then enough to have spent so vilely So Rom. 13. 10. where it is only said of Charity that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it worketh no evil to the neighbour the meaning certainly is that 't is so farre from doing so that it worketh all the good it can or otherwise it would not thence be concluded that it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filling up and improving of the law V. 24. Beelzebub Beelzebub in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Greek of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of the flie or flies the god of Ekron 2 Kin. 1. 2. and v. 6. being indeed an Idol that the inhabitants of that city in Palaestine worshipped and conceived to have power over all hurtfull flies and to drive them out of their region That this was the heathen Jupiter is not improbable the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bestow'd on him by the Heathens that is he that caught or drove away flies This Idol in Pliny is call'd Achor Deus from Accaron or Ekron the name of that city and as he saith the Cyrenaeans when any plague of flies comes on them sacrifice and pray to him and on that they die presently This is here called Prince of Devils that is one that hath power over them as 't was it seems beleived able to throw them out of those that were possess'd with them whole legions together like swarms of flies which with their Prince or chieftain fly about in the upper and middle region of the ayre This gives the reason of their speech here why they conceived Christ to cast out Devils by Beelzebub because Beelzebub they thought to have that power and therefore to have the name of Ruler or Prince of Devils and Christ visibly casting them out they thought he operated by this power V. 27. Your children Your children here signifie either your Disciples that is spirituall children or your countrey-men that is children of your nation naturally and so he means the Jewes who did pretend at least to exorcise and cast out Devils in the name of the God of Abraham the God of Isaac the God of Jacob which was their ordinary form of Exorcisme and which it seems the sons of Scheva were willing to change into the name of the Lord Jesus in imitation of the Apostles Act. 19. 13. So in Justinus against Trypho the Jew If saith he you invoke the name of any of your Kings or just men or Prophets or Patriarchs the Devil will not obey you but if you call upon the God of Abraham c. and so exorcise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps he will obey So saith Irenaeus By the invoking of the most high and almighty even before the coming of Christ men were delivered from the wicked Spirits and à Daemoniis universis from all kinds of Devils And so Tertull. contra Marcion expounds this passage in S. Luke that Christ affirms himself to cast out Devils by the same power by which their children did in virtute scilicet creatoris by virtue of the Creator That there was this custome among the Jewes and so long continued of charming and incantations may farther appear by the latter remainders being as appears by the Christians recouncing them abuses of the true which we find in the forms of renouncing Judaisme in the Liturgies of the Greek Church where after the mention of the severall feasts and Sabbaths is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as 't is read by Goar out of Allatius his Manuscript and that of Cryptoferrara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him rendred observationibus but without question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I renounce all charms and incantations and defensatives c. The Phylacteries there renounced being not those mention'd in this Gospel c. 23. 5. worne about them as remembrances of a part of the Divine law but such Antidotes as we now speak of which they carried about them to defend themselves from Witchcraft and Fascinations whether they were some written Characters or the names of God as the God of Abraham the Lord of Sabbaoth c. From the Jewes the Aegyptians borrowed their magicall practises saith Orig. cont Cels l. 1. and l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The names of Abraham c. joyn'd with the name of God is not only of force in the Jewes prayers and exorcisms but almost all others that dealt in conjurations use them and from thence the Ignorant sort came to take Abraham for the name of a God saith S. Chrysostome because of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by them thus easily mistaken So in like manner the words Zebaoth and Adonai were ordinary among them saith Origen l. 4. and Iamblichus calls these Assyria nomina that is Hebrew names as when Themistius saith the saying of The Kings heart is in the hands of God is taken out of the Assyrian books he clearly means the Hebrew the Book of the Proverbs and the letters now used for Hebrew letters are properly the Assyrian which in their captivity they compelled them to use in stead of their own ancient letters which only the Samaritane retaineth The same Incantations were by them also used in curing diseases as I remember there is a famous one in Trallian for the cure of the Gowt and Pausanias in his description of the rites of the Pyraetheia mention'd by Strabo l. 15. saith that in Lydia the Magician having laid wood on the altar first puts a Mitre on his head then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls upon some kind of God in a barbarous form not understood by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he reads his charm out of a book we might render it literally out of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the story of Elias and presently the wood is set on fire Eliac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such formes as these 't is not improbable that God was sometimes pleased to prosper when he was particularly call'd on as the one true God as he had revealed himself to his own people and not as one of the false Gentile gods and when 't was
which will be an occasion to them to reject and sin against my doctrine goe and cast an angle into the lake and the first fish which thou catchest when thou openest his mouth thou shalt in it find a piece of money worth two shillings sixpence which makes two didrachmes or head-mony for two persons Annotations on Chap. XVII V. 10. Elias must first come By this question of the three Apostles made unto Christ at his coming down from the mount may be collected what was the prime matter of the discourse betwixt him and Moses and Elias v. 3. For that their question should referre to Christs resurrection from the dead incidentally mentioned v. 9. is not possible because the Scribes did not beleive that the Messias should die or rise nor consequently that Elias should come before that Of this discourse what was the subject matter of it there is nothing said either in this Gospel or in that of Saint Marke but only this that the disciples asked him saying Why then say the Scribes that Elias must first come By the Scribes are here meant their Doctors of the Law those that were skilfull not onely in the Law but in the doctrine of the whole old Testament and so of the Prophets among whom Mal. 4. 5. they found that Elias was to come before a set time or period that is before the great and dreadful day of the Lord This therefore being it that was asserted by the Scribes the great and dreadful day of the Lord the thing before which said they Elias must first come and the Disciples question Why then do they say that Elias must first come being an objection against what they had heard discoursed of in the mount it necessarily follows that that which was discoursed of in the mount was the approaching of that great and dreadfull day of the Lord. Now what is meant by this great dreadfull day of the Lord appears by the first 2 d 3 d verses of that Chapt. Behold the day cometh that shall burn as an oven all the proud yea all that doe wickedly shall be as stubble and the day that cometh shall burn them up that it shall leave them neither root nor branch But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings and ye shall goe forth and grow as calves of the stall and ye shall tread down the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of hosts What was the ultimate completion of this Prophecy and of the like Joel 2. 11 22 23 33. though Elias be not mentioned there is clear enough the eradication of the wicked obstinate Jews v. 1. and the delivery and preservation of all the humble faithful penitents out of that destruction v. 2. together with the advantages that should come to the faithful by that means as from a victory over enemies and persecutors v. 3. So in Joel the fire devoureth before and the flame consumeth behinde the land from a garden of Eden becomes a desolate wildernesse yea and nothing shall escape them v. 3. and much more to the same purpose noting the utter destruction of the Jews and then Fear not O land be glad and rejoyce for the Lord will doe great things v. 21. Be not afraid v. 22. be glad ye children of Sion v. 23. and ye shall eat in plenty and be satisfied and praise the name of the Lord that hath dealt wondrously with you and my people shall never be ashamed v. 26. And it shall come to passe that whosoever cals upon the name of the Lord shall be delivered for in mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call These two then being the parts of that great and dreadfull day the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians and the rescue of a remnant the persevering beleivers and John Baptist being the Prophet sent into the wildernesse like Elias to foretell this destruction and to preach Repentance for the averting of it there is little reason of doubting but that that Prophecy of Malachy was exactly thus fulfilled and that consequently this was the matter of the discourse of Elias and Moses with Christ though as in a vision somewhat obscurely and darkly delivered upon which the Disciples discerning this to be the day spoken of by Malachy but not discerning that Elias was yet come and so that that precedaneous part was yet fulfilled ask Christ this question why then 't is resolved on by all that Elias must first come first that is before this great and terrible day of the Lord which they now heard was approaching and had nothing to say against it but the known Scripture-prediction that Elias was first to â—ome That which hath been thus explained from this advantage of the Disciples question is indeed the very same with what Saint Luke the onely one of the four Evangelists that mentions any thing of this discourse of Elias and Moses with Christ relates of it c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they related his exodus or going out which he should accomplish at Jerusalem which that it agrees perfectly with what hath here been said see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it because Elias was he that call'd fire from heaven upon the enemies of God and so might fitly represent the destruction of enemies and Moses beside the destructions wrought on the Aegyptians and Pharaoh deliver'd the Israelites out of that thraldome and persecution indured there and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers V. 11. Restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is rendred by Hesychius and Phavorinus to finish or perfect 'T is true indeed the ordinary books read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is a false reading as it is evident by that which it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive signifies perfection completion According to this notation of the word this would be the importance of the place he shall finish or perform establish settle all things both perform all that was prophesied of Elias at his coming and cloze and shut up the first state of the world that of the Mosaical oeconomy making entrance as an harbinger on the second that of the Messias In this sense it is that it is said that the law and the Prophets were untill John noting him to be the conclusion and shutting up finishing and closing that state and that was to be the office of Elias under whose name John was prefigured And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies Acts 3. 21. the establishing setling completing or fulfilling
waited for by the Jewes and designed for this death of Christ as of a rebel and impostor both one which they would fancy to be an enemy to Caesar and a false prophet and seducer of the people V. 7. Alabaster-box What the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be observed and judged by the signification of it among the Grammarians and in other Authors In Hesychius and Phavorinus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel of oyle but that not any kind of vessel as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but as 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a vessel that hath no handles which is the clear derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a handle saith Methodius and made of stone ordinarily yet not that it takes its name from the stone which we ordinarily call alabaster but that that stone ordinarily call'd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from this surnamed as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily made Hence hath Suidas defined it in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel of ointment that hath no handles which is directly opposed to amphotis so call'd because it hath two eares or handles which makes it clear not to be a box as 't is oft rendred but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urceolus as Epiphanius calls it and that either of stone or any other materialls The particular form of it may be best discern'd by Pliny Nat. Hist l. 9. c. 35. where speaking de Elenchis he saith they are fastigiatâ longitudine alabastrorum figurâ in pleniorem orbem desinentes long and slender toward the top and more round and full toward the bottome which is the figure of the alabasters In which respect it is that the same Author resolves unguentum optimè servari in alabastris that any ointment is best kept in vessels of this fashion The Greek Translators of the Old Testament have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 21. 13. which I suppose alludes to this figure of it not as of a dish but a narrow mouth'd vessel by that which followes of turning it upside down which is the only way of emptying or getting all the water or oyl out of such kind of vessels The same word little altered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Kin. 2. 20 rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a water-pot or vessel for those like purposes So much for the fashion of this Vessel For the matter of it 't is certain that it was commonly made of Marble and so by Nonnus 't is paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marble vessel and particularly of the onyx which is acknowledged by Gorrhaeus and others to be marmoris species a sort of Marble which by the way will resist the opinion that we ordinarily have in this matter of the womans breaking the vessel the marble being not so fit for that purpose and the manner of pouring out ointment being intimated by Pollux in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open them take out the stopple or corke out of the mouth of them and then use a little stick or spathula or rudicula putting it in and tasting the oyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it be poured out but 't was also made of Silver and Glasse or other Metalls so Theocritus makes mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of golden alabasters and so the style in Athenaeus imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the boyes carrying about unguents in alabasters and other golden vessels Epiphanius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Etymâ—logist calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel made of glasse not as a learned man hath been willing to guesse after a lesse proper but usuall manner as when we say a boxe of gold the name boxe or buxus referring properly to that peculiar kinde of Wood so called but properly and naturally the word alabaster referring only to the forme not to the matter of it Then for the use of these Vessels 't is clear 't was for Oyle Mâ—rrh Nard or what else is usuall for anointing any Thus Plutarch reciting the anointng vessels names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Julius Pollux l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Athenaeus out of Alexis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not anointed out of an alabaster as the custome hath been for a long time So in Herodotus Cambyses sent to the King of Aethiopia an alabaster of ointment So in Martial Quod Cosmi redolent alabastra so in the Digests we read Vasa unguentaria siqua similia dici possunt ut labacioristus where no question there is a failing in the Copy which must be repaired not by changing it into lavatioriscus or rica as some would have it but into alabastrum or alabastericus which is not very farre from the word alabacoristus which Lazarus Bayfius saith he hath met with in some Books Ib. At meat The use of this myrrh or oyntment at this time which the woman poured upon him was that which was usuall at feasts That thus it was usuall in the entertainments of the Jewes it is clear by many places Psal 23. 5. where after the proparing a table followes thou anointest my head with oyle c. and so when wine is said to make glad the heart of man and oyle to make him a cheerfull countenance and bread to strengthen there are the three parts of a festivall entertainment bread and wine taken in for the gladding or refreshing and strengthening the heart and the oyl for the outside exteriora oleo irrigentur said Democritus for the countenance or the head rather on which 't was powred here as a perfume which was the complement of festivities Hence it is that amongst the stewards expenses Lu. 16. he reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hundred measures of oyle provided especially for such festivall uses So 1 Chron. 12. 40. the oyle is mentioned among the festivall provision so Philo in Leg. ad Caium p. 797. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointing and food are a description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a more delicate life And so wine and oyle Prov. 21. 17. as signes â—f one that had lived luxuriously and enjoyingly The same I conceive to be the notion of the oyle of gladnesse Psal 45. 7. as referring to the oyle used in feasts which are called gladnesse or joy as 1 Chron. 12. 20. there was joy in Israel and so consequently it must be understood Heb. 1. 9. that Christ was better dealt with by God more royally treated and more abundance of grace powred on him then any other By which also may appear what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unction from the holy one 1 Joh. 2. 20. a most liberall effusion or communication
emendation which the learned Dan. Heinsius hath here proposed converting it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it was not a season of figs into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for where he was that is in that place the season of figs that is it was the season of ripe figs. The exceptions which offer themselves against this conjecture are many 1. The great change that is made by this means even from a Negative to an Affirmative from one member of a contradiction to another which if it were allowed upon no greater grounds then of a conjecture the consequence would be very dangerous 2. In case this conjecture were admitted the words so read would be of a style discernibly different from all the rest of the book For of either of those formes of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he was for in that region or place in opposition to other remote climates or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season of figs so concisely for it was the season of figs 't would be hard to find any example in the New Testament And then though to reduce a perplex'd intricate unusuall form of speaking to a perspicuous ordinary phrase it might be reasonable to propose a conjecture yet to force it by this means from an usual to a strange form for which there is no example will not be very reasonable Lastly there is no need or use of any change as already appears but on the contrary if the change were admitted the verse would be lesse intelligible then now it is For the words are a reason as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for assures us Now that which is next before and to which this is affix'd as a reason being this that coming to the fig tree he found nothing but leaves the words in that new reading for where he was it was the season of figs cannot be thought a reason of that the season for fruit cannot be the reason that there was no fruit but would be of the contrary whereas the words in the old reading are a clear reason of it there were no figs but only leaves to be found for it was not a season of figs. The only thing possible to be replyed is that the words so altered shall be a reason of Christs going to the tree to see if there were any fruit on it and not of his finding no fruit Which if it be said then I answer that this is most unreasonable when the words as they lie are regularly a reason of what went next before to change them upon conjecture or phantasie into the direct contrary and then affix them as a reason of what is farther off and with which they doe not connect but might with as much reason be farther severed and connected with any other yet remoter passage to which a fresh conjecture should accommodate them V. 17. All nations There were three atria or courts or iles in the Temple the first the court of the Priests the second of the other Jewes together with the perfect complete Proselytes they that were circumcised and undertook the whole Law and differed nothing from Jews but that they were born of Gentile parents the Proselytes of justice or of the Covenant see Note on Mat. 23. d. and c. 3. a. and the third was the court of the Gentiles that is of those Gentiles which were received as Proselytes of the gates the Gentile worshippers or pious heathens that had undertaken the seven precepts of the sons of Noah renounced Idolatry c. though not the whole Jewish law This court of the Gentiles was indeed discriminated by a sept or little low wall from the court of the Jews and was therefore by them thought lesse holy then their court and because the Jews did not worship in it they therefore conceiv'd that it might be lawfully put to common or profane uses and so 't was here used by the Jews But Christ saith it was a house of prayer to the Gentiles and therefore had a promise of Gods peculiar presence there and consequently a relative sanctity and was not to be thus used to common profane uses CHAP. XII 1. AND he began to speak unto them by parables A certaine man planted a vineyard and set an hedge about it and digged a place for the winefat and built a tower and let it out to husbandmen and went into a farre countrey Paraphrase 1. And Christ spake many parables unto them all pertinent to the rebuking of them for their unbeleif as first that mention'd Mat. 21. 28. and then secondly this here Mat. 21. 33. of a man that 2. And at the season he sent to the husbandmen a servant that he might receive from the husbandmen of the fruit of the vineyard 3. And they caught him and beat him and sent him away empty 4. And again he sent unto them another servant and at him they cast stones and wounded him in the head and sent him away shamefully handled 5. And again he sent another and him they killed and many others beating some and killing some 6. Having yet therefore one son his well-beloved he sent him also last unto them saying They will reverence my son 7. But those husbandmen said among themselves This is the heire come let us kill him and the inheritance shall be ours 8. And they took him and killed him and cast him out of the vineyard 9. What shall therefore the Lord of the vineyard doe He will come and destroy the husbandmen and will give the vineyard unto others 10. And have ye not read this scripture The stone which the builders rejected is become the head of the corner Paraphrase 10. Psal 118. 22. Isa 28. 16. Mat. 21. 42. Acts 4. 11. Rom. 9. 33. 1 Pet. 2. 7. 11. This was the Lords doing and it is marvellous in our eyes 12. And they sought to lay hold on him but feared the people for they knew that he had spoken this parable against them and they left him and went their way Paraphrase 12. And they were willing to find some justifyable occasion to apprehend him being somewhat restrained by fear of the people and yet being much incensed against him for they knew that he had designed these parables particularly to pourtray them but in fine they let him alone at present and departed 13. And they send unto him certaine of the Pharisees and of the Herodians to catch him in his words Paraphrase 13. Soon after being wiling to get some accusation against him they sent some of the Pharisees and some of the Herodians together to him the Pharisees that thought not Caesar to have right over Judaea but look'd on him as an usurper and the Herodians see Note on Mat. 22. b. which asserted his right that between them they might bring him to say somewhat either against the liberty of the people of God asserted by the Pharisees or against the power of the Roman Emperour asserted by the others perhaps also suspecting by his frequent
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
repentance and change to fit men for Christ 77. To give knowledge of salvation to his people by the remission of their sinnes Paraphrase 77. To teach men that in Christ there is a possibility of obteining salvation for sinners to wit by pardon of their sins upon repentance and new life 78. Through the tender mercy of our God whereby the note f day-spring from on high hath visited us Paraphrase 78. which is a special act of compassion in God through which it is that this rising Sun i. e. the Messias or Christ so called by the Prophets is come from heaven to visit and abide among us 79. To give light to them that sit in darknesse and in the note t shadow of death to guide our feet into the way of peace Paraphrase 79. to shine forth to blind ignorant obdurate worldlings living in a state of death and to put us into that way that will bring us to salvation 80. And the child grew and waxed strong in spirit and was in the deserts till the day of his shewing unto Israel Paraphrase 80. And Iohn grew and had the Spirit of God dayly more and more shewing himself in him and dwelt in the hill countrey of Iudea where he was born till the time of his preaching or setting to the execution of his office among the Iews Annotations on Chap. I. V. 1. Most surely believed This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several notions in the New Testament 1. It is no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be fulfilled performed done So 2 Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil or perform thy ministery So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith Fulfil or performe thy ministery So in Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil desire is to do what is desired so 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching may be fulfilled i. e. gone through with and that the Gentiles may hear i. e. that it may be preached to the Gentiles also So in Hesychius Presbyter Cent. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament did not perfect or complete the inward man to piety or in that respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And so 't is in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which have been done performed acted among us of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or narration ensuing doth consist And this is perfectly agreeable to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Old Testament is once rendred by it which signifies to fulfil and performe as well as to fill So the Hebrews have a proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a man fulfil his heart i. e. do what he lists and in the Psalmist to fill or fulfil all thy mind is to grant all thy petitions Secondly then it signifies to fill and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fulnesse or plenty Col. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of the fulnesse of understanding and because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphorical as well as real filling infusing imbuing c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so too And according to the matter of subject to which it is applyed the signification is yet farther varied For so being applyed to the Heart the principle of action it signifies to incite to any action to embolden to do any thing and when there is any thing of difficulty in it or of danger then it is particularly to give courage or confidence to embolden So Act. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why hath Satan filled thy heart that thou shouldst lye or deceive the Holy Ghost i. e. why or how did Satan incline or embolden thee to do this villany and so Eccles 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart of the sons of men is filled to do evil i. e. men are by impunity incited and emboldned to do so So Hest 7. 5. who hath filled his heart to do this or whose heart hath filled him to do this where the Greek reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared to denote the danger that he incurred that had done it and so the boldnesse of the adventurer And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes ordinarily to signifie boldnesse confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 11. confidence of hope the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence of faith Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse and the instrument of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming cheerfully to God in the beginning So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 21. being confident that God was able and so boldly depending on it So 1 Thess 1. 5. Our Gospel hath been towards you preached to you not onely in word but in power and in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in or with much confidence for so the next words as ye know what manner of men we were among you are interpreted c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention And so Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man have assurance such as on which his actions are to depend in his own not any other mans understanding The Kings MS. leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning is Let a man be moved to do any thing by his own not by another mans conscience for so the Context enforceâ—h being in opposition to one mans judging another for doing what he thinks he ought to do v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience These are the places where the word is used in these books which are therefore put together here in the first place V. 2. Ministers Two possible acceptions there are of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may signifie as it doth in some other places the matter the thing spoken of for so it doth v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words i. e. the things wherein thou hast been instructed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word i. e. thing done c. 2. 15. see Note on Mat. 2. h. and in this notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Apostles as those that were Christs instruments and officers not onely saw but acted themselves the things the passages that are here related And this is the plainest and clearest meaning of the phrase 2 ly It is the opinion of other learned men and among them of Budaeus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as generally it doth throughout S. Johns Gospel the word i. e. Christ incarnate That the use of this phrase or title of Christ should not be
diligence and if thou art not thus ready to set out with me if thou either pretendest or really hast such kindnesse to thy former course and what thou hast left at home as to take thee off one day from my service thou art not worthy of the dignity and advantages of a Christian life art no competent judge of them nor consequently fit for a disciple of mine Annotations on Chap. IX V. 8. Appeared The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared seems here to be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was come So 't is evidently in 2 Mac. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how ye came into my wombe So the Scholiast of Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing signifies coming So Plato in the beginning of his Protagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whence comest thou Socrates So Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst not come to the city which is above V. 12. Lodge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies among Mariners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come back and retire from the sea to the haven and from thence 't is applied to travailers that betake themselves to their inne which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the man and the beast there layed down his lading and so 't is generally to refresh ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus out of Hesychius V. 31. Decease That Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies his death and going out of this world will be acknowledged 1. by the use of a parallel phrase to this sense Joh. 13. 1. where his death is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing out of this world typified there by the Pasch in the beginning of the verse and that we know was instituted as a commemoration of the Exodus or going out of Aegypt 2ly by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure before express'd by the laying down his tabernacle v. 13. But that it is here also in a more solemn sense of somewhat a greater latitude may appear by this that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ is here said to be the subject of the discourse betwixt Elias and Moses and Christ upon mount Tabor And what the matter of that discourse was hath been set down at large from sufficient evidences Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord Malac. 4. 5. before which Elias was first to come Which being there sufficiently manifest and explained to denote the approaching destruction of the obstinate unbelieving Jews may farther be cleared by another place wherein 't is mention'd what the subject of this discourse was that of S. Peter that was present at this vision 2 Pet. 1. 16. where he affirmes that at his being on the mount Tabor with Christ he had a revelation concerning that which was the matter of that whole Epistle of his the power and coming of Jesus Christ which what it signifies in divers places of the New Testament viz. a middle second coming of Christ upon the Jews hath been shewn at large Note on Mat. 24. b. And so again 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings and a partaker of the glory which should be revealed that latter seems to referre to his presence at the transfiguration where this glory that was to follow Christs sufferings was represented to him and two other disciples To which purpose 't is also observable in what sense we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 11. 22. and in the title of the second book of Moses to denote the departure of the Israelites out of Aegypt to Canaan And accordingly in S. Judes Epistle which is but the Epitome of and parallel to that 2d of S. Peter where S. Peter saith 2 Pet. 1. 15 16. I will endeavour to put you in mind of these things that is of this power and coming of our Lord which he had made known to them he hath these words v. 5. I would put you in mind that the Lord having delivered the people of Israel out of the land of Aegypt destroyed those that did not believe Which referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses's bringing the Israelites out of Aegypt supposes that to be an image or resemblance of that coming of Christ that is of what Christ should now do within a while viz. that being gone out of the world and by that means of his death having brought his people out of their captivity he should not onely overwhelm his enemies the Jews like Pharaoh and the Aegyptians but withal destroy the wicked impure Gnostick Christians like the disobedient Israelites in the wildernesse And that this as it may properly be contain'd under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so was the thing that Saint Luke meant here by it may probably appear 1. by the agreeablenesse of it and by the Evangelists referring it it came to passe saith he after these words about 8 dayes that Jesus took Peter and John c. v. 28. to the discourse immediately precedent for the expressing of which as by an Embleme the transfiguration seems to have been designed which is all to that purpose of preserving the believers that take up Christs crosse and destroying all such who as the Gnosticks afterward and those that were corrupted by them should be most careful to preserve their lives 2ly by the mention of Jerusalem where all this was to be fulfill'd first Christ to die there then all these glorious works of God to be shewn upon that people in destroying the unbelievers and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disobedient provokers Heb. 3. 12 16 18. among them and preserving the sincere pure persevering faithful Christians in the midst of that destruction These arguments do not pretend to demonstrate but have been added ex abundanti to that one ground laid Mat. 17. Note a. onely as probabilities concurring with that which is there evidenced To this may be added an observation of S. Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord Jesus Christ calls his coming in the fleshby this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or going out citing Mat. 13. 3. of the Sower going out and Iohn 16. 28. of his having come out from the father and the same again o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fitly calls his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which observation if it have any force in it then may this other middle coming of Christ to the destruction of the Jews so often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord and of Christ be as fitly here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the going away or departure from this earth but his coming in power and vengeance from heaven a consequent of his Ascension thither On this place of S. Chrysostome the learned Andrew Downes observes that the Hebrews expresse 〈◊〉 〈◊〉 〈◊〉
in Philo leg ad Caium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the city was in an anxious suspence thirsting after some better news So Ecclus 26. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signifie the suspense anxious earnest gazing of the eyes such as there is set as a Character of a libidinous person and so it seems the phrase is used among the Hebrews For so in the Jerusalem Targum on Gen. 49. 22. Oculos suspendere unam earum intueri to hang the eyes c. is set to signifie an amorous or lustfull look upon a woman From hence again 't is clearly to be in doubt and uncertainty of resolution as in Agathias l. 2. speaking of the cities Italy they were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtfull and ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not knowing to which part they should betake themselves in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up the mind is to keep in suspence Job 10. 24. So in Dorotheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one when one is not intent on what he hath in hand but is uncertain and indifferent which to take to all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following being carried about without any certain aime Thus it seems to signifie in this place where as a piece of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 littlenesse of faith if not infidelity is forbidden this doubtfull anxiety and solicitude concerning Gods Providence this uncertainty of minde betwixt hope and fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sollicitude being put by S. Matthew in stead of it in the place particularly parallel to this verse c. 6. 31. and so express'd in the former part of this chapter v. 22. and 25. and so saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he forbids sollicitous care under that phrase Thus doth pendere to hang ordinarily signifie in Latine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be above in Demosthenes De coron the very paraphrase of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the native signification of it V. 35. Girded about Beside the generall use of girding for putting on clothes frequent in these bookes as Joh. 21. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girt on his upper garment and v. 18. thou didst gird thy self that is dresse or clothe thy self at thine own will and from hence in a sense somewhat varied in the end of the same verse another shall gird thee that is bind thee as a prisoner or captive as I conceive it also is Job 12. 18. where girding is set oposite to loosing of bonds three sorts of men there are in these books which are proverbially said to be girt 1. The Jewish Priests Levit. 16. 4. who had a linen girdle and the high Priest one embroiderd with gold c. Exod. 39. 5. after whose example the son of man is brought in Revel 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clothed in a long garment and girt about the breasts with a golden girdle and so the seven Angels Revel 15. 6. Secondly Souldiers whose military girdle was so speciall a part of their armour that in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the whole military 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armature and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be girt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be armed saith Eustathius in Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Suidas in like manner that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be girt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be armed Hence is it that discincti ungirt signifies the unarmed and 2 King 3. 21. where we read as many as were able to put on armour the Greek literally from the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girt with a girdle So 1 King 20. 11. the girt and ungirt are the armed and unarmed though I know not by what mistake the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to this sort of the military girdle or belt belongs that place of Ephes 6. 14. having your loines girt where the truth that is Orthodox profession of the Gospel in opposition to hereticall doctrines and practises is designed to be this girdle which keeps all their armour close about them Thirdly servants or waiters who serve at tables who having their clothes after the Easterne manner loose and long and flying about found it necessary to gird themselves that they might doe service the more readily So in Horace Succinctus cursitat hospes Continuátque dapes nec non vernaliter ipsis Fungitur officiis of a Master waiting at his table as a servant So in Propertius the officers at sacred feasts succincti popae so when Job 12. 18. the Greek reads fitly out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God bound their loines about with a girdle Olympiodorus expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he turnes them into servants And so here in this place let your loins be girt being here an expression of those that expect the commands of their Master as also that of their lampes burning if you compare it with Mat. 25. 7. and so v. 37. when he saith of the Master that he will gird himself and waite upon them So Luke 17. 8. when the master saith to the servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gird thy self and minister to me And so Joh. 13. 4. Christ when he went to wash the disciples feet that is to perform that servants office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took a linen cloth and girded himself that so he might shew that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be ministred unto but to minister Mat. 26. 28. And that 't is so in this place also appears both by the mention of their Lord whom they waite for c. 36. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happy are those watching servants v. 37. V. 49. What will I The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred if is oft an Optative or expression of wish or desire So c. 19. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou knewest for O that thou knewest so c. 22. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt for O that thou wouldest So Num. 22. 29. Jos 7. 7. Job 16. 14. and so in Moses's speech to God Lord if thou wilt forgive them And this most clearly from the various use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both si and utinam if and would to God And thus may it be here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that it were already kindled and then the latter part will be an answer to the question proposed in the former thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doe I desire Beyond all things that it were already kindled Another way of rendring the words will bear what doe I desire if it were already kindled that is I desire no more but this Or again by rendring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
necessary means toward the end they would be able to do what miracle they pleased And this is but duty saith Christ the doing of it they must not look on as supererogating virtue but as that to which they are strictly obliged and which though it be not commanded to all yet being a means necessary to an end is by interpretation commanded to all them to whom that end is commanded and so to them who were commanded to cure diseases c. Mat. 10. 8. For 't is ordinarily said that there are two sorts of Necessaries 1. those things that are so necessitate pracepti by necessity of precept or because they are commanded 2. others necessitate medii necessary as means without which I cannot do that service which is required of me And so was this of fasting and praying to the casting out of some devils the Apostles task at that time part of their office and as they that do not this fail much of their duty and have no reason to expect that God will supply them enable them farther to do that work without use of that means so they that do it have little reason to expect any thanks for it which is the adequate importance of this place V. 33. Preserve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used hath a special significancy in Greek authors opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the latter belongs to those creatures which bring forth egges first and then after some time living creatures so the former belongs to all other creatures which bring forth alive at first And this might have not onely a commodious but elegant sense in this place thus that they that die and lose their lives for Christs sake shall immediately without any intervall of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleeping of the soul in death bring forth a new life into all eternity But perhaps it may be unfit to affix this Critical notion of the word in Humane writers to this of S. Luke and if we judge by the use of the word in the Greek of the Old Testament which hath a greater consent and sympathy with the writers of the New Testament then any other sort of books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save or preserve for so it is used Exod. 1. 17 18 22. And then the meaning of the verse will be that he that shall use any crafty means of policy at that time to save his life it shall probably prove unsuccessefull to him when he that intrusts himself and his life to Gods providence and direction and so doth endanger the losing of it shall be more likely to save it then any other CHAP. XVIII 1. AND he spake a parable unto them to this end that men ought alwaies to pray and note a not to faint Paraphrase 1. to be constant and diligent in the performance of the duty of prayer not onely in respect of God to whom it is a duty but in respect of themselves whose petitions are by assiduity most likely to be obtained 2. Saying There was in a city a judge which feared not God neither regarded man Paraphrase 2. an unjust and harsh judg which neither was moved with conscience of duty to God nor with shame or remorse or compassion toward any man 3. And there was a widow in that city and she came unto him saying Avenge me of my adversary Paraphrase 3. Do me justice against 4. And he would not for a while but afterward he said within himself Though I fear not God nor regard man Paraphrase 4. delayed to do it 5. Yet because this widow troubleth me I will avenge her lest by her continual coming she note b weary me Paraphrase 5. lest her coming so continually for justice be a reproach to me and a testimony before others of my injustice to her and so be matter of shame to me if I deny her or lest at last she fall a reproaching me casting contumelious words upon me 6. And the Lord said Hear what the unjust judge saith 7. And shall not God avenge his own elect which crie day and night unto him note c though he bear long with them Paraphrase 7. do justice for his elect whose constant prayers importune him to it and shall he not do it speedily 8. I tell you that he will avenge them speedily Neverthelesse when the son of man cometh shall he find faith upon the earth Paraphrase 8. Yea certainly he will suddenly proceed against their persecutors and when he doth so it will fall very heavy upon the Jews For when Christ comes to do vengeance there shall be very few Christians to be found in Iudaea see note on Mat. 24. b. they that are converted of the Iews shall be gone out and dispersed among the Gentiles See note on Mat. 24. g. 9. And he spake this parable unto certain which trusted in themselves that they were righteous and despised others Paraphrase 9. which had a great opinion of their own perfections and so lookt on all others with scorn 10. Two men went up into the Temple to pray the one a Pharisee and the other a Publican Paraphrase 10. In the Temple there are two courts one for the Iews the other for the Gentile-proselytes that lived among them see note on Ephes 2. a. and to those two went up to the first a Pharisee to the second a Publican to pray 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican Paraphrase 11. And no person being present to either but God to overhear them the Pharisees words were these 12. I fast twice in the week I give tithes of all that I possesse Paraphrase 12. I fast every munday and thursday the second and fift dayes of every week on which we are wont to hear the Law read in our Synagogues and I pay tithes of herbs and every thing which others make doubt it being not determined by law whether they are to be paid or no. 13. And the Publican standing afar off would not lift up so much as his eyes to heaven but smote upon his breast saying God be merciful to me a sinner Paraphrase 13. being in the court of the Gentiles was in a sad humble pensive guise and by his gesture and action express'd a wonderfull great contrition and indignation against himself for what he had done and used this affectionate form of confession and deprecation 14. I tell you This man went down to his house justified rather then the other For every one that exalteth himself shall be abased and he that humbleth himself shall be exalted Paraphrase 14. This mans mean and lowly opinion of himself was more acceptable in the sight of God together with his confession and contritition then all the Pharisees good actions his exact fasting and paying of tithes being accompanied with that high
have done in my Fathers name whom I affirm to have sent me through his power and by authority from him have born testimony that I am sent by him and therefore that whatever I affirm of my self is true 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me Paraphrase 26 27. But all this works no belief in you which is an evidence and demonstration from the effect that you are not those sheep that hear the good shepheards voice v. 3 4. see note on ch 6. d. and are known by him v. 14. see note a. 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand Paraphrase 28. And I make that provision for them intimated v. 10. and my care over them shall be such that while they keep close to me no devourer shall ever be able to annoy them or pluck them from me 29. My Father who gave them me is greater then all and no man is able to pluck them out of my Fathers hand Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them and his speciall work it is that all the true sheep of his fold all truly pious persons should come to me and that infinite power of his is engaged for it that none such shall by any violence be taken from him deprived of that life which here I promise to give them 30. I and my Father are one Paraphrase 30. And seeing my Father and I are one it follows that I shall defend them also and that none shall be able to pluck them out of my hand ver 28. 31. Then the Jewes tooke up stones again to stone him Paraphrase 31. Upon this again the Jewes attempted to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works doe you stone me Paraphrase 32. And Jesus said Many miracles of mercy to you miraculous cures c. have I wrought as testimonies of my mission from my Father and never a destructive one none that you have been the worse for For which of these my saving miracles doe you destroy me 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God Paraphrase 33. The Jewes said 'T is not for any of thy miracles which are not denied to be all such and acts of mercy in thee for which we think thee worthy of death but because thou hast spoken blasphemy that is because thou who art but a man makest thy self God by that speech of thine ver 30. see Rom. 16. 25. where though thou calledst God thy Father yet thou affirmedst that he and thou were one 34. Jesus answered them Is it not written in your law I said ye are Gods Paraphrase 34. Jesus answer'd These words in the Psalmist you cannot but remember Psal 82. 6. I have said ye are Gods and that book is canonicall scripture with you 35. If he called them Gods unto note b whom the word of God came and the scripture cannot be broken Paraphrase 35. If therefore they who are there spoken of by God that is rulers or judges ordinarily so called who received their Commission from men not from God immediately only persons to whom the execution of Gods law was entrusted among men be by God himself called Gods and whatsoever is said in the books of Scripture is true 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the son of God Paraphrase 36. Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated then sent into the world then by the descent of the Spirit and voice from heaven testified his mission to so eminent and with so peculiar an office that of the Messiah of the world that he is guilty of blasphemy for affirming himself to be the son of God 37. If I doe not the works of my Father believe me not Paraphrase 37. If I performed not those works among you which might testifie me to come from God you might with some reason doubt of me 38. But if I doe though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Paraphrase 38. But if I doe then though you believe nothing that I say yet your faith is due to those works of God my Father wrought by me by which 't is evident that the Father acts in me and I in him wholly by his power and so that he and I are one which was the speech you charged as blasphemous in me 39. Therefore they sought again to take him but he escaped out of their hands Paraphrase 39. On this speech again they attempt to lay hands on him not now to stone him presently by the law of Zelots as a blasphemer as v. 31. but to bring him before the Sanhedrim and charge some other crime against him But he went out and escaped their violence at that time also 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there Paraphrase 42. And in that place being the place where John had baptized and testified of Christ they that had heard John comparing what they remembred from him with what they had by experience seen in Christ by this means were inclined many of them to believe in him Annotations on Chap. X. V. 3. His own sheep What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep here signifie in this Parable hath been largely set down Note on c. 6. d. viz. the obedient servants of God considered before and without the revelation of Christ unto them who being so qualified are most ready to embrace the precepts of the Christian perfection when they are offer'd to them These also is Christ ready to receive or any that having been engaged in sin come with penitence and resolution of minde to be such And consequently when these come to Christ they are styled here and looked on by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either peculiar sheep those that by Gods praevenient graces are thus fitted beyond all others to come to Christ or else as the 12th verse imports where the shepherd is set opposite to the hireling whose own the sheep are not his own sheep those to whom Christ hath a peculiar title beyond all others who are therefore said to be given by God to Christ as his possession see Note on ch 6. d. Now of these thus own'd or acknowledg'd by Christ it is here said
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their meetings for the commemorating of Christ in the Sacrament as appears in this chapter v. 44 45 47. where saith the Text They had all things common sold their possessions and parted them to all as every man had need c. living all as it were out of one common stock as those that are joynt-sharers and partners in all To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest that Merchants or Tradesmen ofttimes have in Traffick called there by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to of the hand is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication or communion or which is used also in this sense of joynt-interest fellowship and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a society of hand from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sociavit participem fecit a trading of partners and so in the Syriack also in the same word which they use in the New Testament to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and particularly here in this 42. verse And this is thought fit to be recorded by the Apostles among the very few things fit to be preach'd and proclaim'd by those that declared the Gospel to all the world that when the height of the Pythagorean philosophy was to have all things common and Epicurus went yet higher not by bringing all together into some common magazine which said he was an argument of diffidence and so unreconcileable with friendship but by cheerfull communicating to every one that had need out of that which every man hath the Christian religion might appear to have arrived to the highest pitch Every man selling that which he had immoveable that so he might have ready to distribute to any nay that he might not trust himself in the distribution bringing and laying it at the Apostles feet that they might distribute it most impartially and so approving themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people of free-will-offerings in the day of Christs power Psal 110. now when he was install'd in his kingdome So in a spirituall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 9. is the participation of the Son or communication liberality all one with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 8. his unsearchable riches as they are powred out on us So Ephes 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the mysterie or that mysterie kept hid so long is now communicated or made known so Phil. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the communicating his sufferings to us that is our partaking and so suffering with or after him in a spirituall sense dying to sinne as he dyed to the world which is there called being conformed to his death So 1 Corinth 10. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participating of the body and blood of Christ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of the Spirit Phil. 2. 1. that liberall effusion of graces from the Spirit of God And so when in the solemn close of the Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the holy Spirit is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ and love of God 2 Cor. 13. 14. it must signifie proportionably to these many other places the liberall effusion of that holy Spirit and so 1 John 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may have partnership with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our partnership is indeed with the Father c. the gifts and life that God and Christ hath are communicated to us and ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we say that we are partakers with him of that grace and life c. By this might be explained the use of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church but that the words are not found in Scripture and will be mention'd more seasonably on occasion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. Note a. V. 47. Having favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to use or to exercise as when Christ saith to him that hath shall be given and let us have grace Hebr. 12. 28. And as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very word Charity and is by Cicero so rendred and frequently signifies liberality as in Epicurus's book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gifts and charity or liberality mention'd by Sextus Empir l. cont Gramm and so is used 2. Cor. 8. 4. and so Act. 4. 33. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is great goodnesse or benignity though Guido Fabritius render it gratia magna following the notion which it seems he had of the Greek without considering the Syriack and so the consequents demonstrate it to signifie and therefore the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gave almes before all the people not as Guido Fabritius again renders the Greek rather then that cùm iniissent gratiam when they got favour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dedit gave and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia gratia eleemosyna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy abundant liberality see 2 Cor. 8. 1. and Note on 1 Pet. 3. d. CHAP. III. 1. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth houre Paraphrase 1. At three in the afernoon which was one of the times of day generally set apart for prayer 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautifull to ask almes of them that entred into the Temple Paraphrase 2. And there was an impotent man who was so from his birth who was therefore daily carried by others and laid at the gate of the Temple toward the East in Solomon's porch ver 11. which was called the beautifull gate that there he might beg and receive the almes of those that went up daily to pray there by which means this man was known to all the pious men of the city that used to go that way v. 10. 3. Who seeing Peter and John about to go into the Temple asked an almes 4. And Peter fastning his eyes on him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth rise up and walk Paraphrase 6. I cannot give thee that almes thou lookest for that of money to relieve thy wants but that which will eminently supply all thy wants and make it unnecessary for thee to ask any more I am able and willing to bestow upon thee 7. And he took him by the right hand and lift him up and immediately his feet and ancle-bones received strength
daies in Joppa with one Simon a tanner Paraphrase 43. he abode Annotations on Chap. IX V. 5. To kick against the pricks It was a proverbial speech to kick against the goad signifying to be refractary to punishment and discipline when it comes to teach us our duty for then the refractarinesse doth but involve us in more guilt and punishment So in Aeschylus Prometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt take my counsel thou shalt never kick against the goad for thou wilt bring more sufferings upon thy self by that means Parallel to this is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striking the Adamant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treading on the fire in Chrysostome So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that strikes the Adamant is himself stricken and he that kicks the goads is himself goaded stimulos pugnis caedere in Plautus to beat the goades with his fists Truc 4. 2. For this of goades was used not to beasts only but servants which he calls stimuleum supplicium Mil. 2. 6. And the servant thus handled severely is by him call'd Carnificinum cribrum his back was a kind of sieve full of holes V. 7. Hearing a voice What is here said of those that were with Paul that they heard the voice seems directly contrary to what is affirmed ch 22. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard not the voice As for the way of reconciling it by saying that the former belongs to Pauls voice the latter to the voice of him that spake to him there is little ground in the text for that nicety but on the contrary the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing no man which follows in this place belongs surely not to their not seeing of Paul but of him that spake to him The onely way of reconciling the difficulty is by observing the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice and thunder and those promiscuously taken the one for the other So Heb. 12. 26. whose voice shook the earth that is whose thunder and lightnings and voice of a trumpet exceeding loud Exod. 19. 16. and so Lu. 9. 35. the voice of a cloud saying was the thunder with a voice in it a revelation from heaven given in thunder So Mat. 3. 17. a voice from heaven saying that is a thunder from heaven sending forth this voice which therefore was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or a voice coming out of it or as the voice from heaven Joh. 12. 28. is express'd by the by-standers by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it thundred and an Angel spake to him which is explained distinctly by S. John Rev. 4. 5. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both are named and ch 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven thunders delivered their voices By this the difficulty will be cleared For here c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice ought to be rendred according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder which was here joyned with lightning which shone or flash'd about him v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of him that spake to me c. 22. 9. that was the voice of the Angel speaking out of heaven or out of the cloud Both which put together signifie no more then this that S. Pauls companions at that time saw the light or the lightning and heard the noise of the thunder which is the importance of the place here but heard not the articulate voice that came out of the thunder that is the Saul Saul c. the voice of the Angel speaking to him V. 22. Proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius It signifies perswasion doctrine faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose that the word signifies to teach or perswade And so it is used in the Septuagint Exod. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open thy mouth and teach thee and so Jud. 13. 8. and Ps 31. 8. and Isai 40. 13. V. 31. Edified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to build or superstruct upon a foundation and adde all the perfection of the building designed or belonging to it And so being accommodated to spirituall matters it signifies to teach the whole Christian doctrine of strict and pious life of which Christs being the Messias sent from God is the foundation or corner-stone and the receiving and practising all that he commands is that which is naturally and necessarily built upon it and therefore to their being edified here is added in the next words walking in the fear of the Lord. The word is elsewhere very often used in these books especially in S. Pauls Epistles and therefore it will here be fit to premise that which may give light to it in all those places 'T is generally used in this Metaphorical sense with application to the Church of God and the spiritual building thereof partly in respect of knowledge but principally in respect of Christian practice The Church is the house of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. a spiritual house and every Christian one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living stones which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are edified or built and of which this house is made up And the building it self that is edification is the compacting or orderly joyning together of these living stones in belief of the truth and charitable living together from both which proceeds the strength and comelinesse of the structure and the fitnesse for the use and honour of him whose it is that is Christ So that whatsoever tends in any eminent manner either to the converting of Infidels bringing them into the Church to the advancing of Christian knowledge or especially of piety in any one or more particular men or to the planting of unity peace and charity in any particular National or in the Universal Church of God that is said to edifie or build up and which of these senses peculiarly belongs to the word in any place must be judged by the Context and circumstances of the place where it is found and may not be here set down more particularly CHAP. X. 1. THere was a certain man in Caesares called Cornelius a centurion of the band called the Italian band Paraphrase 1. There was in Caesarea a stately city upon the Palestine coast some 70 miles from Jerusalem a guard of souldiers kept by the Romans to awe the conquered Jewes and to defend the Roman President there and part of that was called the Italian band and one Cornelius a
Sudaria are applyed to the head as a cap or kerchief the latter to the hands as an handkerchief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry them in their hands to wipe off moistures from the face swet spittle tears and the like V. 19. Curious arts What is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curious things here used among the Ephesians will be best guest first by Hesychius's glosse and then by a passage in Irenaeus both misread in the ordinary copies In Hesychius we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word denotes their heathen rites of purgations Of their lustrations or purgations the heathen books are full see Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iamblichus Hierocles Marinus de vita Procli Plotinus c. All which were nothing but magick and sorcery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Greek fathers on this place say they were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 books of sorcery that here were burnt Irenaeus l. 1. c. de Simonian hath these words Amatoria quoque agogima quaecunque sunt alia parerga it should certainly be perierga apud eos studiosè exercentur Love-charms and philtres and all other such curious that is Magical tricks are in great use among them So in Aristaenetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seemed to be a Magician and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acting the part of witches So in S. Augustines Confessions Curiosae visiones are Magical apparitions These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicaments from which Sorcerers are generally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicamentarii as the Latines use veneficae witches from venena poysons not that they alwaies use medicaments but many times only charms and words in stead of them And accordingly Menander mentions them proverbially of Ephesus here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian charms or spells which such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walks and speaks to the bridegroom and his bride These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian words or writings so often spoken of by writers as charms or spells Of them Hesychius gives an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are much deformed but by the help of a passage in Clemens Alex. Strom. l. 1. c. 18. may easily thus be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ephesian words were antiently six but afterwards deceivers added others also the names of the former were c. and the signification of them darknesse light the earth the year the sun and truth see Canter Var. lect l. 1. c. 18. Of which he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are sacred and holy that is part of the heathen Idolatry See Plutarch Symposiac 7. Clemens Alex. Strom. l. 5. Eustathius ad Homer Odyss 21. Suidas and the books of the Greek Proverbs And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sorcerers or Magicians among them who brought the books of their black art which though they were of great value and would have been sold for much yet they neither kept nor sold but as a testimony of renouncing their former course they burnt them publickly Ib. Pieces of silver The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver signifies peculiarly siclum argentum a silver shekel among the Hebrews See Note on Mat. 26. d. V. 24. Silver shrines for Diana In the Idolatry of the Heathens it is sufficiently known that they were wont to carry the images of their false Gods about in pomp that is procession from one city to another This they did in a Chariot that was solemnly consecrated for that imployment and by the Romans styled Thensa that is the chariot of their Gods But beside this greater there was a lesser frame wherein it was placed a box or shrine called Ferculum by them Accordingly at the bestowing of divine honours on their great men alive or dead the Romans had their Circaean games and in them Thensam and Ferculum that Chariot and that Shrine bestowed on them As it is related of Julius Caesar This Ferculum among the Romans differs not much from the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Chappel representing the form of a Temple with an image in it which being set upon the Altar or other solemn place and the valve the leaves or dores open'd the image stood or fat in state and so was represented to the spectators Accordingly an old anonymous Scholiast on Aristotles Rhetoricks l. 1. c. 15. hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaplets with Images in them of wood or any other metall as here of silver v. 24. which they make and sell as here ver 25. they are supposed to doe and so get wealth by that trade Thus we have mention in Athenaeus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessel wherein they place their images of Jupiter On which saith the learned Casaubon erant simulacra haec armariis inclusa quae ad sacellorum modum fiâ—bant these images were put in cases which were made like chappels So S. Chrysostome making them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as little cases or shrines Agreeable to this is it that Ammianus Marcellinus saith of Asclepiades that whithersoever he went he carried about with him Deae coelestis argenteum breve figmentum a small silver image of Urania And Dion of the Roman ensigne which is known to be an Eagle that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little temple and in it a golden eagle and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a short or little chappel of Juno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set upon a table This hath been shew'd Note on ch 7. f. to be the meaning of the tabernacle of Moloch Act. 7. 43. taken from Am. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the tabernacle of your King but by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Moloch that word in Hebrew signifying a King where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is the chaplet wherein was the figure of that false God or starre so call'd And that it is so may be guest by that which followes there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figures which you made to worship which it seems were put in such tabernacles or chappels to that end The like also was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Benoth or Venus another of those false deities whose image was enshrined in such a little Chappel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be worshipped What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diana is there is little question no other than the Moon and therefore saith Cleomedes Meteor l. 2. c. 5. p. 111.
in the purchase of pardon and forgiveness absolutely or for any but those that doe sincerely returne from their wicked lives and embrace the faith and obedience of Christ but to give space and to admonish and call to repentance and use means on God's part effectual if they be not obstinately resisted or contemned by us to bring us to new life And that is the meaning also of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption which is in Christ v. 24. his freeing men from that necessity of perishing in their sinnes calling them to Repentance using all probable means to redeem and purifie them from all iniquity which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeeming Tit. 2. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work redemption Lu. 1. 68. And so sometimes also forgiving signifies as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father forgive them Lu. 23. 24. for there he praies not for final or actual present absolute forgiveness to them but for the giving them space to repent and means to convince them of their sin by the coming of the holy Ghost and the Apostles preaching to them the resurrection of Christ from that death which they had inflicted on him And so must we understand the remission of sinnes which in the Creed is proposed to all to believe V. 26. Just That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous signifies a mercifull or charitable person hath been shew'd from the Hebrew notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy Note on Mat. 1. g. And accordingly it may be observed that the word seldome in these books if ever belongs or is applied to the act of vindicative or punitive justice but as there in the case of Joseph who would not offer his wife to legall punishment and therefore is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous for the abating of the rigour of exact law and bringing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation or equity or mercy in stead of it Accordingly it is here to be resolved that this phrase being used of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God may be righteous must be understood to denote his mercy and goodnesse and clemency in pardoning and forgiving of sinnes that being the thing look'd on in the many foregoing expressions our being justified freely by his grace v. 24. the propitiatory v. 25. Gods means of exhibiting or revealing his covenant of mercy Gods righteousness that is his mercifull dealing with men under this second Covenant v. 25 and 26. and the remission of sinnes and forbearance v. 25. 'T is true indeed that the satisfaction made and the price pai'd for our sinnes by Christ being the meritorious cause of this remission and justification may fitly denominate God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in that other respect and it is most certain that God to give a great example to his hatred to sin and his wrath against sinners was pleased to lay on his own son the iniquities of us all rather then let sinne go utterly unpunished But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous being so commonly taken in that notion of mercifulness and so seldome in this of vindicative justice there is no reason to interpret it thus in this place V. 28. Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ratio or ratiocinium not onely in the notion of the Logician but also of the Arithmetician not only reason or arguing but also reckoning or counting and so you shall find it ch 9. 28. whose art is called thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counting or reckoning whence Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting account with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we therefore call counters or those by which we cast account Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to perfect and make up an account and to conclude or summe up and so 't is here used to conclude not in the Logicians but Arithmeticians notion of concluding Of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 13. f. CHAP. IV. 1. WHat shall we say then that Abraham our father as pertaining to the note a flesh hath found Paraphrase 1. What then doe we say Can it be said or thought that Abraham who is said in Scripture to be righteous or accepted by God as righteous obtained that testimony by the merit of his own innocence or performances This affirmative interrogation is in effect a negation and so the meaning is This cannot with any reason be affirmed by any 2. For if Abraham were justified by works he hath whereof to glory but not before God Paraphrase 2. For if he were so justified by any thing in himself any innocence or performance of his he might then be said to have somewhat to glory of his justification being an effect of his performances and not of the free grace of God see note a ch 3. 27. But sure there is no such matter Or if toward men who had nothing to blame in him he might have any place of boasting yet sure toward God he hath none he cannot be able to say to God by way of boast as of any speciall merit or excellency which alone is matter of boasting that he had done any thing by virtue of which he was justified before God And therefore certainly whatsoever privilege or prerogative was or could be conceived to belong to him or his posterity it was from the free mercy of God a fruit of undeserved promise and that excludes all boasting for what hast thou in this case which thou hast not received and why then boastest thou as if thou hadst not that is as if it were not a meer act of mercy and bounty to thee 3. For what saith the Scripture Abraham believed God and it was counted unto him for righteousnesse Paraphrase 3. And this appears by that way of God's dealing with him which is in the Scripture clearly enough set down and that the very same by which we teach and professe that all men are now dealt with by God that is a way that belongs to the Gentiles though sinners if they will forsake their heathen waies and now receive and obey Christ as well as to the Jewes viz. that Abraham believed God followed his call and believed his promise and thereupon though he had formerly been guilty of many sinnes and though his obedience being due to God's commands could not challenge any such reward from God yet did God freely justifie him that is upon his forsaking his countrey and the idolatries thereof and after upon his depending upon God's promises made to him and so walking cheerfully in his duty towards God pardon his past sinnes receive him into speciall favour strike a covenant of rich mercies with him 4. Now to him that worketh is the reward not reckoned of grace but of debt Paraphrase 4. By this 't is clear that 't was not his innocence or blamelesnesse by which he is said to
〈◊〉 to establish applied here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimony may perhaps literally referre to the forinsick customes among the Jewes where there being three parts of their Judicial processe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entring of the cause secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilitio litis the establishment of the matter in dispute thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching into the cause the second of these may be here literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmation or establishment For that second consisted in the interposing of an oath on one side which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. the end of contradiction that is of that affirming and denying which was formerly lawfull betwixt the actors till the oath on one side had given the Judge some reason to incline that way and that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place for the seiling or establishing the cause in that sense wherein the Romane law saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1243. an oath takes off the Judge from that dubiousnesse that before he was in one affirming and the other denying the same thing By analogie to this the preaching of the Gospel by the Apostles being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony or witness viz. that which the Apostles gave in to the testifying the truth of the Gospel being eye-witnesses thereof this testimony may be said to be established or confirmed when beside the first preaching of it more light and knowledge and evidences have been afforded to the removing of all ignorance or doubt from mens minds And so the meaning of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be clearly this that the Gospel which we first preach'd the testimony which we gave of Christ hath since by sufficient probation been made good among you to incline you to consent to the truth of it V. 19. Wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things in these books sometimes the mind or intellectual faculty Mar. 12. 33. where God is to be loved with all thy mind see Note on Rom. 1. l. secondly an habit of science or prudence as here thirdly perspicacity Ephes 3. 4. 2 Tim. 2. 7. V. 20. Disputer What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not easie to determine because as the word it self so the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very capable of a double notion for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this world then it will seem to signifie the Heathen world and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all be interpreted accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise moralist as the seven wise men of Greece and Socrates after who for the moral learning was by the Oracle proclaimed the wisest man in the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned philologer literator as Tertullian renders it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher or indagator into the nature of things which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world the philosopher or natural magician And so the next words would encline one to understand the place the wisdome of the world ver 20. and the world which by wisdom knew not God ver 21. looking most directly upon the heathen Philosophers who are by Baruch described in these words ch 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek out or search wisdom on the earth But then if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of this age then it may more probably referre to the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 6. must signifie the chief of the Jewes of that age which crucified Christ ver 8. that is caused him to be crucified and there is mention of those v. 22. and 23. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the Jew and denote their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturallists that undertook to know every work of the creation and so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will belong to the Jew and signifie him that is skill'd in their laws and which interpreted them to the people according to the literal sense their Doctors and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have a peculiar notion among them also For it was the custome of the Jewes for many of the learned among them to sit in the Synagogue and to speak all of them by way of discussion or debate to the same matter as to find out the true sense of a piece of Scripture and to that custome 1 Cor. 14. 29. seems to referre Let the prophets speak two or three c. whence it is that this Synagogue where they did this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of searching or inquisition and to that custome perhaps referres that which is said of Christ Luk. 2. 46. that in the midst of the Doctors he heard and asked questions So he that interprets the Scripture mystically and allegorically is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of inquirie or mystical disquisition and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher or inquirer that is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that mystical or allegorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of inquiry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisitio Psalmorum the searching of the Psalmes see Elias Levita in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the Jewish doctors which among themselves inquired into the truth of Scriptures which Christ seems to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searching the scriptures Joh. 5. 39. but found not Christ there as they might have done believed him not Thus is the word used Act. 6. 9. where several men are said to rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking with Stephen as the Jewish doctors use to doe one with another about the sense of Scripture and Act. 9. 29. 't is said of Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he talked and debated with them about the sense of Scriptures concerning the Messias This custome of the Jews seems to be referred to by this word but yet whether the other circumstances of the place which referre it rather to the Heathens may not so farre prevail as that it may be fit to pitch upon a middle interpretation of the word and to apply this custome of the Jews to secular inquiries in the heathen schools I shall leave it to be considered and onely add that the making of this place to agree with that of the Prophet Isa 33. 18. seems to be a matter of some difficulty the Text there looking another way viz. by way of admiration how th◠taxes that were exacted in the time of the siege were so suddenly ceased For that is the meaning of Where is the
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
〈◊〉 〈◊〉 〈◊〉 to restore such an one in the spirit of meeknesse that is either by mild reprehension and exhortation to recover him to a sense and reformation of his fault without proceeding to any sharper course or else in case of greater severity to be soon molified again toward him to take off the censures of the Church from him Which there appears not only by the evidence of the words themselves but by the subsequent precept of bearing one anothers burthens ver 2. as that may be explained by a parallel place in Ignatius's Epistle to Polyâ—arpus where he bids him as a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care of the unity that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the keeping whole Christs body the Church bear all and suffer or bear with all in love And so perhaps in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. may be the restoring of the laps'd offenders upon their sincerity of reformation or rather the continuing them in the communion of the Church without need of having the censures inflicted upon them for so it there followâ—s as the consequent of his praying for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause I write these things being absent that bâ—ing present I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deal sharply or use excision where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making up restoring or keeping whole may very fitly be rendred as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision the word set to denote the censures Thus in Hippodamus the Pythagorean in his book De Republ. prescribing society or meeting together of old and young in order to preservation of peace and moderating all sorts of affections he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men need to be taught sobriety or moderation and to have their excesses corrected and allayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction saith the interpreterin Stobaeus p. 250. but that sure not by way of punishment for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friendly meetings and feasts were no places of judicature nor instituted to any such like designe but by way of exhortation or friendly advice the elder to the yonger who might have such an authority with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to settle or accomplish them bring them to a staiedness and stability of temper In the third sense 't is used 1 Cor. 1. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their being knit or compacted together in the same mind or opinion is set opposite to having schismeâ— among them and contentions v. 11. and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye knit together is preparative to their being of the same mind and having peace among them In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians that after that short time of sufferings God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself by his special providence take care for them and restore them halcâ—onian daies of peace to serve him in the publick assemblies Thus S. Ignatius in his Epistle to the Smyrnaeans making a motion to tâ—em to send a congratulation into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had a fair sunshine in respect of the service of God doth thus expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have peace and have received their own magnitude and their own body is restored to them where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the body of the Church meeting together in assemblies which is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repaired or made up that is restored to them See Jude Note c. V. 14. Communion What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for charity or liberality hath been formerly observed Note on Act. 2. d. and 2 Cor 8. 4 And agreeably though in a spiritual sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit here the liberality of the holy Ghost in the plentifull effusion of his gifts so as it will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Spirit Act. 2. 38. and so as will be most fit to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace or charity or liberality of Christ and the love of God as in Cicero de Nat. Deor. l 3. Dei gratia charitas Gods grace or favour and charity or love are put together For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of Christ used 2 Cor. 8. 9. and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the Spirit Phil. 2. 1. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels and mercies that is the evidences of the highest liberality THE EPISTLE OF PAVL THE APOSTLE TO THE note a GALATIANS THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion Chrysostome and Theophylact set it before that And then there can be no possibility of believing the subscription of the Epistle which affirms it to be written from Rome where we know the Apostle had not been when he wrote his Epistle to the Romans But although of the time of writing this Epistle we have no sure evidence yet two things we discern of it first That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke which by being by them imposed upon all Gentiles which should receive the faith was likely to prove a great hinderance to the progresse of the Gospel among the heathens or uncircumcision of whom S. Paul profess'd to be the Apostle Secondly That they which in this Church press'd this yoke most eagerly were those which did not themselves observe it heretical Christians the Gnosticks which were not themselves circumcised as being many of them neither native Jewes nor Proselytes of their Covenant yet to avoid persecution from the Jewes did thus farre comply with them in pressing circumcision upon the converted Gentiles to which end they vehemently opposed S. Pauls doctrine and practice affirming that what he had he had received from the other Apostles and consequently was to be rectified by them S. Peter c. and indeed that he varied from himself From which calumnies he severally vindicates himself in this Epistle shewing that he received his doctrine from none but Christ himself that those other Apostles profess'd the same doctrine that he did and that though he himself used a greater liberty at some times then at other in respect of the advantages of the Church yet his doctrine was alwaies the same the truth of which he therefore confirms by many arguments That these hereticks were soon after the planting the Faith here crept in among them
Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put as phrases of the same importance There is one only place behind where this word is used that of Jam. 5. 16. of the righteous mans prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which what is the direct importance will not perhaps be easily resolved but yet there is little reason to doubt but that it is in the Passive signification also To which purpose it will be observable that one other notion of the word there is which is ordinary among Ecclesiastical writers for one that hath received afflation from some Spirit evil or good Thus among many other examples in the Author of the Ecclesical Hierarchie when there are repelled from the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. there saith Maximus the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are acted by unclean spirits Why it should not be taken also in a good sense for those that are acted by good spirits or the Spirit of God there is no reason imaginable from the nature of the word only 't is true the most frequent use is of those that are possessed by the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pachymerius the Paraphrast of that Author of the Ecclesiastick Hierarchie p. 136. but yet in the Apostle 1 Cor. 12. 6 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of the charismata or extraordinary gifts of the Spirit of God and so saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the gift of healing and doing that only by praying and anointing being one in those times 't is possible enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be that prayer of him that hath that gift of healing and consequently that which is thus formed by afflation of the Spirit for that the word belongs not only to persons so acted by any spirit but to actions that are so produced appears by the use of the word in Justin Martyr in Dial. cum Tryph. p. 87. where speaking of Magicians he saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried captive by the devil to all wicked diabolical actions which is here accordingly joyned with the gift of healing therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. the prayer of faith viz. of that faith which is mentioned 1 Cor. 12. 9. which enabled them to work cures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the sick as there it follows or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here availeth much that is miraculously or as much as Elia's prayer for rain or fair weather did in the next words To that which hath been thus loosly said of this word may be added by way of appendage the words of Hesychius in his Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which 't is clear as in the greatest part of that book that there is some corruption in the copie I suppose from some decaies in the MS. from whence 't was printed 'T is possible there might be some Lacuna in the parchment which might take away part of the words in the midst of this which he that printed it was fain to repair by conjecture and therein might mistake And then this other form of words I shall only propose in stead of that which we now read in the printed book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so either blotted or eaten out that there remained nothing of them but thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this conjecture be not too wide then this Glossary will clearly afford the several notions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latitude viz. that it signifie two things among sacred authors first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pachymerius rendred it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one a person possessed with the Devil or that had some afflation and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought or consummate One thing onely more will be observable in this verse here to the Galatians that by comparing it with other parallel places ch 6. 15. 1 Cor. 7. 19. it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith consummate by charity is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping of the commandments of God in the other as indeed charity is the fulfilling the whole law of all the moral law together with the superstruction of Christ Agreeable to which is that of Marcus Eremita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every grace is given in baptisme but 't is perfected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one by performing of the commandements V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in the Canons of the ancient Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all expressions of Excommunication of the highest degree answerable to the shamatha among the Jewes see Note on 1 Cor. 16. d. and consequently here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would they were cut off is an expression of a menace or threatning of Excommunication an Apostolical denunciation that they that doe not mend this seditious schismatical humour shall be cut off or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be but a wish it is then because he discerned so much of the obstinacy of the evil humour that he thought this would not be likely to cure but exasperate it or because he saw his authority contemn'd among them As for that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierome and others seem to referre to in relation to the matter of these mens disturbance viz. that about Circumcision which they would impose upon all Christians Si putant sibi hoc prodesse non solùm circumcidantur sed etiam abscindantur 't is somewhat too light to be affixed to the words of the Apostle V. 20. Witchcraft Among the practices of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorceries are here justly reckoned see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15. And the grounds of that are clear not only by the founder of them Simon who was a Magician but also by Menander his successor who was such also see Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not inferiour to his master in magick but more vainly profuse in his portentous undertakings and assuming to himself to be sent for the saving or delivering of men from the invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them taught that no man could escape out of their power but he that was brought up â—n the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magical skill and by the
powers assist with fear and trembling the Cherubims hide their faces the Seraphims cry with trembling holy holy holy Lord c. And thus it may here have a very commodious sense so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to doe of his good pleasure which is a foundation of all humility But the notion of the phrase in other places of these books seems to imply something more not onely lowliness of mind but diligence and caution and solicitude and fear of displeasing as a qualification of obedience and so fearing the Lord with all the heart and soul Deut. 10. 12. consists in keeping his commandements c. such as will be required to render it acceptable to God Thus Ephes 6. 5. Servants obey your masters with fear and trembling that is a very great fear of offending terror or trembling lest they should doe any thing amiss So 2 Cor. 7. 15. upon S. Pauls orders of severity v. 9. either delivered by Titus or made known to him by S. Paul v. 14. and so he an officer of S. Pauls sent to see how they behaved themselves under it Titus tells him of the Corinthians obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how with fear and trembling ye received him that is entertained him and his message from Paul with all readiness of obedience all diligence and fear and zeal v. 11. to approve your selves unto him Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear signifies 1 Pet. 1. 17. with all diligence and care to approve themselves to God and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness and perfecting holiness and Heb. 12. 28. as the qualification of serving God acceptably is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear and that back'd with the consideration of Our God is a consuming fire And accordingly the worshippers of God the pious among the Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of reverence and fear their fear signifying their sollicitude and diligence to please God wherein their piety consisted And so 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready as servants are to be at every call to give answer to every one that asks you an account of the hope in you that is to confess Christ even in persecutions and dangers with meekness and fear as with all meekness to men so with all care to approve your selves to God And thus it is here set as the qualification of godly obedience As saith he you have alwaies obeyed so c. work out with fear and trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. without murmurings disputings which are the worst evidences of an untoward obedience and so most contrary to the sincere diligence and zeale to Gods service meant by the fear and trembling V. 13. Worketh in you both to will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worketh being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you on one side and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure on the other side must in reason so be interpreted as shall be most directly answerable to the exhortation given to them v. 12. of working out their own salvation with fear and trembling To which it will be consequent that as this which is done by God is done of his own free mercy without any merit of ours which may claim it from him and therefore requires not only our humility but our diligence and caution and solicitude and fear of displeasing so gracious a father who may if he be provoked by our unworthiness withdraw it from us so it is not to be conceived to be wrought by God in such an irresistible manner as that it shall be impossible for those in whom God thus works to contradict or resist his working For if it were so there could be no place for the exhortation to doe that which could not be otherwise to work out their own salvation c. To work then in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the willing and the acting or operating is the giving us that strength working in us those abilities whch are required to our willing or working as necessary to prepare and assist us to doe either So Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts and operations being all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him not which forceth or necessicateth us to doe so The Kings MS. here adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his power which as it agrees well with this sense so hath it a farther energie in it to encourage our diligence which is wont to be disheartned by the difficulty and impossibility of the task Be we never so weak and insufficient of our selves God hath all-sufficient strength and by that strength of his he worketh in us the willing and the doing and so if we be not wanting to our selves but work and work out our own salvation with all diligence we shall have no reason to complain of want of strength we are able to doe what he requires of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that strengthnethus V. 17. Offered upon the sacrifice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the pouring out of wine upon the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effusion of wine on the sacrifices saith Ammonius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius wine poured out on the sacrifice This wine being thus offered up to God is said to chear the heart of God Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood which is most fitly resembled by wine And the words that follow make the resemblance complete For the bringing in of men to the faith of Christ to the embracing and receiving the Gospel is elsewhere compared to a Sacrifice Rom. 12. 1. your bodies a living sacrifice and 15. 16. and offering of the Gentiles acceptable c. And a Sacrifice being first kill'd then dress'd and prepared by the Priests and Levites the former of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are made use of here the sacrifise and the service of their faith where their faith signifying their receiving of the Gospel the converting them is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of their faith and the farther labour bestowed upon them in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service and Paul's spending his life shedding his blood in the employment is the pouring out the wine on the sacrifice Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero 〈◊〉 〈◊〉 〈◊〉 〈◊〉
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
there are two exceptions also 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that c. 5. doth no way appear to signifie any more then bringing forth the children for that other part of breeding or bringing up may well be contained under ruling the houshold which there follows of which the children are a part and then there is no example that the word should signifie in that larger sense and consequently noreason that it should be so interpreted here 2 dly there is as little reason to apply the following words to the children if they that is if the children shall continue c. for beside that there is no other mention of the children precedent save what is in that Compound word and again if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood then that plural Neurer must have a Verb singular to joyn with it according to rules of Grammar and use of these Books and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these I say there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother when she is before presumed to have done her part in the breeding of them The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the womans bearing of the promised seed which was the means foretold for the bruising the serpents head andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin This is no now interpretation but so ancient as to be mentioned by Theophylact though not accepted by him and this perfectly agrees with every circumstance in the Context For thus it will connect with what went before the woman that is Eve v. 12. being deceived was in the transgression that is was first guilty of eating the forbidden fruit but rescued from the punishment by the promised seed that is by her child-bearing by the Messias which was to be born of a woman and so to redeem that nature which he assumed but this not absolutely but on condition of faith and charity and holiness and sobriety and continuing in all these and this advantage belonging not only to the first woman Eve but to all her posterity in respect of whom it is that the number is changed from the Singular to the Plural She as the representative of all women had the promise made to her Gen. 3. 15. but the condition must be performed by all others as well as her or else the benefit will not redound to them And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also being saved by this as by a means of all womens and mens redemption and salvation Ib. If they continue The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they abide hath had an account given of it already Note c. to which it may farther be added that this is but agreeable to the former discourse v. 9 11. In v. 9. it is in the plural that the women adorn themselves but v. 11. in the singular Let the woman learn in silence v. 12. But I suffer not a woman c. where it is certain that the women in one place are all one with the woman in the other places And so it is here also CHAP. III. 1. THis is a true saying if a man desire the office of a Bishop he desireth a note a good work Paraphrase 1. Now to proceed to other directions necessary for thee thou art to consider this great and weighty truth that the Episcopal office whensoever any man is a candidate or iuiter for it is an honourable though never so dangerous and burthensome a function see Jam. 3. 1. and consequently that thou must be very carefull in the choice of the person whom thou as Metropolitan of Ephesus admitrest to this dignity 2. A Bishop then must be blamelesse the note b husband of one wife vigilant sober note c of good behaviour given to hospitality apt to teach Paraphrase 2. And therefore these enquiries thou must make of any whom thou meanest to ordain and receive the testimony of the Church concerning him see note on Act. 6. b. And therein let these qualifications be observed 1. that he be a person not scandalous for any sin since his conversion 2. that he have not put away his wife so as is ordinary both among Jewes and heathens but forbidden by Christ except for fornication and married another 3. that he be sober and intent to his businesse 4. moderate in all his actions as that is opposed to distemper or giddinesse 5. of a grave composed behaviour humanity and modesty together 6. apt to entertain strangers 7. one that is able and ready to communicate to others the knowledge which himself hath 3. Not given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous Paraphrase 3. 8. A temperate person in opposition to excessive drinking 9. one that uses no violence 10. that uses no sordid course for gain 11. of a mild and peaceable disposition see note on 2 Cor. 10. a. 12. neither apt to be angry and quarrel nor 13. inslaved to the love of wealth 4. One that ruleth well his own house having his children in subjection with all gravity Paraphrase 4. 14. That by ruling his own family well and keeping his children in obedience to discipline and in all probity of manners shews that he is fit to be a Governour 5. For if a man know not how to rule his own house how shall he take care of the Church of God Paraphrase 5. For sure he that cannot rule so much a lesse province will be unfit to be made a Governour of the Church of God 6. Not a note d novice lest being lifted up with pride he fall into the condemnation of the devil Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity and so bring the same ruine upon him that fell upon the devil who was tempted in like manner by that glorious condition wherein he was created and for his pride was cast out of heaven into the torments of hell 2. Pet. 2. 4. 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil Paraphrase 7. To these qualifications must be farther added 16. that he be a person of a good reputation under no reproach for his former life among unbelievers for if he be there will be danger that he be contumeliously used by them and this the devill will make use of to insnare others to give them aversions to the doctrine of such a man who is under
〈◊〉 〈◊〉 〈◊〉 I gave or sent And that this must be so read appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained in all as the Lord commanded not them but me But then there is a third difficulty which can no way be salved but by making use of the observation which we are now upon For in stead of those words in Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed me the Hebrew reads in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Lord and the Septuagint agrees with a little change the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the Lord rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave or sent which belongs to laying down the price in the purchace of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I cast as if it referred to the casting it down in the Temple For salving of which it must first be observed that the thing to which this prophecie is applied in Matthew is the high priest's buying the potters field v. 7. with that money which Judas returned to them v. 3. casting it down in the Temple v. 5. which accordingly they take up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which is an evidence that the testimony applied to that matter must be interpreted of those High priests represented prophetically in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I gave or parted with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the potters field Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a mistake for somewhat else and that Mr. Meade hath very probably conjectured to be by an easie change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word of the Lord as the phrase is used Hest 1. 8 15. and often in that book and so that will be exactly rendred by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the Lord appointed And unlesse some such change be imagined there will be no sense in the Hebrew first because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any preposition before it is to be rendred the house not into the house of the Lord and secondly because the place belonging to the High-priest's buying the field hath nothing to doe with Judas's casting down the money in the Temple or house of the Lord which act of his was precedent to the High-priest's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking and giving that money for that purchase Thus again Act. 15. 17. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words as now we read them are somewhat distant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may possesse the remainder of Edom. And therefore both by the Septuagints translation and the citation in the Acts learned men have adventured to resolve that the Hebrew was then distant from what now we find in the Copies most probably thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the residue of men may seek the Lord and all this by light changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man or men the Singular number collective being oft put for the Plural So when Hos 14. 2. we find in the Hebrew copie which we now use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the calves of our lips but in the Greek translator and from thence Heb. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of our lips 't is possible and easy to conjecture that the antienter and true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit These examples according in this matter and many more discernible in the Old Testament by comparing the Hebrew as now we have it with the Greek make it not unreasonable to receive this account which hath here been given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on occasion of which these others have been here mention'd because omitted in their proper places But Mr. Pocock hath given me some reason to depart from these conjectures and adhering to the ordinary reading to take notice of another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most other places the word is used either with an Accusative case after it or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then constantly it signifies dominari but in this place of Isaiah and Jer. 3. 1. it is used in a peculiar different manner with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is Kimchi's observation as his sonne tells us that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in an ill sense and accordingly he interprets it in Jeremie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have lothed you and so Rabbi Tanchumi It signifies saith he to scorne or reject in the same sense as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus in the Arabick which is but a Dialect of the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely dominari and maritum esse but perturbari separari fastidire nauseare and in that sense is used in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is and with alla So Ebn Jannahius whom David Kimchi commonly followes and cites by the name of R. Jonah And so this is a fair account of this place The like also hath he given of that other last mentioned Heb. 13. 15. making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit to be there taken in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint use for an holocaust which being ordinarily of Bullocks the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calves may well be rendred by it Of this see Note on Heb. 13. e. CHAP. IX 1. THen verily the note a first covenant had also ordinances of divine service and a worldly sanctuary 2. For there was a Tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second veise the Tabernacle which is called the holiest of all 4. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the note b golden pot that had Manna and Aarons rod that budded and the tables of the covenant 5. And over it the cherubims of note c glory shadowing the note d mercy-seat of which we cannot now speak particularly 6. Now when
6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you
c. and chap. 40. 17. it is rendred bountifulnesse Thus in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. l. 2. c. 7. when any man relieves him that wants not that he himself may gain any thing by it but only that the other may Where the Anonymous Scholiast expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace that is gift and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may suffer no ill for this mercy to me but that you may be rewarded for your Charity where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clearly interpreted by almes or mercy So 2 Cor. 8. 1 4. 'tis clearly used for a gift or liberal beneficence to the poor Thus in this Epistle c. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold grace of God is God's liberality of divers kinds particularly the wealth that he hath given to men as to stewards to distribute to them that stand in need of it and at the beginning of the verse it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man as he hath received wealth or any other such gift of God So the grace of God so often mentioned is the mercy and gift of God as in the Benedictions The grace of our Lord Jesus Christ all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's love and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication after it So Joh. 1. 16 we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace mercy liberal effusion of goodnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of and in proportion to his great goodnesse and mercy and abundant charity to us mentioned before v. 14. and after v. 17 where the grace of Christ is set opposite to the strictnesse of the Law which hath nothing of mercy in it Agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an act of this mercy in God that is a gift is the use of it in this place where the husbands are commanded todistribute to their wives all things that they stand in need of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as copartners of the gift of life that is the wife and the husband are joined together in receiving from God that largesse of his whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies life it self as we know it was in the Creation God equally distributed this gift of life to them or as it notes the comforts and necessaries of life the wife as well as the husband hath right of inheritance from God to all the good things of this life as having equally dominion given to them both over the fish and fowle and beasts and hearbs and trees Gen. 1. 28. all which are given them for meat v. 29. V. 19. Spirits in prison For the explicating of this very obscure place the best rise will be that which S. Hierome on Isaiah hath suggested to us by looking on the words of God to Noah concerning the sins of the old world and his judgments designed against them Gen. 6. 3. where considering Noah as a prophet and preacher of repentance to the old world it will not be strange if the expression be prophetical and figurative The Hebrew hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ordinary English render My spirit shall not alwaies strive with man the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Spirit shall not abide in these men perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge or abide The English render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disceptavit judicio contendit to contend or goe to law but the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a sheath 1 Chron. 21. 27. and is used for a body Dan. 7. 15. my spirit in the midst of my body as being the sheath or receptacle of the soul and so the writers of the Talmud ordinarily use it and Tertullian De resurrect Caro vagina afflatûs Dei Flesh is the sheath of the breath of God no doubt referring to this place and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred shall not abide as a sword c. in a sheath For the removing all improbablenesse of thus reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctabit and taking it in the notion of abiding or continuing in flesh and not of striving as the Interlinear and our English render it and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed would require to be rendred I shall onely adde two things first That the antient Interpreters with one accord agree in the sense of abiding or inhabiting The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This evil generation shall not alwaies remain before me the Syriack and Arabick My spirit shall not dwell in man for ever the LXXII as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide and so the Latine non permanebit shall not abide This is a strong argument that they who when they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uniformly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by words of judging yet rendring this in so distant a manner did not read that word or in that sense but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Copies have it in a notion of abiding or being in another And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sheath of a sword once for a body of a men yet by these so distant notions of it we have reason to suppose that there was some original comprehensive notion of it belonging to more or else it could not have been applied in the Chronicles and in Daniel to these two so distant particulars A sheath and a body differ much the one from the other yet agree in this that as one is the repository or abiding-place of the sword into which it is put so the other is of the soul and from this agreement no doubt it is that they are expressed by the same word And then it would be very strange if that word thus common to them should not natively signifie that wherein they thus agree viz. abiding or being put in or kept in or confined to such a place or some such thing 'T is evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible which is but a volume of a narrow compasse discerne or conjecture as appears especially by the use of them in Arabick books which language is certainly but a dialect derived from the Hebrew And therefore it is not unreasonable on the grounds premised and those more then obscure indications in the Bible which we have of it that this should be the native meaning of the Verb though in other places of the Bible we doe not exactly
said Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt And accordingly if it be here rendred as in reason it must and by Analogie with the use of the word in other places it will be necessarie to adhere to the reading of the Kings MS. which the vulgar Latine also appears to have followed and Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will have no sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some indeed viz. those that waver though they are not yet faln off either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pity on them and out of compassion to such weaklings doe all that may tend to the settling or confirming them or else as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprove them after the manner of fraternal correption and admonition by that means timely to reduce them to perseverance and constancy before yet they fall off and make shipwreck of the faith whereas others that are already faln must be more nimbly handled even snatch'd out of the fire c. A PREMONITION Concerning the Interpretation OF THE APOCALYPSE HAving gone through all the other parts of the New Testament I came to this last of the Apocalypse as to a rock that many had miscarried and split upon with a full resolution not to venture on the expounding of one word in it but onely to perform one office to it common to the rest the review of the Translation But it pleased God otherwise to dispose of it for before I had read with that designe of translating only to the end of the first verse of the book these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must come to passe presently had such an impression on my mind offering themselves as a key to the whole prophecie in like manner as this generation shall not passe till all these things be fulfilled Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong that I could not resist the force of them but attempte presently a general survey of the whole Book to see whether those words might not probably be extended to all thy prophecies of it and have a literal truth in them viz. that the things foretold and represented in the ensuing visions were presently speedily to come to passe one after another after the writing of them But before I could prudently passe this judgment which was to be founded in understanding the subject-matter of all the Visions some other evidences I met with concurring with this and giving me abundant grounds of confidence of this one thing that although I should not be able to understand one period of all these Visions yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion and consequently that they that pretended to find in those Visions the predictions of events in these later ages and those so nicely defined as to belong to particular acts and persons in this and some other kingdomes a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ had much mistaken the drift of it The arguments that induced this conclusion were these First that this was again immediately inculcated v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the time is nigh and that rendred as a proof that these seven Churches to whom the prophecie was written were concerned to observe and consider the contents of it Blessed is he that reads and he that hears c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arethas that so hears as to practise for the time or season the point of time is near at hand Secondly that as here in the front so c. 22. 6. at the close or shutting up of all these Visions and of S. John's Epistle to the seven Churches which contained them 't is there again added that God hath sent his Angel to shew to his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that must be speedily or suddainly and immediatly upon the back of that are set the words of Christ the Author of this prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly not in the notion of his final coming to judgment which hath been the cause of a great deal of mistake see Note on Mat. 24. b. but of his coming to destroy his enemies the Jews c. and then Blessed is he that observes or keeps the prophecies of this book parallel to what had been said at the beginning c. 1. 3. Thridly that v. 10. the command is given to John not to seal the prophecies of the book which that it signifies that they were of present use to those times and therefore to be kept open and not to be laid up as things that posterity was only or principally concern'd in appears by that reason rendred of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the time in nigh the same which had here at the beginning been given as the reason that he that considered the prophecies was blessed in so doing This being thus far deduced out of such plain words so many times repeated the next thing that offered it self to me was to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches For by that somewhat might generally be collected of the matter of them What that designe was appeared soon very visibly also from plain words which had no figure in them viz. that they and all Christians of those times being by the terrors of the then pressing persecutions from the Jewes and by the subtle insinuations of the Gnosticks who taught it lawfull to disclaim and forswear Christ in time of persecution in danger of lose their constancy might be fortified by what they here find of the speedinesse of Gods revenge on his enemies and deliverance of believers that continued constant to him This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep c. for the time is nigh So in the proeme or salutation by John prefix'd to this Epistle of Christ which from v. 4. to v. 9. was the result of his observations upon the Visions and was not any part of the Visions themselves and so gives us his notion and interpretation of this matter we have these words v. 7. Behold he cometh with clouds c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or vengeance on sinners and in the first place on the Jewes that crucified him and deliverance for persevering believers see Note on Mat. 24. b. and the addition of the mention of clouds referring to Gods presence by Angels the ministers of his power whether in punishing or protecting this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coming in the Present agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time is
for a thousand years and after that the breaking out of the Turk and harassing the Eastern Churches briefly touch'd together with their destruction and the end of the world most rhetorically described from chap. 20 th to the 6 th verse of chap. 22. and from thence to the end of the Book a formal conclusion of the whole matter All which it somewhat proportionable to that which old Tobit prophetically spoke of the times that were to follow him c. 14. 5. which he divided into three distinct spaces First the re-building of the Temple which was now long past and this Book hath nothing to doe with that Secondly the consummations of the seasons of the age that is the destruction of the Jewish state which is the first main period here This is not so clearly set down in out ordinary English version as in the Greek it is for that reads not as the English doth untill the time of that age be fulfilled confining the continuance of the second Temple to the time of that age but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till the seasons of the age be fulfilled a phrase near of kin to those many which are used in the New Testament for the destruction of this people the latter days or seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. But in the Hebrew copie set out and rendred by Paulus Fagius which appears to be translated skilfully by some Jew out of the Original Chaldee there is a very considerable addition to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again they shall go into a long and captivity noting the greatnesse and duration of this beyond all the former That these words in that Hebrew copy are the true reading appears by the subsequent mention of a return which cannot be sense without this precedent mention of a captivity And that it belongs to that destruction of them by the Romans appears by another passage added also in that Hebrew copie and directly parallel to Mat. 24. 31. For as there after the destruction of Jerusalem v. 29. is mention of the Angels sent to gather the elect Jewes from the four windes parallel to the vision of the sealing Rev. 7. so it follows in Tobit but God holy and blessed shall remember them and gather them from the four corners of the world After which follows thirdly the state of Christianity the glorious building of Jerusalem and the house of God foretold by the prophets and that building set down c. 13. 16 17. with Sapphires Emrods precious stones pure gold Beryll Carbuncle stones of Ophir in the same manner as 't is described in these Visions c. 21. 18 19. and that to continue for ever or as the Hebrew reads for ever and ever and as a prime branch of that period the converting of the nations and burying their idols which is here the second main period v. 6 7. This parallel prediction in Tobit may be of some force to authorise the interpretation of these Visions in all which as there may be several particular passages either so obscure from the nature of prophetick style as not to be easily explicated or so copious and capable of more then one explication as to render it uncertain which should be preferr'd in which respect I hope and expect that much more light may be added to it by more strict survaies and comparing the expressions in this Book with the like phrases or passages in the Prophets of the Old Testament so for the general matter of these Visions I suppose upon pondering the whole there will be little doubt but these are the true lineament of it And it hath been matter of much satisfaction to me that what hath upon sincere desire of finding out the truth and making my addresses to God for his particular directions in this work of difficulty without any other light to go before me appeared to me to be the meaning of this prophecie hath for the main of it in the same manner represented it self to several persons of great prety and learning as since I have discerned none taking it from the other but all from the same light shining in the prophecie it self Among which number I now also find the most learned Hugo Grotius in those posthumous notes of his on the Apocalypse lately publish'd And this is all that seemed useful to be here premised concerning the interpretation of this Book THE note a REVELATION OF John note b the Divine THE title of this Book as it is ordinarily set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of John the Divine hath in it some seeming difference from the first words of the Book which were written by S. John himself Whereas that other as the rest of the titles of the Books of the New Testament was by the Church of the first ages affix'd unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Jesus Christ And this difference is to be reconciled not by making one of them to refer to the person that received the other to him that gave the Revelation for as John received it from Christ so Christ also received it from his Father and therefore 't is here added v. 1. which God gave him but it must be by distinguishing of the time and manner of these revealings God formerly revealed these future events to Christ the Son of man as the Mediatour by him now designed to conveigh all knowledge and grave to us and this he did when Christ entred on his Prophetick office long before the time here specified from whence it was that Christ whilst on earth forethold in the parable of the King and the Husbandmen Luk 20. 16. and Mat. 24. and sparsim at other times many of the particulars represented in this prophecie especially that of the destruction of the unbelieving Jews And in this respect this whole Book is entituled the Revelation of Jesus Christ that is that prophecie which Jessus Christ received from his Father as the vision of Isaiah c. is the Prophecie which Isaiah received from God or that God gave to Isaiah But then as Christ thought fit to give a representation of this to his beloved disciple John and so John received it as a prophecie to deliver to others so 't is fitly styled here in the titile the Revelation of John who received it in visions or extasie v. 10. by the Angel from Christ as Christ received it from his Father For this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation a word ordinarily used in Daniel to signifie any knowlege extraordinarily communicated any by God Thus is the word used 2 Cor. 12. 1. where he puts together visions and revelations of the Lord and perhaps expresses it v. 2. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man in Christ as here ver 10. by being in the Spirit snatch'd into the third Heaven so again ver 7. abundance of Revelations So. Gal. 2 2. I went up by Revelation
that is by impulsion of the Spirit of God and Ephes 3. 3. by Revelation that is by Christ's speaking to him from heaven and other the like vision which it appears he had 2 Cor. 12. 7. God made known to me the mystery In other places the word is used in a greater latitude for and exposition or interpritation of any sacred figure c. however come by though not by immediate inspiration from God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews expounding of difficulties see Note on 1 Cor. 14 b. and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries and rescuing the faithful But here it is according to strict idiome to more then vision or prophecie and so the title of Enochs book citied Jude 15. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revelation of Enoch but in S. Jude's style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophecy of Enoch And if in this notion of the word which is peculiarly that which here and c. 1. 1. belongs to it M r brightman intituled his comment on this book Apocalypsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rlevelation of the Revelation as it seems he did by applying the words of Scripture The Lord hath spoken who can but prophesie to his own performances in that Comment adding that God not onely speke of old by dreams and visions but daily now whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word and that when God doth thus communicate with any he understandeth a necessary imposed on him to makee it known to others and that the danger is not shâ—wn to him for his own private sake I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Reader For though by the help and grace of God sought onely by prayer and by the use of means instrumental to that end subordinate to that grace such are comparing Scripture with Scripture and Prophetick expressions with the Prophetick style and Symbols with Symbols and the observation of the use of words and phrases in the sacred dialect it be possible to attain to the expounding or revealing some secret senses of Scriptures which without the uses of these means will not be attainable yet may not the interpretations of any meer man which hath not the gift if prophecie pretend to be the word of God And whosoever shall professe thus to reveal the Revelation by God speaking to him and doth not evidence his calling and mission prophetick especially if he pretend to have learn'd from the Revelation things so distant from what there we read as are Germany and France and Britanny of this last Century from the Churches of Sardis Philadelphia and Laodicâ—a in Asia then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet And this is done by Master Brightman in expresse words saying that he had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world as if what was said to be sudden near 1000 years since were sufficiently fulfilled by being near at hand fourty four years ago that the Churches of Britian Germany and France were most favourably admonished of this tempest by Epistles written to them by name that he by divine impulsion or direction or what else divinitus can signifie found these very Epistles which signifie this thing and from the inscriptions of them understood to whom they were sent and durst not but dispatch them to them left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly And that those Epistles do not foretell this by any doubtful conjecture but teach in clear words what he thus thinks fit to affix on them The least that can be said of this is that 't is the adding to the prophecies of thus book c. 22. 18. the odtruding his own fancies for Divine revelations And if the â—ad calamities which have befaln this British Church since the writing of this New Apocalypse of his be conceived to conclude 〈◊〉 a true Prophet in his presaging against the Angel of that Church it will be as reasonable to ascribe divinity to the heathen Auguries and Oracles also as oft as any part of the event followed any one of them whereas indeed of any contingent future event there being only two things possible either that it will or that it will not come to passe and prescutions and schisms and commotions and seditions and changes of Government being so frequent that whatsoever Church or Kingdome hath long withstood such onsets may at last by some advantage industriously sought and maliciously laid hold on not improbably sink and fall under them whatsoever is or can bee foretold in this kind with any common prudence will not be improbable to fall out in some part within fourty of fifty space Nay whatever 't is some advantage it will have toward the completion by having been foretold As when by the flying of the birds so casual unsignificant a thing as that the Roman Augurs promised the souldiers a victory on that side the courage thus infused into them by believing that prediction did oft contribute very much to the obtaining the victory the same may in some measure be said in this particular But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book That the people are they that must pull dowm Antichrist whilst Kings espouse his cause then which nothing can be more effectual and direct toward the raising and somenting of commotions to which the prosperity of them is as probably consequent as victory to the number and courage of an Army and so though the prescience of God which is not his decree and the predictions of true Prophets which are but rayes of that prescience have no proper immediate influence on the effect noting of causality in them yet these vain delusions of those false Prophets may have had much of improperly so called yet real efficiency and if so designed by them of guilt in them All which proves the wickednesse and dangerousnesse of such designes but gives no Authority to the interpretations Having said thus much in general of Master Brightman's Apocalypse I shall not think it amisse to give the Reader some view or taste of his way of interpreting and the grounds where with he contents himself And it shall be by mentioning his explications of the prophecies of the seven Churches which are it themselves the most clear and intelligible of any part of the whole book as belonging peculiarly and by name to the chief Episopal Sees of Asia sufficiently known to all and in respect of the matter and expressions used in them more perspicuous then almost any part of the prophecies of Isaiah but
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
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
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
are here named distinctly in the following verses first the power of working signs ver 14. secondly of giving breath to the image of the beast ver 15. For that is the denotation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two and very ordinary in other places It was given to him that is Power was given to him or he had power see Luk. 1. Note p. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs doth acknowledgedly denote miracles and so it is specified ver 13. He dth great signs so that he makes fire come down from heaven c. and so that is the first horn of this second beast the Magicians and Sorcerers power of working some prodigies like unto those that Christ the lamb himself and in his Apostles afterwards had wrought resembling them but not truly such false deceitfull miracles And for the power of giving breath to the image of the beast that is express'd in the next words to be the enabling the image of the beast to speak which clearly denotes the receiving responses from the Devil or the Devils giving of Oracles foretelling things to come which is another imitation of what the Lamb or Christ had done who left the power of prophecie in his Church after his Ascension as he saith of the Paraclete he shall shew you things to come and as S. Paul saith Ephes 4. 11. that for the founding and confirming a Church Christ gave some Apostles some Prophets c. V. 13. Maketh fire come down The first of these horns or powers being shew'd to be the power of miracles wrought by the Magicians through the power of the Devil contains under it all the deceitfull wonders wrought by Sorcerers in those times and the strangest of all these that were by any of them pretended to was this of making fire descend from heaven in imitation of Elias as Jannes and Jambres did by their magick some miracles after Moses And this is particularly related by Philostratus of Apollonius Tyaneus l. 5. c. 5. that he called down fire from heaven And this is a signal evidence that these Sorcerers were this second beast V. 14. Make an image to the beast The designe of these Sorcerers to advance Heathenisme by that means and to oppose Christianity and the successfulnesse of their attempt so far as to incense the Emperors against the Christians and to engage them to favour and encourage Heathenisme or Idolatry is sufficiently known in story and appears by that book of Hierocles to which we have Eusebius's answer though the book it self be not extant wherein he compares Christ and Apollonius the Evangelists the writers of Christs story and Philostratus the writer of Apollonius's life and preferres Apollonius and Philostratus very much before the other And this is the meaning of ver 12. he did all the power of the first beast before him that is he confirmed men in the belief and practice of all the heathen worship which was then a-foot and as it follows makes all the inhabitants of the land that is the generality of the Roman Empire to worship the first beast whose wound had been cured that is to continue those heathen worships of Jupiter Capitolinus and the like which seemed to have been shaken by the burning but were setled again by the re-edifying of the capitol And not only so but as here 't is added he saith to the inhabitants of the land that is commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an image to the beast which hath the stroke of the sword and lived That that beast which hath the stroke of the sword and yet lived is the beast v. 1. one of whose heads was wounded to death and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal wound all one here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stroke of the sword was cured is manifest and that hath been cleared to denote the heathen worship as it then stood at Rome the prime part of which was the worship of Jupiter Capitolinus The only difficulty then is what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of this beast And first it may signifie the inventing and introducing of some other heathen worships or temples besides those yet agreeable and like unto those which they had already And to that sense may be applied what we read of Domitian his adding of new Deities and erecting Flavia templa Flavios Sacerdotes of which saith Martial l. 8. Epigr. 80. Sic nova dum condis renovas Auguste priora Debentur que sunt quaeque fuere tibi Whilst he built new temples and re-edified the former both were to be acknowledged due to him what now are and where were before But there is one objection against this interpretation viz. that as this second beast Sorcery or the Magicians is said at the beginning of the verse to deceive those that dwell on the land so this beast saith to the inhabitants of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should make the image And there is no reason to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the land should denote Domitian the Emperor What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have oft explained not the earth but the land that is the whole region or dominion and that to be defined by the Context While the discourse was about the Jewes there it signified constantly Judaea and the rest of the Tetrarchies all Palaestine and now in this chapter see Note b. the discourse is about the Romans it must by analogie signifie the whole Roman Empire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world which sometimes signifies Palaestine elsewhere signifies the Roman Empire see Note on Mat. 24. e. And consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants on the land will signifie ver 7 and here the Princes and people of the other regions within the compass of the Roman Dominion and then most probably the meaning of the verse will be that by the deceits of these Magicians Apollonius c. who as Philostratus makes it evident went about all the regions and did their wonders and drew men after them the people of all those countries were perswaded to admit the like worships and build the like Temples to those in the Capitol at Rome which may be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder after the beast see Note b. that is to receive universally the worship of Jupiter and to build Temples to him As for the conceit that Achilles's ghost which Apollonius in Philostratus is said to have raised should be the image of the beast here or that the image of Apollonius himself which his scholars appointed to be worshipped should be it there are many inconveniences which lie against either of those interpretations This which we have set down is the most simple and agreeable to the Context V. 15. Life That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies breath not life is sufficiently known and consequently to give breath must be to
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâ—a that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by
rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of almighty God Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel his threats against his enemies and those now to be executed on the heathen whom he shall now subdue by his power because they will not be converted in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any 16. And he hath note b on his vesture and on his thigh a name written King of Kings and Lord of lords Paraphrase 16. And by this means he will shew himself what really he is too strong for any power on earth to resist or stand our against 17. And I saw an Angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together to the supper of the great God Paraphrase 17. And methought I saw an Angel standing in the sun noting the clearness of the vision now delivered and he called to all the birds of prey Goths and Vandals c. that they should come as to a feast to this judgment of God upon these Idolaters noting the great slaughter which was now foretold to which Vultures doe betake themselves our of a natural sagacity as Job saith of the Eagle Where the slain are there is he 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beasts and the Kings of the earth and their armies gathered together to make warrre against him that sat on the horse and against his army Paraphrase 19. And the Idol-worship set up at Rome and under her dominion set it self to persecute Christianity 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake burning with brimstone Paraphrase 20. And the Roman Idolatry and the Magick and Auguries and the divinations of the heathen Priests that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry were to be like Sodom and Gomorrha utterly extirpated see ch 13. 11. and note g. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh Paraphrase 21. And the rest that is all the seâ—â—et Idolaters were swept away in the same destruction also for thinking that these armies against Rome would be favourable to any more then to the Orthodox pure Christians they then thought it a fit time to discover themselves but strangely miscarried in it the Christians that fled to the Basilica or Temple being the only persons that found deliverance see note on ch 17. c. and so all their Idol-worship was destroyed which is the summe of this Chapter Annotations on Chap. XIX V. 8. Righteousnesse of the Saints Some difficulty there is in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the righteousness of the saints For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not thus used in these books see Note on Rom. 8. b. but for the Ordinances of the Mosaical law And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the very word which is used to denote the Sanctuary Heb. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the sanctuary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sanctuary ch 9. 2. and elswhere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Neuter as well as the Masculine gender and by consequence capable of being accommodated to this sense it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the ordinances of the sanctuary the Levitical laws or customes among which this was one that the Priest when he went into the Sanctuary should wear that vesture of fine linen pure and white Thus Levit. 16. 't is appointed Thus shall Aaron come into the holy place v. 3. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired these are holy garments c. that is the garments which he is to use when he goes into the Sanctuary which being appointed him by this law of God to Moses may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of the holies And if it be so then it will most fitly be applied to this Spouse of Christ the Christian Church to which Christ was ready so solemnly to be married ver 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers that it should now be clothed after the manner of the Priest when he went into the Sanctuary to note the great liberty and immunities and privileges now bestow'd on the Church by the Emperour This we have formerly seen express'd by our being Kings and Priests unto God chap. 1. Note c. Priests in respect of liberty of assemblies and executing the office of Bishops c. in the Church Which being so eminently bestow'd on the Church by Constantine above all that ever had been in the Church before may here in like manner be most fitly express'd by being clothed in the holy garments which denoted the Priests going into the Sanctuary V. 16. On his vesture and on his thigh The mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vesture and thigh are here put together to denote the robe Imperial by the former and the sword which is girded on the thigh by the latter as ensignes of supreme power and authority especially when on them both on the Robe and the hilt of the sword as the ensigne of that office is written that most honourable title KING OF KINGS AND LORD OF LORDS thereby noting him to be superiour to all power and force in the world triumphantly victorious over all CHAP. XX. 1. AND I saw an Angel come down from heaven having the key of the bottomelesse pit and a great chain in his hand Paraphrase 1. And I saw another representation by which I discerned what should succeed the conversion of heathen Rome to Christianity viz. a tranquillity and flourishing estate of Christianity for some time though not for ever And first methought I saw an angel coming from heaven a token of very good news at this time and elsewhere as sometimes of judgments from God with the key of hell and a great chain in his hand to signifie what follows v. 2. that Satan should now be shut up and chained 2. And he laid hold
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
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
commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is merciful or kind to those of their family Thus when Hesychius mentions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as hath been said the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek termination which signifies bountiful or merciful he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making these three words to have the same signification and so doth the Targum render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes that is good And so in this place the Master is said to be good because he gave to him that had been in the vineyard but an hour as much as was the wages of the whole day This though it were not matter of injury to them that had labour'd all day because they had the full hire for which they had contracted is yet matter of murmuring there v. 11. and indeed hath somewhat of difficulty in it how to reconcile it with Gods rewarding every man according to his works or actions which is everywhere said of God and his giving a more liberal harvest to him that soweth plentifully then to any that soweth lesse plentifully 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jewes and therefore if any part of it were here unmention'd by Christ and briefly referr'd to by him the sure way will be to supply it by the Authors among them by whom 't is fully set down Now this is done by Gemara Hierosol Cod. Berachoth Of a King and labourers hired by him and one of them paid for a little time the whole dayes hire whereupon the rest of them grieve and murmure and say We have laboured all day and this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hath not laboured above two houres of the day and say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath received his hire in peace that is the full hire of a day for that small time To these the Kings answer there is He in that two houres hath laboured as much as you have done all the day Here it is evident the account of the businesse is laid upon the superabundant diligence and earnestnesse of those that came late in which God though not tyed by contract as with the other but only by promise of giving them what shall be mee◠v. 47. that is dealing equitably with them thinks fit to reward through his mercifull interpretation and acceptance of it as richly as the whole dayes labour of the others And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord v. 15. and not upon their superabundant diligence for the time that they were in the Vineyard yet is this other reason to be supposed here also being not by this excluded any more then Gods rewarding according to works is excluded by his being merciful when indeed David makes a close connexion between them Ps 62. 12. Thou Lord art merciful for thou rewardest every man according to his workes and 't is possible it might also be mentioned by Christ though for brevity it be not here set down And indeed this form of answer here used by Christ and set down by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repell and poze the disputer Is it not lawful c. Is thy eye evil c. is very fit to have been prooemial to this other of the equitablenesse of the payment in like manner as Rom. 9. 20 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear that in Christs application of the Parable to his designed businesse this is more then intimated For the whole parable being briefly applied in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the first shall be the last and the last the first the reason is distinctly annexed For or because many are the called but few the chosen Many of the called that is those that were hired and admitted into the vineyard are not the chosen that is are not thought fit to be rewarded at all by Christ which à majori concludes that some that came in later deserved as well as they that were first called in in the morning which cannot be but as saith S. Paul of himself by their labouring more abundantly for the time then they had done which were longer there V. 16. Called What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here and how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth examining at large now once for all which therefore I shall set about The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament are proportionable one to the other and will mutually help to the understanding one the other If we look on them in the Apocrypha as we meet with them both in one place of the third book of the Maccabees it will prove a useful rise There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies guests invited to a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer and invocati in Plautus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office of inviting and entertaining them and Judith 12. 11. a banquet or invitation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that was to invite and entertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitator in the Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Noted In the Greek translation of the Canonical books of the Old Testament the word hath another notion as when those that were pitch'd on as special men by Adonijah to be of his party are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 1. 49. and v. 41. the called of Adonijah not because they had been invited by him to a feast but such as were call'd by his name that is such as adhered to him For so they that Absalom had pick'd out in the same manner to be his confidents are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred call'd men 2 Sam. 15. 11. So that hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are pitch'd on either to receive speciall favours or over and above to be employed in special trusts and the latter the special meaning of the word So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers where probably it must signifie special pick'd Artificers Besides this notation of the Greek from the Hebrew for calling there is another for celebrare to celebrate and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie celebrem as well as vocatum and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious famous sometimes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called
when it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous Thus in the book of Exodus c. 12. 16. and in Levit. often we find this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd holy where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet we have no more reason to reprehend the Greek for either soloecisme or mistranslation then in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sure mercies which yet is transcribed by S. Luke who was skilful enough in that language Acts 13. 34. The Greek I conceive is to have a sense assigned fit and proper for both the words and intention of the original and it will be this that such a day the seventh or the like shall be the called or the solemn holy holy signifying one set apart to a separate use the service and worship of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solemn or called a special celebrity a known day favoured by God with that privilege above others and both together a solemn holy or a holy solemnity not I conceive as our ordinary English reads and the sense though not the words beares well enough an holy convocation as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred peculiarly to the calling or assembling the people together but as it notes a special honouring and picking out of a day and preferring it before others A solemn separate festival day So saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the best and principal day and is the same that an holy day And just agreeable to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for called or renouned or picked out set apart in some speciall degree allowed some privilege which others were not vouchsafed is the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint either as applied to a day Numb 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as to persons Numb 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the renouned of the congregation as in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the Hebrew hath from the same root that before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and is Numb 26. 9. rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senatours of the councel or Patres conscripti as it were Thus farre will the Old Testament lead us into the sense of this word and by the concent which is between the Translators of that and the Writers of the New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actively taken as it must be when 't is applied to God signifies that peculiarity of favour now vouchsafed unto both Jews and Gentiles but first to the Jews to whom Christ first came and the Gospel was first preached which had not before been allowed to any a state of favour vouchsafed by Gods special providence and grace particularly that of having the way to heaven laid open to them in the preaching of the Gospel So Rom. 9. 11. Gods calling is set to signifie his peculiar favour contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing any thing on intuition of merit and Rom. 11. 29. it signifies Gods favour in allowing the meanes of salvation and place of repentance unto the Jews and is joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts or graces of God particularly that of special promise to them that is to their fathers that they should not utterly be destroyed of which two favours of God to that people for their fathers sakes 1. that they should not utterly be destroyed 2. that the way to heaven the knowledge of Christ should not utterly be obstructed to them but that there should still be a possibility of returning it is there affirmed that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely immutable and irreversible So 1 Cor. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that invitation unto Christ which as it follows there brought in those especially which were of the poorest spirits not that others were not call'd but that they did not ordinarily accept of the invitation So Ephes 1. 18. and 4. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope of his calling is that Hope that results from the mercy of God in revealing his Son to them or possibly in a Passive sense the Hope that was consequent to their belonging or retaining unto Christ being Christians and so when c. 4. 1. they are exhorted to walk worthy of that calling that service into which they were entred So Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward or crown of the supernal calling of God supposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or calling to be some service of ours to which the reward given by God the Judge is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reward of the calling So ◠Thess 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that great honour of retaining to Christ being his followers and that 't is there looked on as a special dignity appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be rendred not vouchsafing or counting worthy but making worthy for that is pertinent to dignities and privileges already enjoyed by any So 2 Tim. 1. 9. the holy calling is that honourable condition of being Christians through the free mercy of God in revealing his Son to us not upon the intuition of any merit of ours but by his own free undeserved grace call'd his purpose and grace in the middle of the verse So Heb. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly calling is the retaining to Christ which is mentioned as a high mercy of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers and lastly 2 Pet. 1. 10. where we are exhorted to make our calling and election firme the calling is again those mercies of Gods in making us Christians and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election either again the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the called and the elect are the same Revel 17. 14. both expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleivers or faithful which follow because that of having Christ revealed to them this favour vouchsafed to them was an act of Gods free choice without any kind of merit on mans part and so the word appears to be taken Ephes 1. by comparing v. 4. with v. 9. or else the purpose and mercy of Gods of rewarding beleivers eternally And these are made firm when that sanctifying use is made of them when men live proportionably to their talent given God threatning otherwise to remove and withdraw those mercies By proportion with this signification of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling we must render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath received this mercy and honour of reteining to Christ in any higher or lower quality Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 1. and 1 Cor. 1. 1 one that hath received this special singular honour and mercy of Christ to be an Apostle call'd from heaven to that office and v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians though not Apostles and v. 7. and 1
these Greek is often by them according as it was the usuall dialect or manner of speaking among them taken for the other This might be observed in other writings of translators which have turn'd books out of their owne native language into a language which they have learn'd by study As when a Grecian rendred the Novels out of Greek into Latine meeting with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erred from the right opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifying gloria as well as opinio he renders it à vera aberrarunt gloria So the Translator of Irenaeus who in a discourse how all things were created by God himself and not by the Angels hath these words Ea omnia non per Angelos neque per virtutes aliquas ablatas ab ejus sententia All these were created not by Angels nor by any virtues pulled off from his sentence where the Greek being questionless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have been rendred ab ejus gloria from his glory according to the opinion of those who supposing the Angels to be made of beams and rayes of Gods glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught that the world was created by them Something of this kind might be observed among the Greek authors themselves as when the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a maid and the apple of the eye the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying onely the latter of these is yet used sometimes for a maid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence perhaps it is that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger and generally the disposition of the mind whatever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports one of these signifying choler or anger is taken sometimes for the other as when in Zenobius we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find that rendered by the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make little doubt but the place in Zenobius is corrupt and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then that being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be so too Thus hath Phavorinus observed of Pindar that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things reward in a good sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment in a bad from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment often for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution in a good sense In the Septuagint's or whosever did it the Greek translation of the Old Testament there are infinite examples of this kind I must not goe about to throw them in here They would make up a volume onely one I shall mention as being a pitch above any which we have yet observed or which is ordinary in the other examples It is this that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both burthen and honour they do not only render that word by one of these when it signifies the other but moreover there being another Hebrew word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a burthen that is denotes one part of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not the other yet those Translators have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes by that other signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isa 14. 25. where they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and Exod. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where yet the sense requires burthen in both places Examples of the main observation in the New Testament we shall meet with many and observe them briefly as they come That which is here before us and occasion'd all this preparative discourse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying light in Greek and nothing else but is here used for fire most clearly upon this ground and no other because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies light and the sun the fountain of light from whence it is that the Greeks call the Sun or Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie light fire or flaming fire from whence perhaps is the Latine uro to burn and so in vulgar use both fire and light and here upon one of these is taken and used for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the sense require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 56. Agreed not together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here belongs not to the agreement or disagreement of their testimonies but to the weight of them or sufficiency to the matter in hand of putting him to death either in respect to the number of the witnesses but especially of the crimes charged on him The testimonies that were look'd for were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 35. such as would be sufficient to put him to death and that must not be but under two or three witnesses and for a crime which is by law capital Now though there were many knights of the post brought in to witnesse against him v. 56. yet 't is probable that their witnesses were of severall matters not two or more of them to one matter and so 't is there said that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient in the first sense in respect of the number of the witnesses Afterward v. 57. the witnesses agree more then one in the same testimony and though it be not in Matthew and Mark set downe in the same words exactly yet the difference is not reall but verball betweene them as in many other narrations and each of them affirm that the witnesses said the same thing In that verse therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that the testimonies were not of any capitall crime or of such importance as that allowing them to be true a man should be put to death for them And therefore it is that the chief Priest was fain to examine him and at last adjured him which I formerly observed the force of Note on Mat. 26. h. that out of his own mouth he might draw somewhat to condemn him For so the fashion of adjuring was designed Num. 5. 13. when an accusation is not sufficiently proved and there is no witnesse against him And when by Christs answer he concludes that he had spoken blasphemy then he rises up and saith What need have we of any farther witnesses ver 63. and Mat. 26. 65. V. 61. The Blessed The Jewes when they name God generally adde blessed for ever and thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here the title of God the father see Note on Rom. 9. d. V. 72. Thought thereon Many conjectures there are about the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that it might be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking on it or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that to be rendred he proceeded or added to weep that is he wept as 〈◊〉 〈◊〉