subsequent to many relations to which Mark makes it antecedent So the cure of Peters mother-in-law is by Mark set before that of the Leper and by Matthew after so the casting the broakers out of the Temple is set down by Matthew c. 21. 12. before the cursing of the figtree v. 19. whereas S. Mark c. 11. 13. sets down the story of the figtree and the casting out of the broakers after v. 15. And perhaps other examples of the like may be found by those which shall more diligently compare them But all these and if there were many more nothing derogating from the fidelity of the writers who undertaking to make some relations of what was done by Christ do no where undertake or oblige themselves to observe the order wherein every thing succeeded that being generally extrinsecall and of no importance to the relations V. 7. Torment me not That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations is taken for coercing or imprisoning hath been said Note on Mat. 8. e. and so Mat. 18. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies jaylers And so here when the Devill desires and adjures Christ that he should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies sending him to his prison to his chaines Jude 6. and 2 Pet. 2. 4. for so in S. Lukes relation of it Lu. 8. 31. they besought him that he would not command them to goe out into the deep that is that he would not send them to hell see Note on Lu. 8. d. their place of punishment and restraint where they were in stead of going up and down Job 1. 7. to be kept close and tormented also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter 2 Pet. 2. 4. kept in custody to be punished And accordingly S. Matthew reades Art thou come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 8. 28. to send us to prison before the time of our going thither signifying this to be a more tolerable state that now they were in lesse of restraint and misery then when time should come they were to expect V. 22. One of the Rulers of the Synagogue What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 8. 41. the chiefe or ruler of the Synagogue will the better appear if we first consider what here we finde that there were more then one of them and therefore Jairus is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of these chiefe or rulers and that not onely in divers but in the same Synagogue Act. 13. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the lesser consistory or that of any particular city as that is opposite to the great Sanhedrim at Jerusalem the judgment of twenty three who were now able to punish offences not capital to scourge c. which is therefore called scourging in their synagogues And although among the Rulers thereof there was generally one chiefe in learning and proportionably in authority who both here in the Gospel and in the life of Alexander Severus and in the Constitutions of the Emperours is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or princeps synagogae the head or cheife who imposed hands on all those which were elected or admitted into the consistory yet because the rest had power of Judicature there with and under him therefore not onely he but the rest also are all contained under this common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers of the Synagogue both here and Acts 13. 15. A difference there is between the rulers of the Synagogues and those that are called the rulers of the people but no more then this The former are those in particular cities but the latter those of the Sanhedrim in Jerusalem Both of them are in other places called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers as Mat. 9. 18 23. Lu. 18. 18. speaking of those in particular cities and in other places when the Context belongs to Jerusalem as Lu. 23. 13 35. Joh. 7. 26 48. 't is clear that the rulers called so simply must be those of the great Sanhedrim For the former of these it is to be observed what Maimonides tells us that there were two kinds of meetings in particular cities among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus congregationum the houses of assemblies where they did meet to pray and hear the Law every Sabbath as they did at the Templâ—â—â— Jerusalem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of informaâ—◠〈◊〉 exposition of the law These were either more private where any Doctor entertained Scholars such was the School of Tyrannus Act. 19. 8. And of this sort 't is said there were above 400. in Jerusalem and many in Israel in all places Or else more publick where their consistories sat to resolve differences of the Law in particular cities As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Sanhedrim which was in Jerusalem that is known to consist of 72. and was made up of chief Priests Elders of the people and Scribes 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe priests perhaps the heads of the 24. Courses 1 Chron. 24. see Note on Acts 4. 2. 2 ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The elders or heads of the families chiefe men among their tribes who were farther chosen and by imposition of hands received into the Sanhedrim and so made Judges there and these are called the Elders of the people Mat. 21. 23. 26. 3 47. and of Israel Acts 4. 8. Then thirdly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes those were they that had been taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7. 15. the bookes or writings of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 15. the holy writings or Scriptures and instructed in the meaning of them those that had been sonnes of the Prophets that is brought up in their schooles but having not obtained the Spirit or mission of Prophets at Gods hands were sometimes thought fit to be chosen into the Sanhedrim These I say are called Scribes and wisemen and accordingly the Jewes have an ancient saying that After the age of the Prophets that is when the Spirit of prophecy was no more given succeed the age of the Scribes Though of these some did only keep schoole and teach the Law and then are styled simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes whereas the others that were taken into the great Sanhedrim are called Scribes of the people Mat. 2. 4. and so Jud. 5 10. where the Hebrew hath the Governours the Chaldee Paraphrase hath the Scribes of Israel By this appears the difference of these words so frequent in the Gospels Rulers and Rulers of the people and of the Synagogue Elders and Scribes and Scribes of Israel and of the people which being here put together all in this place may be usefull for the illustrating many places of Scripture V. 29. Fountain The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things properly a fountain or spring of water and Metaphorically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day Is 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime or first Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third prime Sabbath that is the great â—ay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored or reverenced By all this appears that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be according to Analogy by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words the second tithing V. 12. Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack read ubi conspiciebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratories or praying houses of God Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus in his own life the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Jerusalem that one city but the Bishops of all Judaea now met in Councell at Jerusalem v. 4 6 22 23. which joyned in making that deâ—ree ch 16. 4. and so ch 21. 18. when Paul again went up to Jerusalem and address'd himself to James the Bishop there it is added as in Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Elders were there An image or representation of which Councel we have Rev. 4. 4. 11. 16. One sitting upon the throne The Bishop of Jerusalem as Metropolitan sitting in the midst and four and twenty Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about in fashion of a crown or semicircle sitting on thrones on each side of him in white garments and golden crownes or mitres the characters of Episcopal Dignity and seven lamps of fire the Emblems of seven Deacons ver 5. waiting on them And as the Bishops of Judaea being at Jerusalem are thus fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders not of the Church of Jerusalem but either simply Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or in Jerusalem noting only the place where they met in Councel not of which they were Elders or Governours So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra Iconium and Antioch that having confirmed the Churches they ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Church by Church that is a Bishop in every Church one Governour in Lystra another in Iconium another in Antioch And so c. 20. 17. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church of Asia are the same that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock v. 28. set over them by the holy Ghost to wit the Bishops of all Asia who saith Irenaeus were called together ab Epheso reliquis proximis civitatibus from Ephesus and the rest of the cities neer l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the Acts uses to call Bishops Elders So Tit. 1. 5. when Titus is said to be left in Crete to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders city by city there is little doubt but as Titus was Metropolitan of that Iland in which there were said to be an hundred cities and Gortyna the Metropolis so the Elders in those severall cities were a Bishop in each and so they are distinctly called ver 7. and the same directions given for the ordaining of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to Timothy are given for the Bishops and Deacons 1 Tim. 3. And the Greek Scholiasts say distinctly on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the Bishops Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle left Titus to constitute Bishops having first made him Bishop and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had Commission to ordain Bishops under him and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was intrusted with the judging and ordaining of so many that is an hundred Bishops So 1 Tim. 4. 14. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were vouchsafed the favour to be Apostles saith Theodoret who with S. Paul 2 Tim. 1. 6. consâ—crated him Thus S t Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter the Elder 1 Pet. 5. 1. and S t John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder John 2 Joh. 1. and 3 Joh. 1. And accordingly saith St Chrysostome on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Eldership he means not those that were in his daies called Presbyters but Bishops for Presbyters did not ordain Bishops and so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbytery that is Bishops and so Ignatius calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the Church And Theodoret renders the reason of the appellation for so saith he the holy scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd the chief men of Israel the Senate or Eldership So 1 Pet. 5. 1. and 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders among you are no doubt the Bishops in all the dispersions of the Converted Jewes of whom it is there said that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 2. doe the part of the Pastor and Bishop Some other places there are where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signifie a lower order if any such there were in those times but yet it is not certain that they doe so Such is that 1 Tim. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebuke not an Elder and ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive not an accusation against an Elder where 't is the opinion of Epiphanius that Bishop Timothy's power over the Presbyters is spoken of But when it is remembred that Timothy was not only a Bishop but of a Metropoliticall See the chief of all Asia and so a Metropolitan and he appointed by Paul to ordain Bishops there whose qualifications are therefore set down and those of Deacons but no mention of a middle order there is no doubt but those Bishops of inferior Sees ordained by him were also accusable and rebukable before him in the same manner as Theophylact said of Titus that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him And therefore though S t Chrysostome explaining those places interpret them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all old men and some circumstances in the Context incline to that sense yet having made this question what should be done in case the faults were confess'd but had no witnesses but only an evil suspicion he answers and so also Theophylact and Oecumenius in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle had answered above He ought to have a good testimony from them that are without which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also and so again saith Chrysostome on that other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that he was intrusted with Churches or indeed with a whole nation that of Asia wherefore S. Paul discourses to him of Elders Where the mention of Churches in the plural and of all Asia over which Timothy was placed must interpret Elders of Bishops there A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honour which may also very commodiously be interpreted of the Bishops the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prefects of Churches so styled by Justin Martyr and others and those discharging their office duely and besides the farther instructing or teaching their Churches already constituted labouring and travailing in the preaching the Gospel to them that
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine visitation Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction from divine vengeance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
and contrary to the will course and commandment of God my Father See note on chap. 11. c. 24. Then said Jesus unto his disciples If any man will come after me let him note l deny himself and take up his crosse and follow me 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall find it Paraphrase 24 25. And not only I but all that have a mind to be my Disciples and followers as you professe to be must deny their own humane will of sparing themselves indulging and favouring themselves and in preparation of mind take up that crosse and indeed when I am gone the same afflictions which befall me shall pursue them But yet of this state of theirs this will be observable that perseverance in the faith will be the only way to releive and rescue them out of their pressures for they that by persecutions shall be brought to apostatize and joyn with the Jews shall with them be certainly destroyed in that great slaughter of them and he that shall hold out and venture the utmost for the confession of the truth shall be most likely to be deliver'd when they are destroyed unlesse when his suffering death is more behoofefull as mine is now and then he shall for that enduring be raised again to an endlesse life see c. 10. 22. note h. and 2 Pet. 1. 16. 26. For what is a man profited if he shall gain the whole world and note m lose his own soul Or what shall a man give in exchange for his soul Paraphrase 26. Nay if by denying me a man should gain some advantage at the present what a pitifull bargain would he make of it although he should gain the whole world as long as life v. 25. especially eternall life were lost by it And what price is there imaginable to buy that back again if it be lost or what is there that a man would not willingly give for it 27. For the son of man shall come in the note n glory of his father with his angels and then he shall reward every man according to his works Paraphrase 27. For there shall be a solemn visitation among the Jewes a time of judgment on them see note m. wherein there shall be a visible discrimination between those which cleave fast to Christ and those which doe not and so likewise on all mankind either in particular visitation upon kingdomes or at the day of doom 28. Verily I say unto you There be some standing here which shall not tast of death till they see the son of man note o coming in his kingdome Paraphrase 28. And of this coming of mine against my enemies and to the releiving of them that adhere to me I tell you assuredly that some that are here present John by name shall live to see it that is that he shall not die till that remarkeable coming of Christ in judgment upon his crucifyers the visible destruction of the Jewish state Annotations on Chap. XVI V. 6 Leaven of the Sadducees That which is here the leaven of the Pharisees and Sadducees the infusions of these upon all their followers is Mar. â— 15. the leaven of the Pharisees and of Herod And the reason may be either because some of the Sadducees were also Herodians adhered to Herods party that is to the Roman government see Note on c. 22. b. whereas generally the Pharisees were on the other side took Caesar for an usurper Or else because Christ mention'd all three the leaven of the Pharisees and of the Sadducees and of Herod also each of them designing ill against Christ and his Apostles V. 10. Baskets That which is here rendred baskets is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used before v. 9. and in the relation of the story to which that referres Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retain'd in all the three Evangelists but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is retain'd also in the other story to which this passage referres Mat. 15. 37. and Mar. 8. 8. from whence 't is probable that these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were vessels of severall quantities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much the bigger so large that Saul was let down in one Act. 9. 25. but what the bignesse was or how they differ'd will not perhaps be worth the paines of enquiry and however the word basket being not a note of a limited measure or quantity but only of the kind of the vessel may well enough be retain'd in both places V. 13. Caesarea Philippi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here set to signifie that city where Philip the Evangelist dwelt Act. 21. 8. The style is of another Origination for Euseb Chron. l. 1. p. 43. saith that Philip the Tetrarch Herods brother built many houses in the city Paneas and having so enlarged it gave it a new name Caesarea Philippi the first part in honour of the Emperour the second of himself And to the same purpose Josephus also Whereas that other Caesarea simply so call'd without any addition in the Acts was built by Herod and was in Syria formerly call'd Stratonis turris of that see Aerodius Pandect rer Jud. l. 5. tit 21. c. 7. where he relates the contention between the Jewes and the Syrians before Nero for this city the Jewes said it was a city of Judaea because built by Herod and by him Jewes planted there the Syrians that it was in Syria and that Herod did not found but only enlarge it and gave it a new name and that he built it not for the Jewes because he set up images in the Temple which are not allow'd by the Jewes Whereupon the Emperor adjudg'd it to the Syrians Ib. Son of man That the son of man is a title of Christ peculiarly though the most humble title and of least eminence belonging to his state of exinanition hath been before said note on c. 12. a. And so here it is set to signifie Christ in that humble guise as a man or according to his humanity Where the setting of the words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth somewhat incline to read them separately not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I the Son of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I am and then in a new interrogation or as the top of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of man thus Who doe they say that I am dâ—e they say that I am the son of man But the ordinary reading agrees better with the context or question following where if Christ had first mention'd that phrase as the title of the Messias and thereby so much as by intimation call'd himself the Messias he could not probably have ask'd them v. 15. Who say ye that I am The meaning then of the whole is this I that have done such miracles on one side and so am the son of man by
in a softer sense to send out Mat. 9. 25. and v. 38. and c. 12. 20 and 35. so c. 13. 52. and besides many other in the Gospels â—am 2. 25. And so it may doe here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead away which is the word used in the parallel part of the story in S. Matthew c. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was led away c. But besides this the word doth in good authors peculiarly signifie to expose to leave in a destitute helplesse condition as when Aristotle saith of the Raven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she exposes her young ones And although Jesus being already in the wildernesse at his Baptisme for there did John preach and baptize v. 4. there is no peculiar need of any new act of driving or bringing him into the wildernesse for the businesse of his temptation following but only to leave him or expose him there yet because S. Matthew joynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this part of the story in order to his temptation therefore the safest way is so to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may be reconcileable with that that is to lead him up farther into the wildernesse and expose him there V. 38. Next That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoyning is from the use of the word in the Septuagint of the Old Testament For there the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies behinde or next after and is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinder parts is four times rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 41. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up adjoyning or next to them we read after them 2 Sam. 21. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 year adjoyning to year we read year after year Psal 68. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes went before adjoyning or next to the singers we read the singers after Psal 94. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that are true are neer it we read follow or after it So likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense following contiguous Num. 2. 17. and in eight places more and accordingly I doubt not but 1 Sam. 19. 3. where the copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render besides my father being so often rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in like manner Dan. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render it I was by the side of the great river So in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 15. and 21. 26. is the day adjoyning or next following according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day after and c. 20. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day next following so Luke 13. 33. See Note on Acts 13. h. CHAP. II. 1. AND again he entred into Caperna um after some days and it was noysed that he was in the house Paraphrase 1. And after a while he came openly in the day time in to the city Capernaum c. 1. 21 45. see Mat. 9. 1. and went as 't is probable into Simons and Andrews house c. 1. 21. 2. And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the dore and he preached the word unto them 3. And they came unto him bringing one sick of the palsie which was borne of four Paraphrase 3. And there was a company which came 4. And when they could not come nigh unto him for presse they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5. When Jesus saw their faith he said unto the sick of the palsie Son thy sins be forgiven thee Paraphrase 5. the great confidence which the sick man and his friends had of Christs power to cure him 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus speak blasphemies Who can forgive sinnes but God onely Paraphrase 7. This must needs be a wicked blasphemous thing to assume that to himself which belongs only to God For sure none can 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said unto them Why reason ye these things in your hearts Paraphrase 8. discerned by his divine Spirit which alone is able to know the secrets of the heart see Note on Rom. 9. a. 9. Whether is it easier to say to the sick of the palsey thy sins be forgiven thee or to say Arise take up thy bed and walk 10. But that ye may know that the son of man hath power on earth to forgive sins he saith to the sick of the palsey Paraphrase 10. See Mat. 9. 6. 11. I say unto thee Arise and take up thy bed and goe thy way into thine house Paraphrase 11. receive health or recover from this disease 12. And immediately he arose and took up the bed and went forth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion 13. And he went forth again by the sea side and all the multitude resorted unto him and he taught them 14. And as he passed by he saw Levi the son of Alpheus sitting at the receit of custome and said unto him Follow me And he arose and followed him 15. And it came to passe that as Jesus sate at meat in his house many Publicans and sinners sat also together with Jesus and his disciples for there were many and they followed him 16. And when the Scribes and Pharisees saw him eat with Publicans and sinners they said unto his disciples How is it that he eateth and drinketh with Publicans and sinners Paraphrase 16. If your Master be a pious and holy person how comes it to passe that he observeth not that which all pious Jews those of the sect of the Pharisees Ch. 7. 3 4. observe most carefully viz. to abstein from all pollutions and so not to eat or converse with any heathen person or such as frequently trade with such 17. When Jesus heard it he saith unto them They that are whole have no need of the Physitian but they that are sick I came not to call the righteous but sinners to repentance Paraphrase 17. my special businesse for which I am sent is to reduce wicked men to new life 18. And the disciples of John and of the Pharisees used to fast and they come and say unto him Why doe the disciples of John and of the Pharisees fast but thy disciples fast not Paraphrase 18. according to their custome of
〈◊〉 to receive So by Analogie might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hope from But the truth is there is not in the Bible any such notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forlorne persons in a desperate condition So also Ecclus 22. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare not and ch 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without hope and 2 Mac. 9. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubt not to give neither murmure when thou givest give to every one that asketh thee where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before giving and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after doubting and murmuring make up the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being poured out 't will follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must by Analogie with other words signifie abundantly poured out So we may measure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many more in the New Testament and generally the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
16. In that of praising or giving thanks Mat. 11. 25. the very place cited by Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thanke thee O father Lu. 10. 21. Rom. 14. 11. 15. 9. Phil. 2. 11. Rev. 3. 5. And in no one place is it taken for promising the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Authors and especially in the Institutions of Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of any thing of that nature And then the choise will be very easie which of these two senses we shall think fit to apply to this place that of confessing being very aliene and unfit for the turne and the Arabick interpreter pointing us to this of giving thankes which being an expression of joy is oft taken for joy it self and so is fit for this turn the covetous pursbearer being very well pleased with such a bargain Ib. Multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a tumult after the manner of the Hebrews who use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally a multitude for a tumult or noyse also See Forerius on Isaiah p. 197. V. 25. Benefactors The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use for a Prince and is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth primarily signifie liberall magnificent benefactor and so as in the choosing of Princes in Aristotle Pol. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made them Kings that had been their benefactors so in the deduction of the word also Princes are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and so Jâ—b 21. 28. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munificus beneficus the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got in amongst them a Prince and so it signifies there For this S. Matthew in his account of the same speech of Christs uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great ones and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called being ordinarily set to signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that have authority over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called benefactors is directly to the same sense parallel with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great ones have authority over them so as in the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors shall be the subject of the proposition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exercise authority the Praedicate thus Their Princes called benefactors exercise authority over them V. 26. Younger As they that were Rulers among the Jewes or Judges in their Sanhedrin were called Elders so others their officers especially that attended them are commonly styled by way of distinction from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger And proportionably in the Church as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they that preside and governe in it called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater superior to others so they that are under them are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Acts 5. 6. and so 1 Tim. 5. 1. Tit. 2. 6. and in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14. 23 24. and Acts. 4. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14. 16. they that are in the place and condition of ordinary men or idiotes V. 41. Withdrawn The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observable among the Hellenists signifying no more then to depart So 2 Mac. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were departed thence nine stadia So Act. 21. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we were gone or departed from them And so if that be the word in this place it must certainly signifie no more but will be thus best rendred he departed from them But then the Kings MS. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not capable of any other rendring V. 44. Drops of blood That Christ swet drops of blood is not affirmed in this place but only that he swet drops of sweat of a strange thicknesse or viscousnesse and consequently as big as the drops wherin blood is wont to fall upon the ground So saith Justin Martyr Theophylact and Euthymius and 't is Aristotles observation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they sweat extreamly But that the sweat should so farre exceed the proportion of sweat as the drops wherein blood uses to fall are above the drops wherein sweat is wont this was the strange thing and the expression of the heavinesse of this agony which is here mentioned See Photius Epist 138. Of the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or like as see Note on Mat. 3. 1. V. 52. Captaines of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captaines of the Temple here mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captaines v. 4. and in two other places of this Author Act. 4. 1. and Acts 5. 24. in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie no more then the captaines of a band or captaines of more bands of Roman souldiers set at the proches of the Temple to guard and keep peace that there might be no sedition raised in the city at the assembling of the Jews at the Temple Thus saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. c. 15. was there a guard placed in the tower called Antonia which was thence fetch'd out at feast dayes to be a guard or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Temple and therefore Chrysostome renders it clearly the captain of the souldiers of the Temple for so saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 4. at that time when the people came to their feasts especially at the Passover there being danger of tumults Cumanus set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band of souldiers with their armes to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the porches of the Temple These souldiers are mentioned Mat. 26. 47. for those that are there called a great multitude with swords and staves are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foretold by Christ v. 45. the sinners that is Gentiles and Joh. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band of souldiers and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Commanders with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands of souldiers with them and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Colonel of this band Acts 21. 31. is sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commander or captain here and that tower of Antonia the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Castle v. 34. whither he commanded Paul to be brought to safe Custody Such also saith Nicephorus l. 1. c. 32. and before him Chrysostome and Theophylact was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watch or guard Mat. 2. 65. which being set by the Romans to keep all quiet was offered by Pilate to the Jews to watch the grave of Jesus that none might steal him away and make that matter of a
new stirre among them For that these were not Jews appears sufficiently by their watching on the Sabbath day which especially at the time of the Passover the Jews durst not to have done This guard of the Romans and care of theirs to prevent seditions among the Jews seems to have taken its rise from the former care and practise of the Jews in defending themselves from the Idumeans 1 Mac. 4. 60 61. for there Judas Maccabaeus having built high walls and strong towers about mount Sion lest the Gentiles should tread it down as they had done before they set there a garrison to keep it and fortified Bethsura to preserve it And the Commander of the Garrison was most probably he whom Josephus calls by this style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the captain of the Sanctuary or Temple But now the case being altered and the Roman Conquerours taking the same care and keeping the like guards against the uproars and tumults of the Jews as the Jews did formerly against the Idumeans 't is to be supposed that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this time was a Roman not Jewish Commander though yet in Josephus speaking of those times we have Ananus and Eleazar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were Priests l. 20. c. 8. See Sigonius l. 7. de Rep. Heb. c. 23. where he takes notice of these Roman Commanders among the Jews under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also of their Lictors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officers Acts 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serjeants Acts 16. 35. to apprehend disturbers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 16. 22. to beat them with rods and then of bands of souldiers to quell commotions as you may see acts 16. 20. where bringing S. Paul and Silas to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such like captains of bands at Philippi their complaint is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these men raise sedition in our city being Jews supposing that those officers were there set among them in other cities as well as at Jerusalem to quell such commotions which were feared especially from the Jews V. 64. Blind-folded This usage of Christ here referres to that sport so ordinary among children called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is the manner first to blindfold which is v. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to strike him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 63. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 64. then to aske him who stroke him which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 64. and not to let him goe till he named the man aright who had stroke him And so was here used as a contumely or reproach toward him CHAP. XXIII 1. AND the whole multitude of them arose and led him to Pilate Paraphrase 1. the whole company of the Sanhedrim by the vote of the major part not of all v. 51. 2. And they began to accuse him saying We found this fellow perverting the nation and forbidding to give tribute to Caesar saying that he himself is Christ a King Paraphrase 2. We found him drawing away the nation from the religion of their ancestors and also forbidding to pay Caesar the Roman Emperour his dues see note on Mar. 12. a. and Mat. 22. b taking upon him to be our long expected Messias and so consequently our King 3. And Pilate asked him saying Art thou the King of the Jews And he answered him and said Thou sayest it Paraphrase 3. I am so 4. Then said Pilate to the chief Priests and to the people I find no fault in this man 5. And they were the more fierce saying He stirreth up the people teaching throughout all Jury beginning from Galilee to this place Paraphrase 5. teacheth seditious doctrine and hath done so 6. When Pilate heard of Galilee he asked whether the man were a Galilean Paraphrase 6. mention of Galilee 7. And as soon as he knew that he belonged to Herods jurisdiction he sent him to Herod who himself also was at Jerusalem at that time Paraphrase 7. And discerning that his dwelling and abode was in Galilee which belonged to Herods government and supposing Herod by his knowledge in the Jewish religion to be fitter for the cognizance of this case he remitted the hearing of it to Herod who was personally at Jerusalem at that time see note on Lu. 1. l. on occasion of the feast 8. And when Herod saw Jesus he was exceeding glad for he was desirous to see him of a long season because he had heard many things of him and he hoped to have seen some miracle done by him 9. Then he questioned with him in many words but he answered him nothing 10. And the chief Priests and Scribes stood and vehemently accused him Paraphrase 10. those of the Sanhedrim 11. And Herod with his note a men of warre set him at naught and mocked him and arrayed him in a gorgeous robe and sent him again to Pilate 12. And the same day Pilate and Herod were made friends together for before they were at enmity between themselves 13. And Pilate when he had called together the chief Priests and rulers and the People Paraphrase 13. assembled together not only the Sanhedrim but the people also 14. Said unto them Ye have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man touching those things whereof ye accuse him Paraphrase 14. not found him guilty in any capital manner of any thing laid to his charge by you 15. No nor yet Herod for I sent you to him and lo nothing worthy of death is done unto him Paraphrase 15. Nor is this my opinion only but I sent him and referred the hearing of the businesse to Herod v. 7. who being more acquainted with your religion then I am may be deemed a more competent judge and after he hath had cognizance of him he hath no way express'd his opinion that his crimes are capital 16. I will therefore note b chastise him and release him Paraphrase 16. His punishment therefore shall be only that of scourging with whips and so he shall be released 17. For of necessity he must release one unto them at the feast Paraphrase 17. For the custome had laid a necessity on him see Mat. 27. d. to 18. And they cryed out all at once saying Away with this man and release unto us Barabbas 19. Who for a certain sedition made in the city and for murther was cast in prison 20. Pilate therefore willing to release Jesus spake again unto them Paraphrase 20. Pilate again made another assay to soften the people being on opinion of Christs innocence and having received a message from his wife Mat. 27. 19. desirous to save his life and only to inflict some inferior punishment on him v. 16. 21. But they cryed saying Crucifie him crucifie him Paraphrase 21. But they were
Asia of which Ephesus was the Metropolis and pressure so heavy that saith he I despaired even of life having the sentence of death passed on him as farre as he could guesse of himself and so making his deliverance a wonderfull unexpected act of Gods a kind of raising him from the dead 2dly by the mention of fighting with beasts which was a punishment that malefactors were condemned to in those daies And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there about the martyrdome of Polycarpus where they call the Asiarcha to let loose a lyon upon Polycarpe and by his answer there that he might not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agones were ended three things will be observable 1. that at that time in Asia where that was done their festivities or solemnities kept in honour of their Gods had these fightings with beasts on the Theatres annex'd to them as a chief ceremony of them see Note on Act. 19. f. 2dly that malefactors were wont to be punished at such their festivities as among the Jewes at the Passeover see Act. 12. 4 not onely to make their punishments more exemplary but as a piece of sacrifice to their Gods 3dly that the Asiarchae the governours of Asia that is the chief officers among them as they had the ordering of the agones see Note on Act. 19. e. so they had the punishing of malefactors committed to them Now that S. Paul was condemned at least by the multitude designed to this punishment at that time Act. 19. may thus appear 1. by the expresse words of 2 Cor. 1. 9. we had the sentence of death in our selves that is passed on us but as it follows God delivered him out of it 2dly by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me is nothing on my part wanting Rom. 1. 15. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact as much as related to or concerned men parallel to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our selves in that place to the Corinthians that is men so designed me though God took me out of their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatched me out of the dangers parallel to Gods raising him from the dead there and delivering him from so great a death v. 10. 3dly by the story in the Acts c. 19. where v. 29. the city being in an uproar they all with one consent run to the Theatre the place where these bloody tragedies were acted and haled Gaius and Aristarchus two of Pauls companions thither And if Paul had come into sight they would have done so to him also but the Christians there would not permit him to come amongst them ver 30. And v. 31. the Asiarchae having some kindnesse to Paul a great work of Gods providence that they should sent and gave him warning that he should keep close and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not give himself to the theatre that is not run the hazard by coming out to be carried thither knowing the full purpose of the people to set him to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating with wilde beasts if he did Which farther appears by the Registers words in his speech whereby he pacified the people ver 37. Ye have brought these men being neither robbers of your Temple nor blasphemers of your Goddesse that is ye have dealt with them as if they were some notorious malefactors to be thus publickly punished on the Theatre whereas they have done nothing worthy of such proceedings This is a clear interpretation of these words and gives a fair account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to signifie as farre as man's purpose concerning us who had condemn'd us to this death though God delivered us of which learned men have given so many and so wide conjectures V. 33. Good manners What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may perhaps be best understood by Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he there explaines by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it appears that the phrase refers not to goodness of manners as that signifies actions and as Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the ordinary print reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to simplicity and deceivableness of mind and accordingly it is most properly rendâ—ed good dispositions or good natures of which it is ordinarily observable that they are subject to be seduced and missled into error or false doctrine as here the denying of the Resurrection And accordingly it is introduced and inforced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not deceived noting what corruption was here to be taken heed of that of error The rendring the phrase good manners refers it peculiarly to the sense of being debauch'd and corrupt in their lives which is not commodiously applicable to this place which treats onely of intellectual error and therefore this other sense is with more reason to be here fastned on That conversation and discourse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with Hereticks or Philosophers that disputed against the possibility of the bodyes returning to life after it was once perfectly dead might probably seduce and deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casie well-natured auditors who are not so circumspect as they should be And thus hath Theophylact interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good dispositions denote those that are easily deceived or cheated V. 50. Flesh and blood That flesh and blood signifies that state of growing feeding corruptible bodies such as these we carry about us there is little doubt How or with what propriety it comes to doe so may receive some light from that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There of the Gods he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They eat no meat nor drink no wine therefore they have no blood and are called immortal Thus in the Gospel 't is said of the saints in heaven which are clearly answerable to the soberest notion of their gods that they neither eat nor drink and from thence agreeably to that which Homer concludes from thence they are here said not to be flesh and blood nor as it followes corruptible denoting the difference betwixt the natural body we have here and the spiritual hereafter V. 54. I victorie The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signifie forever and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 13. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end Psal 13. 2. and so 't is in this place Death shall be forever of perfectly or finally devoured V. 55. Where is thy sting These words are taken out of Hosea c.
the Church of Christ whose saith ye have received that whether present or absent I may hear such things of you that I may take comfort in viz. that you have the same affections and common designes all jointly contending the best you can to propagate the faith of Christ to gain men to embrace the Gospel 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Paraphrase 28. And whatsoever opposition ye meet with let it not discourage or affright you but look on it only as a signe or testimony that they are wretched obdurate people but that you are the true penâ—ent believers rescued out of the snares of sin and that this testimony is given by God himself of you 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Paraphrase 29. Who hath vouchsafed you this favour to suffer for as well as to believe in Christ which is a proof of your sincerity and constancy and an instance of God's goodnesse and favour to you 30. Having the same conflict which ye saw in me and now hear to be in me Paraphrase 30. Suffering in the same manner as ye see and hear of me that I suffer Annotations on Chap. I. V. 1. Philippi The Philippians here named must by Analogie with the Corinthians and the rest to whom the other Epistles are address'd be interpreted to be of a larger extent then the inhabitants of that one city and either to contain all the Christians throughout all Macedonia or at least all that were under that Metropolis For that Philippi was such is the distinct affirmation of S. Luke Act. 16. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philippi is the prime or first city in the province of Macedonia that is either of all Macedonia as one wider Province or at least of one Province of it And it is there added that it was then a colony that is inhabited by Romans from whence it is that v. 21. they speak of themselves as Romans and such colony-cities that were so inhabited by Romans were generally though not onely they pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice the places of assises c. and so became the chief cities So Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The city of Philippi being a metropolis of the Province of the Macedonians and this expresly speaking of it as it was in S. Pauls time Act. 16. 21. where the inhabitants of it as of a Romane Colony call themselves Romans So S. Chrysostome on Act. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke sets down the places as writing an history and shewing where the Apostle spent any time he names onely the greater cities such are Metropoles and passeth by the rest making Philippi thus named one of those greater And this is supposed by the antient writer under Ignatius's name in Epist ad Tarsens when he tells them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches of the Philippians in the plural salute you that is the Churches under that Metropolis And therefore when Philippi is by the Geographers and out of them by the author of the argument of this Epistle affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little city under the Metropolis Thessalonica it must be remembred that that definition belongs to some other time probably long before that of S. Pauls writing here or in the Acts his preaching to them For so 't is certain that this city built and thus named by Philip King of Macedon had formerly been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence was the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of a golden mine which Appian saith was near it and was then a small city which hinders not but that how under the Roman Empire it might be improved and advanced especially being now a Colony of Romans and being so 't is not imaginable it should be subject to Thessalonica a city in another Region an hundred and ten miles off from it which was no Colony As when in Palestine Caesarea Stratonis became a Colony of the Romans called Colonia Prima Flavia by Pliny à Vespasiano deducta the Prime Colony called Flavia as being brought thither by Flavius Vespasianus it became also in respect of the Ecclesiastical Government a Metropolis under which Jerusalem it self was For that many cities became Metropoles which formerly were not there is no doubt and is affirmed in the 12. Can. of the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities are honoured with the names of Metropoles by the Emperors letters So also Strabo Geog. l. 17. p. 840. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provinces have been at several times variously divided which concludes the Metropoles to be changed also and l. 13. p. 629. giving an account of the confusion of Provinces by him observed he saith it was caused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Romans distributed them not according to the divisions of tribes but another way according to the keeping of courts and assises And thus doth Pliny set down for Metropoles of Asia Laodicea Sardis Smyrna and Ephesus upon this onely account that the courts were kept there to which other cities resorted The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was now changed and advanced into Philippi and a Metropolis of Macedonia by being a Colony of the Romans was originally a city of Thrace and so is affirmed to be by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Scylax Caryandeus among the cities of Thrace hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next after Neapolis And Eustathius on Dionysii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seating it on the banke of Strymon where Pomponius Mela in his description of Thrace placeth Philippi and so doth Plinie Nat. Hist l. 4. in his Survey of Thrace A Strymone intus Philippi Colonia and so Dio describing Pangaeum Montem in Thrace saith 't is close by Philippi But granting all this of the former times 't is yet certain that at the time of S. Pauls converting this city it was changed from the antient forme first it was a Roman Colony and the inhabitants thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans Act. 16. 21. and in that state made a Metropolis of the adjoyning part of Macedonia where the Roman Prefect kept his assises for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this Division saith Vlpian in provincia Macedonia Dyrracheni Cassandrenses Philippenses Italici Juris sunt This may be illustrated à pari Nicopolis is by S. Chrysostome affirmed to be a city of Thrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicopolis is a city of Thrace but borders on Macedodia in like
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an easie and ordinary phrase to denote the matter of the prophecy and not the auditors of it as when Ezech. 32. 2. 't is said take up a lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not before but concerning Pharaoh Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and so must in reason be joyned in the rendring Then for the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and languages those words most fitly signifie the heathen world of distinct languages one from another and all from the Jewes and agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings will signifie their Princes or considering them together in an army their Commanders or Rulers over them And the joyning of these with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Jewes in the ensuing prophecy will then signifie their fighting and destroying the Jewes and so it will most exactly belong to the time of Adrian the Emperor of Rome and his Commanders all such being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings see c. 6. Note h. Marcius Turbo and Rufus c. together with the Auxiliaries that came in to him from the Parthians and many other nations All which together are the subject of his next prophecy ch 11â— which is yet wanting to complete the destruction of the Jewes and therefore 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou must prophesy again or see another Vision and this will be the subject of it the dealing of the Jewes and the farther destruction that befell them in Adrian's time By what hath here been said will appear also what is meant by the people and kindred or tribes and tongues and nations c. 11. 9. the two former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people and tribes denoting the Jewes and the tongues and nations denoting the Gentiles viz. the people of Jerusalem as now they were made up of Jewes and Gentiles neither of which should shew any reverence to the Christians or expresse any kindnesse to them whilst those seditious people under Barchochebah were in power but on the contrary use them contumeliously and triumph over them v. 10. And so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribes and tongues and nations c. 14. 7. may denote the Jewes and Gentiles that is in that place the Saints or Christians wheresoever inhabiting CHAP. XI 1. AND there was given me a reed like unto a rod and the Angel stood saying Rise and measure the Temple of God and the note a Altar and them that worship therein Paraphrase 1. After the destruction of Jerusalem by Titus c. 10. the most memorable passage concerning this matter of the Jews and so the fittest matter of a farther vision being that which fell on that people under the Emperor Adrian the next vision here seems to belong to that And by way of preparation to the representing of it here is first set down Adrian's re-building of Jerusalem and setting up the heathen worship there To this purpose faith he Methought I had a measuring rod or pole or pertch given me as in Ezechiel c. 40. and a command from the Angel to mete the Temple of God that is first the Sanctuary or Holy and in it the Holy of Holies and then the Court where the altar of burnt-offerings stood and where the people worshipp'd and prayed to God called the court of the Israelites This measuring is the inclosing or setting thus much of the Temple apart in memory of the former consecration not to be profaned or medled with that is built upon by the Emperor Adrian who now designed to erâ—ct a new city there calling it by his own name Aelius Aeelia 2. But the court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths Paraphrase 2. But I was appointed to leave or cast out that is not thus to measure or inclose the court of the Gentiles called the outer court see note on Eph. 2. a. noting that the Roman Emperour should take that in and build upon it and about it a new city not only for Jews but Gentiles to live in and so that Jerusalem formerly called the faithful and holy city should now being thus re-built be called by another name and prosaned with Idol-worship a Temple being erected to Jupiter upon mount Sion and so continue for the same proportion of time that is three years and an half that it had in Daniels prophecy been profaned by Antiochus Dan. 7. 25. 3. And I will give power unto my note b two witnesses and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem one of the Jewish t'other of the Gentile or stranger Christians there and these being raised up by God like prophets to forewarn men of their sinnes and danger shall like prophers set themselves against the sinnes both of the Jewes and Gentiles labour to convert them all to Christianity to bring them to the reformation of their wicked lives to the purging out of all the abominable sins mentioned c. 9. 20 21. unreformed among them and this the Angel told me they should do all that space of three years and an half mentioned v. 2. and do it as prophets are wont when they prophesy judgments on unreformed sinners in sackcloth see Mat. 3. d. denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith 4. These are the two Olive-trees and the two Candlesticks standing before the God of the earth Paraphrase 4. These two Bishops of the Christian Churches there together with the congregations belonging to them were now to be look'd on as the advancers and restorers of piety after that general depravation and infidelity in that place and are therefore compared the Bishops to Zorobabel and Joshua Zach. 4. 3. described there by the embleme of the two Olive-trees and the two Churches to the two Candlesticks see ch 1. 20. standing before the God of the land ver 14. that is serving Christ continually at a time of such universal corruption among all others 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Paraphrase 5. And to these two are appliable two passages of story belonging to Elias as first bringing down fire from heaven noting what shall befall their enemies v. 13. 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with
of violent deaths poisoned or killed by themselves or others viz. Claudius Nero Galba Otho Vitellius one then reigned viz. Vespasian and a seventh was not yet come to the Kingdome viz. Titus who when he should come to it should reign but two years and two moneths 11. And the beast that was and is not even he is the eighth and is of the seven and goeth into perdition Paraphrase 11. And Domitian described v. 8. as he that was and is not that is one that in Vespasian's time while he was busie in other parts exercised all power at Rome and was called Emperor is the eighth that is comes to the Empire after those seven being the son of one of them to wit of Vespasian in whose time also he held the government of Rome and this a wretched accursed person a cruel bloody persecuter of the Christians and shall be punish'd accordingly 12. And the ten horns which thou sawest are ten Kings which have received no kingdome as yet but receive power as Kings one hour with the beast Paraphrase 12. As for the ten Kings of the barbarous nations noted by the ten horns v. 3. those which though after v. 16. they shared the Roman Empire yet as yet had not done so had no Kingdome as yet within the Roman Territory they for a small time complied with the Roman power 13. These have one mind and shall give their strength and power unto the beast Paraphrase 13. And did as the Emperor did persecuted the Christians in their Territories 14. These shall make note e war with the Lamb and the Lamb shall overcome them for he is Lord of lords and King of kings and they that are with him are called and chosen and faithfull Paraphrase 14. And having done so they shall â—re long be subdued to the Christian faith according to God's promise that Christ should be King of kings c. that is that Kings and Potentates should be subdued unto him and according to the reasonablenesse of it that the Christian faith consisting of nothing but patâ—ence and perseverance under persecutions without any resisting or rebelling against the persecutors should at length approve it self to Kings and Potentates and prevail upon them to embrace the faith of Christ 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall note f make her desolate and naked and shall eat her flesh and burn her with fire Paraphrase 15 16 And he saith unto me the waters that is the people of several nations that were under the Roman Emperour so lately a nd the ten Kings of those nations that had no power or kingdome within the Roman Territories v. 12. shall invade the Roman Empire and at length spoil the City of all the bravery and deprive them of many of their former dominions and set the City a third part of it c. 16. 19. on fire see Procop. Vand. l. 1. 17. For note g God shall put in their hearts to fulfill his will and to agree and give their kingdome unto the beast until the words of God shall be fulfilled Paraphrase 17. And all this an eminent act of God's providence both that all those nations should first confederate with the Romans and also that they should now break off and execute God's vengeance upon them 18. And the woman which thou sawest is that great city which reigneth over the Kings of the earth Paraphrase 18. And the woman which thou sawest is the Roman power which hath many Princes under her or the Empire of Rome and the world Annotations on Chap. XVII V. 3. A woman sit upon a scarlet That the beast here must signifie the Idolatrous heathen worship may be thought by comparing this verse with c. 13. 1. There the beast whereby that is acknowledged to be represented is said to have seven heads and ten horns and upon the heads the name of blasphemy And so here much to the same purpose the beast is full of names of blasphemy having seven heads and ten horns But it must be observed first that there are more beasts then one mendon'd in these Visions and not all signifying the same but visibly divers things and that difference observable from other circumstances As first here is the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarlet-coloured which refers to the colour of the Imperial robe which was such saith Pliny Nat. hist l. 22. 2. And so that inclines it to signifie the Emperor in this place and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast may seem a mâ—an title to represent so great a person yet when it is considered that rage and cruelty and all manner of uncleannesse may be found in an heathen Idolatrous Emperour all these being so fit to be represented by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wild beast such an Emperour as this may well own that title And so when Julian introduceth C. Caligula it is in this style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil beast succeeds in his Saâ—yre against the Caesars and in like manner of Vindex Galba Otho Vitellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these beasts and of Domitian with a peculiar Epithet to denote his cruelty such as was Proverbially observed in Phalaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sicilian beast and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloody beast exactly parallel to the scarlet-coloured beast in this place Secondly here is a woman sitting upon that beast which makes it differ again from that representation c. 13. And this woman appears to be the whore in the first verse of this chapter for being there told by the Angel that he shall see the judgement of the great whore it follows immediately he carried me and I saw a woman c. Now that this woman or great whore is the Imperial power of heathen Rome appears by her sitting upon many waters sitting there noting rule and dominion as the many waters is great multitudes of people and so by the Kings of the earth committing fornication with her v. 2. Agreeable to which it is that the beast whereon she sits should be the person of the Emperour in whom that power was vested or seated as we say which is farther express'd v. 7. by the beasts carrying the woman the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being that which belongs to carrying of burthens c. on shoulders and that we know is figuratively applied to power or government Is 9. 6. the government shall be upon his shoulders And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of blasphemy they are most signally appliable to Domitian who called himself Lord God see c. 13. Note c. and opposed the true God and set
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every