at their hour of death men are said to be written or blotted out See Luk. 10. 20. and Note on Phil. 4. a. V. 14. True witnesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witness is in this book and since in the ordinary use of the Church set to signifie one that for the testifying the truth of God laies down his life And he that doth thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to God who hath employed him so is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true in the sense that on the Gospels we have oft given of that word one that deserves to be believed and both these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true are the just rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here express'd by Amen a word which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies credidit believing but in the Noun fidus fidelis verus and fide dignus faithful or worthy of belief This title then of Amen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful and true witness is here bestowed on Christ who to testifie the message or doctrine which he brought to come from heaven laid down his life And therefore the Church-writers which have sorted the Martyrs of the Church into several ranks or forms and given them distinct titles accordingly to Stephen that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first martyr of the Church to the rest of the Apostles Bishops and Ecclesiastical persons that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred martyrs to the great or noble men that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noble martyrs to the virgins and women that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair martyrs to the common people of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy martyrs have reserved unto Christ the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great witnesse or Martyr V. 15. Neither cold nor hot All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks that seems to have gotten in among them though not those other carnal villanies viz. that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an indifferent thing perfectly lawfull to renounce Christ in time of persecution This is clearly the lukewarmnesse here which is a middle indifferent temper between being Christians and no Christians and in stead of that God commends to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refined gold fetch'd out of the fire that is directly the crown of Martyrdome contrary to that mixture and allay of drosle that is now in them and the white or shining garments the ensigne and character of the Martyrs every where in this book And for their saying that they are rich c. and not knowing that they are wretched c. this is again the mark of those Gnosticks which had such great ungrounded opinions of their own perfections A physical discourse on this place may be seen in Valesius Sac. phil c. 90. CHAP. IV. 1. AFter this note a I looked and behold a dore was opened in heaven and the first voice which I heard was as it were a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter Paraphrase 1. In this chapter being the beginning of another vision is first represented the calling and admission of John into heaven by way of vision as we read of S. Paul that he was snatched into the third heaven 2 Cor. 12. 2. to receive revelations of some things which should shortly come to passe and the manner of calling him was by a shril voice imitating the sound of a trumpet by which assemblies are wont to be called but that it was articulate 2. And immediately I was in the spirit and behold a throne was set in heaven and note b one sat on the throne Paraphrase 2. And accordingly saith he I was in an extasie or vision presently transported thither and there was represented to me a throne erected for judicature and God the Father sitting on it see Ezech. 1. 26. like the Bishop of Jerusalem in council 3. And he that sat was to look upon like a Jasper and a Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald Paraphrase 3. And he sate as in majesty and the appearance of him or the colours wherein he was represented to me were like the colour of a Jasper and Sardine stone the former having its name in the Hebrew Exod. 28. 19. from the firmnesse and hardnesse of it as being unmalleable thereby to signifie God's omnipotence the second Exod. 28. 17. from the rednesse or fierinesse of it to signifie him terrible in his judgments as a flaming fire Heb. 12. 29. But withall there was a rainbow round about the throne which was Gen. 8. 13. a token of God's covenant with man and is used Ezech. 1. to describe a glorious appearance of God the appearance of the likenesse of the glory of the Lord v. 28. and so again here ch 10. 1. and the colour of it was like an Emerald that is of a most pleasant greennesse fitly signifying the Evangelical covenant of mercy mixing in all God's judgments most mercifull preservations to the faithfull in the midst of his punishing the obdurate ch 7. 2 c. 4. And note c round about the throne were four and twenty seats and upon the seats I saw note d four and twenty Elders sitting clothed in white raiment and they had on their heads crowns of gold Paraphrase 4. And on each side of this throne were other chairs four and twenty in number as of so many Bishops sitting with the Bishop of Jerusalem in the Council and accordingly arraied in white garments and mitres on their heads 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the note e seven spirits of God Paraphrase 5. And as the Law was by God once delivered in a terrible manner by the ministerie of Angels so it now seemed to be produced as terribly to threaten and give in evidence against sinners And seven Angels like seven deacons in the Church stood waiting on this judicature see note on ch 1. c. 6. And before the throne there was a sea of glasse like unto Crystal and note f in the midst of the throne and round about the throne were note g four beasts full of eyes before and behind Paraphrase 6. And before this tribunal of God's were brought all the people of the Jewes expressed by a sea or multitude of waters waters signifying people in this prophecie c. 17. 15. and all their thoughts and actions laid visible and discernible before this Judge their own consciences as a crystal glasse reflecting and acknowledging the accusations that are brought against them And at every corner of this judgment-seat were the four
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
can render him That which is generally observable of these four writings is this that the three first of them write the whole story from the Birth of Christ till after his Resurrection but two of them more largely Matthew and Luke the third Mark more succinctly setting down the series of the actions rather than the sermons and passages delivered by him And again though none of them agree throughout in observing the Order and Succession of the actions by them related see note on Mar. 5. a. yet two of them doe agree in it one with the other much more constantly than the third with either of them viz. Matthew an Apostle and eye-witnesse and Mark from Peter who was such also but the third Luke which wrote his story out of collections which he had from others and compiled it himself hath not so exactly observed the order wherein the things were done but onely set down the things themselves and when beside that of the order he hath sometimes varyed from the others in some words or circumstances as when others say 't was a Maid that spake to Peter and occasioned his second denying of Christ Mat. 26. 71. Mar. 14. 69. he reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculine Lu. 22. 57. and some other the like these are generally so inconsiderable and of so noimportance to the main matters of Faith the doctrines of the Gospel that they are rather arguments to demonstrate that these writings were not contrived by any compact or agreement of one with the other but each of them apart without consulting or knowing what the other had done which is a circumstance that was necessary to make their testimonies several and so to give them the greater authority from the number of them As for the fourth John his writing seems to have been designed to these two ends 1. To demonstrate and declare the Divinity of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antiâ—nt MS. copy he describes the first and glorious age or generation of Christ with the Father as the other three had set down his Humanity and cleared the matter of his Conception and Birth of the Virgin and 2dly to adde out of his own knowledge some remarkable things especially those which most tended to the former designe which had been omitted by the other three to which purpose he saw it necessary to set down the story of Christ's Passion and Resurrection as the rest had done that so he might affix those other circumstances which he design'd to adde unto them This is all that I think necessary to premise in this place of this matter S. MATTHEW CHAP. I. 1 THE book of the note a generation of Jesus Christ the son of note b David the son of Abraham Paraphrase 1 An history of what concern'd or narration of the passages of the birth life death and resurrection of Jesus Christ who according to the prophecies foregoing of the Messias sprang from the line of David and Abraham to both whom he was particularly promised 2 Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 3 And Judas begat Phares and Zara of Thamar and Pharez begat Esrom and Esrom begat Aram 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat â—almon 5. And Salmon begat Booz of note c Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. And Jesse begat David the King and David the King begat Solomon of her that had been the wife of Urias Paraphrase 6. Of her that had been defiled by David while she was the wife of Uriah but was now after Uriahs death taken to be Davids wife and of her in that matrimony Solomon was born 7. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. And Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias Paraphrase 8. And Jehoram begat Ahaziah Ahaziah begat Joas Joas begat Amaziah Amaziah begat Ozias called also Azarias See 1 Chron. 3. 11. 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. And Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. And Josias begat Jechonias and his brethren about the time they were carryed away to Babylon Paraphrase 11. Immediately before the time see note on Mar. 2. b. that Jechoniah king of Judah Jer. 24. 1. and the Jews with him were at divers times carried captive by the king of Babylon to his countrey 12. And after they were brought to Babylon Jechonias note d begat Salathiel and Salathiel begat Zorobabel Paraphrase 12. And after the time of their being carried or removed thither 13. And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat note e Azor 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. And Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David untill the carrying away into Babylon are fourteen generations and from the carrying aay into Babylon unto Christ are fourteen generations Paraphrase 17. So that the Genealogy here set down not by enumeration of all the severals which succeeded one another from Abraham to Christ see v. 8. but in that manner as is sufficient to deduce his pedegree from Abraham and David may for memory sake be divided into three fourteens one of those from Abraham to David before they were Kings a second from David to the captivity whilst they enjoyed the Regal power intire the third from the captivity to Christ when there were only some weak remainders of the Regal power among the Jews 18. Now the birth of Jesus Christ was on this wife When as his mother Mary was espoused to Joseph before they note f came together she was found with child of the holy Ghost Paraphrase 18. His mother Mary had been betrothed to Joseph but was not yet marryed to him and in this space he discerned her to be with child but knew not by whom it was it being indeed conceived in her by a wonderful miraculous manner by the operation of the holy Spirit of God 19. Then her husband Joseph Being note g a just man and not willing note h to make her a publick example was minded note i to put her away privily Paraphrase 19. Then her husband Joseph being a merciful pious man and not willing to expose or subject her to that publick and shameful punishment which belonged among the Jews to those women whom the husbands when they first came in to them found not to be virgins was willing secretly to dismisse her that being not known to be betrothed to him she might onely be lyable to the punishment of fornication viz. infamy not death 20. But while he thought on these things behold the Angel of the Lord appeared unto
him in a dream saying Joseph thou son of David fear not to take Mary to thee thy wife for that which is conceived in her is of the holy Ghost Paraphrase 20. Proceeds from the powerful work of the holy Ghost over-shadowing her Luke 1. 35. and omnipotently working in her this conception 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins Paraphrase 21. Whether by thee as here or by Mary Luke 1. 31. or by both together by the common right of parents his name shall be called Jesus i. e. Saviour the title of leaders or generals and governours among the Jews Obad. 21. to denote his spirituall kingdome and conduct of all that beleeve and obey him against their ghostly enemies sin c. 22. Now all this was done note k that it might be fulfilled which was spoken of the Lord by the prophet saying Paraphrase 22. And hereby that prophecy Isa 7. 14. had a notable completion when the prophet said to Ahaz 23. Behold a Virgin shall be with child and shall bring forth a son and note l they shall call his name Emmanuel which being interpreted is God with us Paraphrase 23. And as there the child in the prophet was called Emmanuel to signifie the presence and protection of God to Ahaz so shall the birth of this child be the coming of God among us 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his wife 25. And knew her not till she had brought forth her first born son and he called his name Jesus Paraphrase 25. And she brought forth this Jesus her first born and in all probability her onely son the word till being of no force to the contrary as may appear 1 Sam. 15. 35. without ever being known by her husband either before or after the conception of him and as t is piously beleeved though not affirmed in Scripture remained a virgin all her life after and on the eighth daie the daie of circumcision and of imposition of names his name was called Jesus by the appointment of his parents according to the Angels direction Annotations on Chapter I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signifie peculiarly or precisely the birth of Christ for that is expressed by another word differing somewhat from this v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget so used v. 2. and so on in every verse after whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in a wider sense not onely to be born but also to be done or come to pass It is here answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to beget and so often signifies that peculiarly yet the verb signifying also any inanimate production any event that time brings forth as Prov. 27. 1. thou knowest not what a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bring forth and Eccl. 4. 14. and even in his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is made or becommeth poor not as we render it he that is born in his Kingdome and Job 11 12. and man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall become a wild Asses colt proportionably the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies event accident any thing that is done or come to pass and so likewise any such event or passage set down or related the history or relation of it So Gen. 2. 4. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that came to pass the story relation of the heavens and the earth c. i. e. not onely the creation of them but other passages following it So Gen. 5. 1. the book of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the story of Adam his creation and following life as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the birth and life of the second Adam So Gen. 37. 2. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the story of Jacob where t is clear that his own birth or the procreation of his children is not the peculiar matter in hand at that time that being past c. 35. and Esau's genealogy set after it c. 36. but v. 1. his dwelling in Canaan v. 2 3. his love to Joseph and the passages consequent to that And accordingly Aben Ezra there observes that the word noteth any event any thing that befell Jacob and so saith that excellent * P. Fagius Non statuit hic texere genealogiam stirpis Jacob sed potiùs miserabiles casus eventa quae ipsi acciderant He meant not to set down Jacobs genealogy but the sad events that befell him So Num 3. 1. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the story of the passages of Aaron and Moses c. and so here not only of the birth of Christ for that is but a very small part of this book nor yet onely the genealogy of Christ for though that here follow immediately yet makes it not up any considerable part of this whole book but the book of the story of the birth life death and resurrection of Christ of all the events that belong to that matter recorded by that Evangelist as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all that befell the Apostles after The reason of the speciall mention of David and Abraham here without any between is the speciall promises which had been made to those two to the one of continuing the Kingdome to his posterity to the other of a numerous seed That Rahab was the wife of Salmon and mother of Booz is not set down in the old Testament nor mentioned in the genealogy in Saint Luke but recited by this Evangelist either out of the Cabala or tradition or else from some other written Authors of sufficient credit among the Jewes as the names of Jannes and Jambres 2 Tim. 3. 8. appear to have been and some others which shall be noted in their place Of Jechoniah 't is pronounced Write this man childless Jer. 22. 30. which seems to infer that Salathiel was not his son but his â—eir only An thus hath the learned Grotius set it Lu. 3. 23. that Josias begat Jechoniah i. e. Jehoiakim Jehoiakim another Jechonias that dyed childless Zedekias his uncle succeeding him and Assir succeeding Zedekias and then Salathiel the son of Neri was Assir's heir and so is here said to be begotten by Jechoniah For that of leaving one heir or successor is a kind of civil begetting and which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear as God is said to have begotten sons whom he hath only adopted And therefore when Ier. 22. 28. there is mention of Jechoniahs seed cast into a land c. i. e. carried captive with him and 1 Chron. 3. 17. when in his genealogy we read The sons of Iechoniah Assir and Salathiel his son this
prime kind of offering which God accepts and receives and which supplies the place both of incense and of sacrifice 19. But my God shall supply all your need according to his riches in glory by Christ Jesus Paraphrase 19. And you will have no reason to repent of your liberality for God that looks on it as given to him is both able and willing to supply this and all other your wants through Christ Jesus by whom he dispenses all his gifts to you to make you the richer by having been so charitable and to pour out all his other graces on you 20. Now unto God and our father be glory for ever and ever Amen Paraphrase 20. Now to him who as he is our God so is he our Father also be all glory ascribed for ever and ever Amen 21. Salute every saint in Christ Jesus the brethren which are with me greet you Paraphrase 21. My love I present to every Christian among you All the believers that are constantly with me Titus Linus Clemens c. salute you 22. All the saints salute you chiefly they that are of Caesar's houshold Paraphrase 22. Nay all the Christians in Rome but especially they that belong to the Emperor's family the servants of his court salute you 23. The grace of our Lord Jesus Christ be with you all Amen It was written to the Philippians from Rome by Epaphroditus Annotations on Chap. IV. V. 3. Book of life The Book of life referres to the custome of well-ordered cities which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased and agreeably there is mention of blotting out of names out of Gods book Rev. 3. 5. so they that did continue obedient orderly citizens their names were still continued in Accordingly life signifying spiritual life here the state of grace and favour of God the inchoation of that future eternal life the Book of this life is the register of all sincere Christians as the book of the living in the Psalmist is the number of men that live in this world from which they are exâ—unged that cease to continue such This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God and new Ierusalem And as this was ordinary in cities so was it every where in armies into which whosoever entred he had his name â—aken and put into the muster-role And thus the life of every Christian but especially of those that labour in the word and doctrine being a warfare the phrase is ordinarily used in all authors of all Christians Thus in Cyril's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1. speaking to those that were baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the writing of their names and which is all one the calling to the militia are used to set down the state of a Christian as also those other expressions of the lamps for fetching of the bridegroom and desire of the heavenly citizenship the good purpose and the consequent hope And as of all Christians so in a more eminent manner of the Apostles and their fellow-labourers here 't is affirmed that their names were written in the book of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the knowledge and judgement of God saith Theophylact or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from thence God had already adjudged life to them as when it is said he that believeth not is condemned already and so inscribed in the book of death either as actual souldiers in the Christian camp or Church as the Apostles called themselves or as those that had right to that superior heavenly citizenship to which all labourers had title and consequently all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fellow-labourers of S. Paul Which at that present was perfectly true of them though afterward Demas one of them Col. 4. 14. Philemon 24. forsooke the imployment 2. Tim. 4. 10. And as of cities and armies so in families the phrase and custome is used to which that of Ulysses in Homer referres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His name was in Jupiter's court that is he was born of a Goddesse see Note on Rev. 3. b. V. 7. Peace of God That by peace is meant the study of preserving peace among men appears Gal. 5. 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is set among the fruits of the Spirit where consequently it must not be that good of peace which is a felicity but no vertue no effect or fruit of Gods sanctifying Spirit but the peaceable-mindedness desire and pursuit of peace called in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing peace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having peace Rom. 13. 18. Accordingly the peace of God Col. 3. 15. is not Gods peace or reconciliation toward us but that peaceablenesse which God hath commanded and bequeathed to us And accordingly there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which ye are called which determins it to be a duty of ours And then 't is not improbable but this may be the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of God or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ in this place also That the Apostie is exhorting them to peace and unity is apparent ch 3. where the dogs that rend the evil workers that defile the concision that under pretence of kindnesse to the Mosaical Law cut and tear all to pieces and are to be look'd to and avoided is that Church are certainly the Gnostick hereticks v. 2. Against these he sets himself in the remainder of that chapter and concludes ver 15. As many therefore as are perfect let us be of this mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if in any thing ye be otherwise minded that is if in any particular there be any difference of opinion in any among you God shall reveale even this unto you that is there is no reason that such a difference should breed any division destroy that unity and peace which is to be preserved among you for though at present ye doe not yet upon your prayers to God and applying your selves to use of this means no doubt ye shall receive instructions from him by the Apostles c. in all that is necessary for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 16. But or In the mean as farre as we are advanced some before other let not that hinder our unity and peace let us all both those that are foremost and that are not so forward walk by the same rule and mind the same thing All for peace and unity still and so on to the end in advise to adhere to those that continue in the doctrine he had taught them and avoid all hereticks And then begins this chapter Wherefore my brethren c. so stand in the Lord that is according to these former directions stand in opposition to apostatizing or falling off and so stand preserve this peace all
these things were thus ordained the priests went alwaies into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the note e errors of the people 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them untill the time of reformation 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us Paraphrase 11 12. But when Christ came to enter on the high-priesthood to obtain for us all those blessings of purging the conscience which could not be had by the Law of bestowing on us our great reward which is not to be had in this life and so which were future in respect of the Law and of this life and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law to wit his own body not made with hands as that was but formed by the Holy Ghost in the Virgins womb after an extraordinary manner and so differing not onely from that tabernacle as flesh from wood but also from other humane bodies as that which was conceived by the Holy Ghost from that which was begotten after the ordinary manner when I say Christ entred on his high priesthood he ascended into heaven in stead of the Holy of holies and did this once for all in stead of the once a year of the high priest and this with his own blood or having laid down his own life in stead of that blood of goats for the people and of bullocks for himself which the priest took with him to the Holy of holies having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin by his death and resurrection 13. For if the bloud of bulls and goats and the ashes of an heiser sprinkling the unclean note f sanctifieth to the purifying of the flesh Paraphrase 13. For if the legal pollutions the eating or touching of unclean things c. be expiated by bloud and ashes so far as to keep them that are polluted so from being turned out of the Congregation and from any legal punishment 14. How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Paraphrase 14. How much more shall Christs death the shedding of his bloud for you and after that his presenting himself to his Father in heaven in a body that shall never die any more raised from the dead by the Spirit and power of God and now being not onely alive but immortal deliver you from the guilt of sin and fit you to serve God in a vital Christian course giving over all the sins of the former life 15. And for this cause he is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Paraphrase 15. And for this end was Christ made use of to intercede between God and us and establish and seal a new Covenant with us that by the intervention of his death for the expiation of all sins and transgressions even such as could not be expiared under the old Covenant they which are effectually called the truly penitent reformed believers may have heaven and eternal blisse made over to and possesled and instated on them by way of inheritance 16. For where a Testament is there must also of necessity note g be the death of the Testator Paraphrase 16. He shed his bloud I say because that a Testament be valid or that any man enjoy any thing by the death of another the death of the Testator is required necessarily and must be avouched or produced by him 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Paraphrase 17. There being no stability in a Will as long as the Testator liveth because he may change it if he will and besides it is to be supposed of him that he meant not the benefit of it to his heir till after his own death 18. Whereupon neither the first Testament was dedicated without bloud Paraphrase 18. And therefore agreeably to this nature of Covenants which are among the Eastern Nations still signed with bloud and of Testaments which are not in force till the Testators death we read in the Law that the ceremony of bloud was used in the sanction of the first Covenant that under the Law 19. For when Moses had spoken every precept to all the people according to the Law he took the bloud of calves and of goats with water and scarlet wooll and hyssope and sprinkled both the book and all the people Paraphrase 19. For when the Commandments Exod. 20 21 22 23. were by Moses recited to all the people according to Gods appointment then as it follows Exod. 24. 6. he took c. and sprinkled c. which noted this sanction of Covenants as of Testaments by death by the Ceremony of bloud and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us 20. Saying This is the bloud of the Testament which God hath enjoined unto you Paraphrase 20. Saying This bloud is the Ceremony of establishing the Covenant which God hath made with you 21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of the Ministery Paraphrase 21. And so likewise he sprinkled the Tabernacle and all the utensils that were used in the worship of God with bloud 22. And almost all things are by the Law purged with bloud and without shedding of bloud is no remission Paraphrase 22. And generally under the Law the course was that all things that were purisied should be purisied by that ceremony of shedding bloud and so in like manner that when any sin was committed a beast should be slain for a sacrifice by way of confession that that sin deserved death 23. It was therefore necessary that the patterns of things in the heavens should be purisied with these but the heavenly things
Paraphrase 17. A great opinion you have of your selves that ye are in an excellent state have need of nothing are beyond all others when indeed you have nothing of a Christian in you no zeal or fervency of love towards Christ ye never think of suffering for him or getting any part of the Christians crown 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see Paraphrase 18. My advice therefore is that you be content to endure some smart for Christ if you mean to receive any crown from him that you be courageous in the confessing of Christ and contend for that shining royal robe that belongs to Martyrs without which in intention at least of mind you are still imperfect and under the reproach of cowardise and want of love and to this purpose that ye look deeper into the nature of Christian Religion the precepts doctrines and examples thereof and there ye shall find what yet ye see not that case and prosperity here are no signe of God's favour but on the other side 19. As many as I love I rebuke and chasten Be zealous therefore and repent Paraphrase 19. The expression of his fatherly love to his children is the bestowing some chastisements upon them thereby to fit them for his love 20. Behold I stand at the door and knock If any man hear my voice and open the door I will come in to him and will sup with him and he with me Paraphrase 20. Lo I have waited long and called for and expected this loving reception from you and the doors being barred within by a custome of sinning and negligence I have not yet though I have the key in mine hand v. 7. found any admission And now I am admonishing of you calling you to repentance and whosoever shall thus open and receive me into a pure Christian heart I will enter into a most free commerce of love with him and this conversion of his shall be matter of mutual rejoicing and festivity to both of us 21. To him that overcometh will I grant to sit with me on my throne even as I also overcame and am set down with my Father in his throne Paraphrase 21. And upon his suffering and enduring for me and constant perseverance in that love even to death in despight of all temptations to the contrary he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings see note on c. 2. o. 22. He that hath an ear to hear let him hear what the Spirit saith unto the Churches Annotations on Chap. III. V. 1. Sardis That Sardis is the first reformed Church in the Antitype that of Germany begun at Wittemberg by Luther An. Dom. 1517. is the affirmation of M. Brightman but without any other proof but either that Sardis is more southerly then Thyatira and so according to his phansie must have more of the life of truth in it or because there is no mention here of Balaam and Jezebel which he had resolved must signifie the doctrines of Christian Rome the absence of which must signifie to him a breaking off from the Roman communion or that she had a name to be living but was dead which saith he must referre to the doctrine of Consubstantiation among the Lutherans an argument that they were hugely amisse and spiritually dead after that reformation But alas how farre are these from being marks in the forehead or the writing an Epistle to Germany by name which in his Epistle he pomised to shew us This were a strange rate of interpreting of dreams which no Oneirocritick would allow of but a much stranger of explaining of Prophecies The same course hath he taken in the other two remaining Churches Philadelphia must needs be the Helvetian Swedish Genevan French Dutch Scotch reformed Churches but no reason for it again but that the city of Philadelphia was yet farther south then Sardis and so must needs signifie some encrease of reformation and secondly that the name of Jezebel was not in it and thirdly that the word Philadelphia signifying brotherly love cannot be applied to any but this pattern of all piety to which the Author had so much kindnesse the Church of Helvetia and Geneva c. And the reformed Church of England must be the Church of Laodicea not from any denotation in the name or characters in the forehead which he promised to all in his Epistle and attempted to shew in the former of them but onely because Episcopacy was here retained and so was a mixture of cold with that of heat in the purity of the doctrine and consequently is the lukewarm Church which is here found fault with How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops and say that they were warm in respect of Primitive purity of doctrine but cold in respect of a government which is contrary to the Primitive and consequently that Geneva it self were Laodicea is obvious to every man And yet after this manner doe his groundlesse loose interpretations proceed which in each of these seven Churches I have pointed at to give the Reader a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast of the interpretations of this man whose licentious phansie and love of change hath assisted him to make them and whose authority among many the opinion of the Apostolicalness of his writings hath holpen him to seduce blind so many Having given the Reader this view of so many severals I shall not hereafter give my self that scope but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him V. 5. Booke of life This book wherein names are said to be written and from thence blotted out sometimes is here used by analogie with Registers in cities containing the names of all citizens and from which rebels and desertors were blotted out Censores populi aevitates soboles familias censento Let the Censors set down or register all mens ages children families saith Tully de Leg. 3. These were at Athens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ch 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done such as are mention'd Esth 6. 1 2. out of which it seems the records are brought by which the wicked are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their wicked works which are there recorded from which certainly it is that any man's name is blotted out of this book of life or is not found written in it And so S. Chrysostome and the ancients understand this book of life to be that in which according to their qualifications and demeanours in their lives and especially
of some difficulty Two things especially it signifies in this Book a Covenant and a Will or Testament a Covenant Mat. 26. 28. Mar. 14. 24. Lu. 22. 20. as may appear by the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new which notes the opposition of this to the Old and so that this is what the Old was i. e. not a Testament but a Pact or Covenant Not a Testament to which Death is supposed necessary Heb. 9. 16. but could there have no proper place but a stipulation betwixt God and his people the Jewes promising mercies and requiring duties of them And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfies a Covenant but never a Testament So again 2 Cor. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. which Old was written in Tables of Stone v. 3. and so appears to be the Law given to the Jewes and that was clearly a Covenant not a Will or Testament So again Jer. 31. 31. from whence the Writers of the Gospels and S. Paul 〈◊〉 to have derived the word there is mention of a New Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That must be a New Covenant because it is opposed to a former v. 32. which former being that of God the Father with the Jewes is a Covenant still and not a Testament for the reason forementioned and so is there described to be a kind of Marriage-Covenant as between an Husband and Spouse not a Testament between a Testaâ—or and Executor And the truth is clear that Baptisme and the Lord's Supper being the Sacraments of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this New Covenant as Circumcision was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old or former these are Foederal rites or Ceremonies Stipulations and promises which again referre to a Covenant and not to a Will or Testament So Gal. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive are two Covenants though the relation which the Apostles discourse there hath to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance v. 7. and 30. may seem to look toward a Testament for the main drift of that place is to represent to us the Law and the Gospel the Law as a Codex of Servile tasks the Gospel of Gracious promises the latter out-dating the former but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answerable to it and consequently the Law being a Covenant not a Testament such also must be the notion of the Gospel in that place and the very inheritance it self being part of the promise made to Abraham is agreeable enough to the word under the notion of a Covenant and not of a Testament part of the Evangelical Covenant being God's promise in Christ to receive us by adoption as Sons and if sons then heirs to bestow the inheritance upon us One place indeed there is in these Books where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallibly signifies a Will or Testament Heb. 9. 16 17. as appears by the Death of the Testator mentioned v. 16. But of those two verses it is observable that the notion of Testament is there taken in by way of Accommodation as a second sense of the word superadded to the former of a Covenant in which it is used v. 15 18 20. it being said of Christ v. 15. that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator or Sponsor of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Covenant not Testament that of Mediator being farre from this of a Testator And besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New there is opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first in the end of the verse and so must be in the notion of a Covenant still because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first was onely a Covenant and not a Testament the Author of it there being cleerly God the Father in whom Death the ratification of Testaments could have no place This again further appears by what is said of it v. 18 19. For there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was said to be consecrated with blood was the Tables of the law the Commandements v. 19. and will fitly be rendred there Covenant not Testament v. 20. It being the constant custome and practice of the Eastern Nations to use Blood in the striking of any Pact or Covenant but not in making every Will or Testament and to that the express testimony of Exod. 24. 6. which is there cited doth belong the sprinkling of blood being the ceremony following Moses's rehearsing the Commandements to the people Exod. 20 21 22 23. as the sanction of a Covenant So that although it be evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16 17. doâ— signifie Testament yet it is as clear that as in all the other foremention'd Texts so also in the verses antecedent and consequent to these it signifies Covenant also and even in these not Testament exclusively to Covenant but Covenant and Testament superadded to it Covenant in the other verses and then by extending the use of the word to its full latitude Covenant and Testament both Upon this consideration and in reverence to the usage of the Latine and Western Churches who generally have used Testamentum in this place though some have used Instrumentum to contain both and others Foedus Covenant onely and that by retaining the word Testament I may be sure also to retain that comfortable intimation viz. that in the Gospel unspeakable gifts are given or delegated to us antecedently to all conditions required of us such are Christ's giving himself for us Calling us and giving us Sufficient grace to come unto him Upon these grounds I say it is not amiss to take in both the words in the rendring of this Title that of Covenant as being most agreeable to the use of the words in the Sacred Dialect and most agreeable to the nature of the Gospel which is as all Covenants made with inferiors are Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith a New Law requiring a condition of Faith and Obedience in us without which the Gospel is not the savour of life a Gospel of mercy to any and withall that of Testament also wherein the Christians inheritance is seal'd to him as to a Son and Heir of God's and wherein the death of Christ as of a Testator Heb. 9. 16 17. is set down at large by way of story and as it is applyable to our benefit THE note a GOSPEL according to St. note b MATTHEW Annotations THe Gospell What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek which we render Gospel signifies among Authors is ordinarily known viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good news or good tidings Thus the Angel speaks of the birth of Christ in relation to all that should follow after it Luke 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bring you good tidings of great joy i. e. very joyful good tidings Only
Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
19. 14. that is betwixt nine and twelve of the clock he was condemn'd by Pilate and soon hurried away by the souldiers and fasten'd to the Crosse 26. And the note b superscription of his accusation was written over the King of the Jewes Paraphrase 26. And according to the Roman custome his Indictment or charge for which he was put to death was written and fixt over his head 27. And with him they crucified two theeves one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors Paraphrase 28. And by this meanes that prophecy Isa 53. 12. 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the Temple and buildest it in three daies Paraphrase 29. using an expression of detestation said 30. Save thy self and come downe from the crosse 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save Paraphrase 31. Rulers of the Sanhedrim mocking him said among themselves He undertook to be a saviour of others and did many miraculous cures on others but 32. Let Christ the King of Israel descend now from the crosse that we may see and believe and they that were crucified with him reviled him Paraphrase 32. one of them 33. And when the sixt hour was come there was darknesse over the whole land untill the ninth hour Paraphrase 33. And when the trumper that founded twelve at noon had gone 34. And at the ninth hour Jesus cryed with a loud voyce saying Eloi Eloi lama sabacthani which is being interpreted My God my God why hast thou forsaken me 35. And some of them that stood by when they heard it said behold he calleth for Elias 36. And one ran and filled a spunge full of vinegar and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take him downe 37. And Jesus cryed with a loud voice and gave up the ghost Paraphrase 37. aloud saying Father into thy hands I commend my spirit and so 38. And the veile of the Temple was rent in twaine from the top to the bottome Paraphrase 38. See Mat. 27. 51. 39. And when the Centurion which stood over against him saw he so cryed out and gave up the ghost he said Truely this man was the son of God Paraphrase 39. the commander of the band of souldiers and other of the souldiers Mat. 27. 54. 40. There were also women looking on afarre off among whom was Mary Magdalen and Mary the mother of note c James the lesse and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women which came up to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the sabhath Paraphrase 42. eve of the feast of unleavened bread the first day o◠which was the sabbath or saturday that year of Christ's passion 43. Joseph of Arimathea an honourable note d counseller which also waited for the kingdome of God came and went in boldly unto Pilate and craved the body of Jesus Paraphrase 43. one of the Sanhedrim Lu. 23. 50. or els a Decurion or Counsellour in the Province 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had been any while dead Paraphrase 44. did not know doubted whether 45. And when he knew it of the Centurion he gave the body to Joseph 46. And he bought fine linen and took him down and wrapped him in the linen and laid him in a sepulchre which was hewn out of a rock and rolled a stone unto the doore of the sepulchre 47. And Mary Magdalen and Mary the mother of Joses beheld where he was laid Annotations on Chap. XV. V. 17. Clothed him with purple Many particulars mention'd in their dealing with Christ were not from the Jewish but the Roman customes Some were mention'd in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him which the text here saith was done by the souldiers and Luke by Herods servants or else the Roman guards Lu. 23. 11. And so saith Lazaerus Bayfius this purple or scarlet gown or robe was the Roman fashion call'd toga picta and accordingly by S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 23. 11. and was by way of scoffe brought to Christ by the souldiers as if it had been sent by the Senate and people of Rome to him which as the Jewes said pretended to be their King See farther Lu. 23. b. V. 26. Superscription of c. That it was the Romans custome to write the crime for which any man suffered death in a table and carry it before him to execution appears by Eusebius Eccl. hist l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where of Attalus the Christian Martyr it is said that he was led about the amphitheatre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with a table carried before him in which was written in Latine This is Attalus the Christian So in Suetonius Domit. c. 10. Detractum in arenam canibus objecit cum hoc titulo Impiè locutus c. He brought him out and cast him to the dogs with this title or inscription He spake impiously This elsewhere he calleth elogium a way of publishing the fault in Calig and so Tertullian in his Apologie c. 11. And as of other kinds of death so particularly of those that are crucified This is mention'd by Dio of a servant that he was carried to the crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a writing or words declaring the cause of his being put to death From these records of the Romans appears the propriety of all these expressions in the severall Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superscription of the cause or of his crime here in Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the charge or cause written over his head Mat 27. 37. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription Lu. 23. 38. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine word Titulus title Joh. 19. 19. all to the same purpose noting this Roman custome observed in the dealing with him more Romano after the manner of the Romans V. 40. James the lesse That the Positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the Comparative the lesse or the younger doth not appear by any circumstance of this text or Analogie of other places And there were three James's so known two Apostles the third the brother of the Lord that this title of the lesse in the Comparative could be no character of the third of these to distinguish him from the other two That which is most probable is that being a kind of cognomen here it is an Abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little in stature the
pleased So when of Noah 't is said that he found grace in the eyes of the Lord Gen. 6. 8. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such as these whose uprightnesse of heart and sincerity though mix'd with much frailty and some sin for which there is no way of pardon but in Christ hath approved them to God and to these and none but these this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace on earth belongs And so this reconciliation of God to all penitent sinners all sincere faithful new creatures those whom God sees and ownes as such as it is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace upon earth toward men of his good-liking so is it next the glory of God mention'd in the former words the principal design of Christs coming into the world V. 35. A sword shall pierce That Mary the mother of Christ was put to death is the affirmation of Epiphanius l. 3. haer 78. contra Dicomarianitas and this place of Scripture said to be fulfilled by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was put to death according as it is written asword shall passe through thy soul also and so he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her glory is among the martyrs If she were not actually put to death some great sensitive affliction the sharpness of which is here compared to a sword and said to pass through her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her animal or sensitive soul is here certainly meant by it V. 37. Served God with fastings Of this Hanna 't is the testimony of Cyril of Jerusalem Cat. 10. that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first title referres to her continence and widow-chastity for so many years having lived with an husband but seven years after marriage he in all probability dying at that time The 2d. to her devotion and strict observance of piety The 3d. not to a solitarie monial life as the Latine interpreter there falsly renders it but to such a strict observance of all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or austerity in fasting so often every week and attending of publick and private prayers so often every day and all this for the whole space of her ensuing life as was antiently observable among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or devout persons Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God and dayly frequented the Temple at the houres of prayer not that she did neither eat nor sleep or that in any respect she could be said to dwell there alwayes but that serving God there at all the set times of prayer and to prayer adding the weekly observances of fasting also she returned from those performances to her own house and there properly inhabited and this is enough to own that expression here that she departed not from the Temple i. e. forsook it not kept close to it at the set times though she was at her own house also at other times as the Apostles ch 24 53. are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the Temple and Act. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing there which yet doth not note that they were never out of it but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they continued unanimously constant in prayer and supplication not again that they did never intermit praying but that they were constant in the frequent dayly performances of that duty at the houres appointed for it V. 49. My Fathers businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to referre to the place where they found him i. e. in the Temple and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter his own Jo. 19. 27. signifies his own house as Ester 5. 10. and 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Thus the Syriack reads it and thus Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his temple So Chrysostom Hom. 52. in Gen. speaking of Abimelech driving Isaac out of his countrey askes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither drivest thou the righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do'st thou not know that whithersoever he shall happen to depart 't is necessary he should be in his Fathers house i. e. within his providence And Dionysius Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They found me in my house saith he by the prophet but in the Gospel I must be in those of my father i. e. in his house likewise So Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in the Temple of God he said knew ye not that I must be in my fathers house See the learned Fullers Miscell p. 585. CHAP. III. 1. NOw in the fifteenth year of the reign of Tiberius Caesar Pontius Pilate being note a Governour of Judaea and Herod being Tetrarch of Galilee and his brother Philip Tetrarch of note b Iturea and of the region of Trachonitis and Lysanias the Tetrarch of Abilene Paraphrase 1. Procurator of Judaea and Herod Governour of that fourth division of the kingdom called Galilee 2. Annas and Caiaphas being the note c High priest the word of God came unto John the son of Zacharias in the wildernesse Paraphrase 2. Annas a chief priest being a man of principal authority among the Jews and Caiaphas placed by the Procurator in the Pontificate 3. And he came into all the countrey about Jordan preaching the baptisme of repentance for the remission of sins Paraphrase 3. to several parts of the coasts that were nigh Jordan Bethabara Ioh. 1. 28. Aenon Ioh. 3. 23. and by that means all the region about Iordan came to hear him and he warned all the people to repent and be baptized of him to come in as proselytes of his that so their sins might be forgiven which would otherwise bring certain destruction on them 4. As it is written in the book of the words of Esaias the prophet saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight 5. Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth Paraphrase 4 5. There shall come a cryer or herauld or harbinger of the Messias in the wildernesse to fit men by repentance for the receiving of Christ and part of his proclamation shall be in these words Every valley c. which may figuratively import the peculiar quality of the Gospel of Christ which was to work upon the poor in spirit and exalt them to a participation of the greatest priviledges which none of the higher loftier spirits were capable of till they were humbled and brought down from their heights but literally they may seem to foretel the terrible destruction which should shortly come upon this people for their impenitence the plaining of the land for the coming of the Roman army see note on Mat. 3. c. and
most glorious ends to the good of the world determined to deliver me up into thy power to suffer death under thee And this is a great aggravation of the sinne of Judas and the Jewish Sanhedrim he to deliver me up to them they to make thee their instrument to serve their malice in crucifying me not only an innocent person but even the son of God himself This they have had means to know better then thou and therefore though thy sinne be great yet theirs being against more light is much more criminous and shall accordingly be more severely punished 12. And from thenceforth Pilate sought to release him but the Jewes cried out saying If thou let this man goe thou art not Caesars friend Whosoever maketh himself a king speaketh against Caesar Paraphrase 12. This speech of Christs was so resented by Pilate that from that time he was very solicitous to have him set at liberty But the Jewes clamours and threats overaw'd him telling him that this Jesus was a stirrer of sedition and disturber of the government and if he did not put him to death he should not perform the part of a Procurator of the Roman Empire 13. When Pilate therefore heard that saying he brought Jesus forth and sat down in the judgment seat in a place that is called the pavement but note a in the Heâ—rew Gabbatha Paraphrase 13. Syriack 14. And it was the preparation of the Passeover and note b about the sixt hour And he saith unto the Jewes Behold your King Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread and 't was toward noon or midday 15. But they cried out Away with him away with him crucifie him Pilate saith unto them Shall I crucifie your King The chief priests answered We have no King but Caesar 16. Then delivered he him therefore unto them to be crucified and they took Jesus and led him away Paraphrase 16. Thereupon he passed sentence against him according to the votes of the Jewes that he should be crucified and the souldiers v. 23. led him away to execution 17. And he note c bearing his crosse went forth into a place called The place of a scull called in the Hebrew Golgotha Paraphrase 17. And a crosse being laid on his shoulder he was led toward a place called in Syriack Golgotha that is the place of a scull but by the way they met Simon of Cyrene and made him carry the crosse part of the way 18. Where they crucified him and two other with him on either side one and Jesus in the midst 19. And Pilate wrote a title and put it on the crosse and the writing was Jesus of Nazareth the King of the Jewes Paraphrase 19. the cause of his death his accusation see note on Mar. 15. b. 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the city and it was written in Hebrew and Greek and Latine Paraphrase 20. Syriack words but Hebrew letters and in Greek and Latine words 21. Then said the chief priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes Paraphrase 21. Then they of the Jewish Sanhedrim said 22. Pilate answered What I have written I have written Paraphrase 22. The inscription shall not be altered 23. Then the souldiers when they had crucified Jesus took his garments and made four parts to every souldier a part and also his coat now the coat was without seam woven from the top throughout Paraphrase 23. under-garment see Lu. 23. 34. which was woven all of one piece 24. They said therefore among themselves Let us not rent it but cast lots for it whose it shall be that the scripture might be fulfilled which saith They parted my rayment among them and upon my vesture they did cast lots These things therefore the souldiers did Paraphrase 24. This therefore was exactly according to that prediction done by the souldiers 25. Now there stood by the crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the disciple standing by whom he loved he saith unto his mother Woman behold thy son Paraphrase 26. John he said unto his mother John shall supply the place of a son to thee to sustain thee see note on 1 Tim. 5. b. 27. Then saith he to the disciple Behold thy mother And from that hour that disciple took her unto his own home Paraphrase 27. And to John Deale thou with her as with thine own mother whereupon John took her home to his own house with him 28. After this Jesus knowing that all things were now accomplished that the scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger and they filled a spunge with vineger and put it upon hyssope and put it to his mouth Paraphrase 28 29. After this Jesus considering that all this while or thus farre all the prophecies concerning him had punctually been fulfilled to give farther occasion to the fulfilling that of Psal 69. 22. he saith I thirst Or seeing that now all was completed save only that one particular prediction he calls for somewhat to drink knowing that according to that of the Psalmist they would give him vineger And accordingly so they did 30. When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Paraphrase 30. And assoon as he had drunk of that he said aloud All prophecies are now fulfilled as farre as belongs to my life and bowing his head as in a gesture of adoration and prayer he said Father into thine hands I commend my spirit and so expired 31. The Jews therefore because it was the preparation that the bodies should not remain upon the crosse on the sabbath day for that sabbath day was note d an high day besought Pilate that their leggs might be broken and they taken away Paraphrase 31. Then the Jews that the bodies of the dead might be quickly taken from the crosse and not hang there on the day following which was the first day of unleavened bread to which this day of the Pasch was the eve or preparation and also Saturday and so a feast and a sabbath together 32. Then came the souldiers and brake the leggs of the first and of the other which was crucified with him Paraphrase 32. The souldiers therefore according to appointment went to take them down and lest there should be any life in them and so being taken down they should run away and escape they brake the leggs of the two thieves 33. But when they came to Jesus and saw that he was dead already they brake not his leggs 34. But one of the souldiers with a spear pierced his side and forthwith came there out blood and water 35.
Paraphrase 19. This speech of Christ was a figutative expression that crucifixion was the kind of death by which he should confesse Christ And to this he added these words Follow me that is thou shalt follow me in sufferings as before thou didst in discipleship 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord wchih is he that betrayeth thee Paraphrase 20. John Christ's beloved disciple who at his last supper was next unto him c. 13. 13. and asked him that question 21. Peter seeing him saith to Jesus Lord and what shall this man doe Paraphrase 21. But what shall this mans fate be 22. Jesus saith unto him If I will that he tarry note c till I come what is that to thee Follow thou me Paraphrase 22. I told you of some that should escape the fury of the evil times approaching and continue to the time that I shall come in judgement against Jerusalem and destroy it by the Romans And what harm is it to thee and how art thou concerned to know if John be one of these thou art likely to follow me to the crosse and the cheerful doing of that becomes thee better then this curiosity 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him he shall not die but if I will that he tarry till I come what is that to thee 24. This is the disciple which testifieth these things and wrote of these things and we know that his testimony is true Paraphrase 24. This is he that is the author of this Gospel which he preach'd in Asia and about two and thirty years after Christs ascension by the entreaty of the Asian Bishops wrote and publish'd it And the Christians of Asia especially of the Church of Ephesus know so much of his good life miracles and veracity and withall of the agreeablenesse of his time of death with what is here affirmed to be foretold by Christ that we cannot but approve his testimony and affixe our seal to all that is in this Gospel affirmed by him 25. And there are also many other things which Jesus did the which if they should be written every one note d I suppose that even the world it self could not contain the books which should be written Amen Paraphrase 25. Thus much was written by S. John but much more was done by Jesus many miracles c. all which if they were distinctly set down in writing they would even fill the world the volumes would be so many Annotations on Chap. XXI V. 7. Fishers coate What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may thus be collected 1. Sam. 18. 4. Jonathan is said to put it off and give it to David Where as the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pallium see Matt. 5. Note r. the upper garment so by Jonathans giving it to David it appears it was of some value and that agrees also to the upper garment which was such Now though Suidas in one place interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment or shirt yet it is clear by him else where that this was his notion not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he sets down the difference between these two making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner garment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outer So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instita superaria garments that are put over Nonnus expresses this here to be cast over them to cover their thighs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A covering to their nakedness Theophylact gives a larger description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a linnen garment that the Phenician and Syrian fishermen gird about them either when they are naked or when they have other garments on such as the Painters put on the Apostles over their other cloths and this was the reason why Peter being naked toyling about catching of fish to cover his nakedness girt this garment about him This description of his inclines me to believe that it was simply an apron which is worn over cloths sometimes to keep them clean sometimes is cast over the naked body to hide the shame as we read in the story of Adam V. 15. Lovest thou me To love Christ is so to love as to hold out in confessing of him in the time of the greatest danger see Note on Rev. 2. 4. that love that casteth out fear 1 Joh. 4. 18. So here it is opposed to renouncing or denying of Christ in the time of triall Peter had resolved he would never thus renounce Christ though all others should which was in effect that he loved Christ more then any other disciple did But having failed foully in that particular at the time of Christs arraignment and denied him three times when no other disciple save Judas did once Christ now calls to his mind that former speech and contrary performance of his and by thrice repeating this question Peter lovest thou me in respect of his three denials and the first time adding the words more then these in respect of his magnifying his love beyond all others he now engageth him by the sense of his fall to a better discharge and more constant expression of his love in converting men to the faith of Christ and labouring in the Gospel and to raise him up with some comfort after so sharp an admonition he foretells him that now indeed he should suffer death for the testimonie of this truth V. 22. Till I come What is oft meant in the Gospels by the coming of Christ viz. that famous execution upon the Jews hath been oft mention'd see Note on Matth. 16. 0. 24. b. This John did survive Peter of whom Christ prophesies here ver 18. being put to death in Neros time but John continuing not only till Titus's time but through Domitians and Cocceius Nervas to Trajans reign above an hundred years after Christs birth and so thirty years after this coming of Christ was past So saith Iren. l. 2. p. 192. A. and by what he adds of the Seniores qui non solùm Joannem viderint sed alios Apostolos the Elders which saw not John only but the other Apostles also 't is probable that some others of the Apostles lived to that time of Trajane also V. 25. I suppose that That S. John wrote this Gospel at the entreaty of the Bishops of Asia constituted by him is affirmed by Eusebius To which it is agreeable that they should set their signall or Testimonie to it to recommend it to other Churches reception And accordingly the attestation is given in the plurall number ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know that his testimony is true And then this last verse though it may be a conclusion of S.
brought he them out of it Paraphrase 17. The God of Israel chose Abraham c. and promised to blesse and multiply his seed and accordingly performed it encreasing them to a very great number even at the time when they were sojourners and slaves and their children appointed to be killed as soon as they were born in Aegypt and with many wonderfull miracles at last brought them out from thence 18. And about the time of fourty years note f suffered he their manners in the wildernesse Paraphrase 18. And for fourty years although they rebelled and murmured against him and accordingly he sent many punishments upon them and permitted none of the murmurers to enter Canaan yet dealt he with them with much kindnesse and tendernesse carried them as in his armes provided for them fed them miraculously in the wildernesse 19. And when he had destroyed seven nations in the land of Canaan he divided their land to them by lot 20. And after that he gave unto them Judges about the space of four hundred and fifty years untill Samuel the Prophet Paraphrase 20. he raised up some particular eminent men to fight their battels for them and that way of government lasted till the time of Samuel who being a Prophet ruled them in God's name and stead for a while 21. And afterward they desired a King and God gave unto them Saul the son of Cis a man of the Tribe of Benjamin by the space of fourty years 22. And when he had removed him he raised up unto them David to be their King to whom also he gave testimony and said I have found David the son of Jesse a man after mine own heart which shall fulfill all my will Paraphrase 22. whom I will make use of to rule my people according to my will 23. Of this man's seed hath God according to his promise raised unto Israel a Saviour Jesus Paraphrase 23. And as he promised so hath he performed from his posterity is Jesus come appointed by God to be the law-giver and judge of the world to rule and govern all to fight their battels against sinne and Satan 24. When John had first preached before his coming the baptisme of repentance to all the people of Israel Paraphrase 24. before his beginning to preach or entrance on his prophetick office 25. And as John fulfilled his course he said Whom think ye that I am I am not he But behold there cometh one after me whose shooes of his feet I am not worthy to loose Paraphrase 25. And as John preached and baptized he renounced being the Messias telling them that he was but his forerunner and that he should shortly come and preach among them whose disciple saith he I am not worthy to be 26. Men and brethren children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent Paraphrase 26. And now brethren both Jewes and Proselytes this Gospel which Christ thus brought into the world is sent to be proclaimed and made known to you 27. For they that dwell at Jerusalem and their rulers because they knew him not nor yet the voices of the Prophets which are read every Sabbath day they have note g fulfilled them in condemning him Paraphrase 27. For the Sanhedrim and people of Jerusalem that then was did nor understand him to be the Messias which they might have done if they had considered the predictions of the Prophets conteined in those lessons and portions of Scripture especially prophetick which every Sabbath day are read in their Synagogues but adjudged him to death and in so doing fulfilled those very prophecies which they understood not yet pretended to understand and value so much for they said it should be so 28. And though they found no cause of death in him yet desired they Pilate that he should be slain Paraphrase 28. And though he were perfectly innocent no capital accusation produced against him yet by their importunity they forced Pilate to condemne him to be crucified 29. And when they had fulfilled all that was written of him they took him down from the tree and laid him in a sepulchre Paraphrase 29. And when by thus doing they had not more acted their own malice then fulfilled the prophecies concerning the Messias according to what he himself said It is finish'd and then gave up the ghost then the Officers took him down from the crosse and put him into a tombe sealed it up and watched it secured him by all wayes imaginable 30. But God raised him from the dead Paraphrase 30. And yet after all this God raised him from the dead 31. And he was seen many days of them which came up with him from Galilee to Jerusalem who are his witnesses unto the people Paraphrase 31. And for fourty days he continued upon the earth and was severall times seen and convers't with and did eat and drink and shewed the print in his hands and side in the presence of his disciples and divers others who from the beginning had attended on him as disciples who now testifie this truth unto all the Jews 32. And we declare unto you glad tidings how that the promise which was made unto the fathers 33. God hath fulfilled the same unto us their children in that he hath note h raised up Jesus again as it is also written in the second Psalme Thou art my Son this day have I begotten thee Paraphrase 32 33. And the subject of this Gospel which we thus proclaim unto you is the promise made to Abraham that in his seed c. to Moses that God would raise up a Prophet c. which promise God hath now fulfilled in raising Jesus from the dead Of which also that in the second Psalme was a prophecy when to David after his great persecutions it was said that God had now begotten him thereupon calling him his son that is set him upon his throne and given him that title of greatest dignity and which is in Scripture the title of Kings as on whom is enstated that power over men which belongs originally to none but God and derivatively to none but those on whom God bestowes it who consequently are called both children of the most High and Gods Psal 82. 1. 6. as those that are made like unto another are to expresse that similitude called his sons and sometimes have his name communicated to them 34. And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the note i sure mercies of David Paraphrase 34. To the same purpose also that God should not only raise him from the dead but also secure him never to dye any more for Lazarus and others that were once raised dyed again are those two other known prophecies one Isa 55. 3. I will give you the sure mercies c. the expression of an everlasting Covenant spoken literally to
they were brought low with a famine so that they should feed on one anothers bodies c. And so saith Lactantius it fell out soon after their death Vespasian extinguished the name and nation of the Jewes c. The second thing which is known in story and usefull to be here premised is the rise and growth of the Haeresie of the Gnosticks the followers of Simon Magus which in a short time while the Apostles lived and preached over-ran all their plantations and in a greater or lesse degree infested all the Churches of those times and by the two baits which they used liberty of all abominable lusts and promises of immunity from persecutions attracted many unto them and wheresoever they came began with opposing the Apostles and Governors of the Churches And accordingly these Epistles being adapted to the present urgencies and wants of those Churches it cannot be strange that there should be frequent admonitions intermix'd in all of them to abstain most diligently and flie from these And from the several parts of that character which belonged to these Haereticks many passages of some difficulty will be explained also Beside these many other particular matters there were either wherein the Apostles were themselves concerned to vindicate their authority or practices or which had been proposed by the Churches to obtain satisfaction in them which occasioned several discourses on those subjects as will be discernible also when the particulars are surveyed And then though by Analogie and parity of reason these may be extended very profitably to the general behoof and advantages of other Churches of God and particular Christians of all ages yet for the right understanding of the literal and primarie sense of them it will be most necessary to observe these or the like particular occasions of them and accordingly to accommodate the interpetations And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised First What is the reason of the place which it hath in the Canon before all the rest of his Epistles And this well be defined 1. Negatively then Positively 1. Negatively that it is not to be taken from the order of time wherein it was written for most of the other Epistles are antiently affirmed and by some characters doe seem to have been written before it And although the defining the time and the place of writing them be but conjectural and fallible no way deducible from Scripture story there being so great a part of Paul's time whereof the book of the Acts which ends at his first being at Rome saith nothing yet because as Eusebius saith the story of those years after the Acts is not written by any and consequently whatever different account be pitched on that will be meerly conjectural also I shall therefore by keeping in this matter of time and place to the ordinary road rather choose to adventure erring thus in matters of no greater importance then to attempt any new way which will be equally if not more uncertain Thus then it is commonly acknowledged that the first to the Thessalonians was written at his first being at Corinth An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after The first to the Corinthians in the third year of his being at Ephesus An. Chr. 54. wherein accordingly he mentions his designe to tarry at Ephesus till Pentecost ch 16. 8. The first to Timothy from Macedonia in the same year That to Titus from Greece An. Chr. 55. The second to the Corinthians from Philippi assoon as he had received newes by Titus what successe his first Epistle had found among them which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first And perhaps about the same time the Epistle to the Galatians also After which coming again to Corinth he wrote this to the Romans a little before the Emperour Claudius's death which is placed by Chronologers in the 55. yeare of Christ That he wrote it at this time may appear by his own words c. 15. 19 23 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum agreeable to what we find Act. 20. 3. where after his departure from Ephesus c. he came and stai'd three months in Greece meaning thereby the region from Achaia to Illyricum and v. 23. that he had no more to doe in those parts but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem to carry the almes to the Christians there This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him not onely to kill him but to seise upon the money which he carried with him he diverted through Macedonia By which it is manifest that this was the point of time wherein this Epistle was written after his coming to Illyricum and before his going up to Jerusalem with the Collection and so about the death of Claudius and after the writing those other Epistles The reason then of this praecedence is to be taken positively from the dignity of the city to which the Epistle was addressed viz. Rome the Imperial seat which as afterward it gave praecedence to the Bishop of that city and seat of majesty before all other cities though earlier planted with the Faith so in the forming of the Canon of Scripture it brought the praecedence to this Epistle before those which were more antiently written Secondly That this Epistle was written to the Romans before this Apostles having been among them This appears very probable from several passages in the first chapter v. 10 11 13. but especially v. 15. So as much as in me is I am ready to preach the Gospel to you that are in Rome also joyning them with the Greeks and Barbarians to whom he was a debter v. 14. that is had not yet paid that charity of preaching the Gospel to them If this be rightly concluded it will then follow that a Church being before this time planted there and that in an eminent manner so as to be taken notice of in all the Provinces c. 1. 8. some other Apostle and particularly S. Peter must before this time be supposed to have preached there by force of that known affirmation of the antients that the Church of Rome was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded and edified by those two Apostles Peter and Paul So saith Irenaeus of the Apostles indefinitely and Epiphanius of these two by name And so Gaius in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of their monuments calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trophees of them which built that Church and so Dionysius Bishop of Corinth in the same place of Eusebius affirms the Churches both
made of none effect Paraphrase 17. For Christ did not principally send me to baptize which others may doe as well but to publish the Gospel to them that never heard it yet not this that I am more eloquent then others and so fitter for the work for this is not my way of publishing it to attract men to the faith by any perswasion of humane eloquence but onely by doing as Christ hath done before me by venturing my life in doing it This was the great means by which Christ meant to obtain belief sealing his doctrine with his blood and if I should let eloquence endeavour to supply that place I should disparage Christs way 18. For the preaching of the crosse is to them that perish foolishnesse but unto us which are saved it is the power of God Paraphrase 18. For the preaching a crucified Saviour requiring belief to him obedience to him who was shamefully put to death and believing on whom may probably bring the same on us may seem a ridiculous thing to impenitent unbelievers but to us which have come in to Christ by repentance and faith 't is the most glorious evidence of the power of God 19. For it is written I will destroy the note e wisdome of the wise and will bring to nothing the understanding of the prudent Paraphrase 19. And thereby is fulfilled that saying of Isaiah ch 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect 20. Where is the wise where is the scribe where is the note f disputer of this world Hath not God made foolish the wisdome of this world Paraphrase 20. Let all the Philosophers and learned or searching men the Jewish interpreters of Scripture shew me so many men brought to reformation and virtuous living by their precepts as we have done by this ridiculous way as 't is believed of preaching the crucified Saviour or the doctrine of that Christ which was put to death by the Jewes Doth it not appear that all the deep wisdome of the world is become absolute folly in comparison with it 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishnesse of preaching to save them that believe Paraphrase 21. For when the heathen world with all their study of philosophy which is the consideration of God's infinite wisdome in the creation and government of the world did not come to the true knowledge of God and when the Jewish world depending on their knowledge of the Mosaical Law did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ God was then pleased to send us Apostles to preach without any flourish of rhetorick this Gospel of Christ so scorned by the wise men of the world and by that means to reduce and rescue out of the waies of the wicked all those that will believe and embrace it 22. For the Jewes require a signe and the Greeks seek after wisedome Paraphrase 22. For as the Jewes require some signe or prodigie from heaven to be shewed them to perswade them the truth of the Gospel so the Greeks look for profound philosophy in the Gospel and scorn it because they think they find not that there 23. But we preach Christ crucified unto the Jewes a stumbling-block and unto the Greeks foolishnesse Paraphrase 23. And yet are not we discouraged from going on in our course professing him in whom we believe to have been crucified and knowing that that is a mighty determent and discouragement to the Jewes who looked for a victorious Messias that should rescue them out of their enemies power and to the Gentiles a ridiculous thing who are gratified with nothing but eloquence or profound knowledge 24. But unto them which are called both Jewes and Greeks Christ the power of God and the wisdome of God Paraphrase 24. But to the believers see note on Mat. 20. c. both Jewes and Gentiles matter of greatest admiration there being more divine power and wisdome express'd in this ordering of things so that the Messias should be crucified then in any thing that the Jewes or Gentiles could have thought on 25. Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Paraphrase 25. For of the actions and dispositions of God's counsels that which in man's opinion hath least wisdome in it is infinitely to be preferred before all that men deem wisest and that which men think hath nothing of strength or virtue hath much more of power in it then any thing else it being much a more glorious act of power to raise Christ from the dead then not to have permitted him to die as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ when he laid down his life for it then if he had been the most prosperous in this world 26. For ye see your calling brethen how that not many wise men after the flesh nor many mighty nor many noble are called Paraphrase 26. Accordingly ye may observe who the men are among you that are wrought on or converted by the Gospel not principally the learned politians the great or noble families 27. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish and this on purpose that by the successe of that the wise men of the world may be put to shame 't is that which the world counts weak that it may appear how much more power there is in that which the world counts weakest in God then in all their own strength 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are Paraphrase 28. And those methods and courses hath God pitch'd on which are by the nobles and the potentates look'd on as most despicable and empty and abject that it may appear how empty are all those things that are most valued in the world when these which they so much despise shall appear more effectuall then they 29. That no flesh should glory in his presence Paraphrase 29. That no man may have any reason to boast of his wisdome c. in God's presence 30. But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption Paraphrase 30. But of God's special bounty it is that ye believe and thereby are ingraffed into Christ who is made by God to us the author of all true knowledge the cause of our justification our sanctification and will be also of deliverance and rescue from all calamities that this life is
subject to yea and from death it self by raising us again see Rom. 8. note l. 31. That according as it is written He that glorieth let him glory in the Lord. Paraphrase 31. That all our good may be acknowledg'd to come from God and none else Annotations on Chap. I. V. 2. Call upon the name of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be surnamed Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places and so in a passive not active signification Agreeable to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called by the name of Jesus Christ as an agnomen or supernomination which notes the special relation we have to him as the spouse of that husband whose name is called upon her Isa 4. 1. which is the direct literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here or as the servant to that master by whose name he is called also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a periphrasâ—s of Christians and no more In this sense will it be most proper to interpret the like phrase Act. 2. 21. and 9. 14 21. Rom. 10. 12 13 14. and generally in the New Testament but when it signifies to appeale to or the like V. 5. Utterance The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is somewhat uncertain both because it and the knowledge following may either be the matter wherein the Corinthians are said to be enriched or else somewhat in the Apostles the means by which they were enriched in Christ If it be taken the first way then it will denote speech or utterance ability in instructing others and must be applied only to them that had such gifts in the Church and not to the whole Church of Corinth and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing in faith and word and knowledge Where as faith so the other two are gifts and graces in them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence and love that are after mention'd And the other parts of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye abound in every thing agreeing so well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here ye were enriched in all 't is most reasonable to determine that this same is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word or speech here also But because there is some difference betwixt abounding and being made rich and the latter of them referres peculiarly to the gaining of the riches and so to the means of acquiring them it is therefore possible that it may there be that which as a gift was inherent in them and so be agreeable to the rest of the graces mention'd there and yet here be the means by which they were enriched and if so then it will signifie the preaching of the word the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it as when we read of preaching the word that notes the doctrine of Christ as it was taught by him or the articles that were to be believed of him his death and resurrection c. This is wont to be set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine see 1 Tim. 5. 17. which is the farther instructing of them that have formerly received the faith and accordingly it may be so taken here where 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge which is the explication and unfolding of the mysteries of religion and may well be here the watering of Apollos which was superadded to the planting of Paul and both of them together make up that which followes ver 6. the testimony of Christ confirmed in you the testimony of Christ being the Gospel c. 2. 1. as 't is first preached so Joh. 21. 24. where 't is distinguished from the very writing of it and so 1 Joh. 1. 2. but especially Rev. 1. 2. and the confirming of it is farther declaring and proving and explaining of it the first being prerequired to the baptizing of any the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation Ib. Knowledge That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the farther explication of the Christian doctrine may appear not only by the use of it in other places see Note on 2 Pet. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of knowledge c. 12. 8. that is being able to explain mysteries as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of wisdome there is being able to speak parables or to use other such waies of veiling wise conceptions but especially by the circumstances of the Context here the Gospels being confirmed in them v. 6. And this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here set down as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special gift and the being made rich in every thing particularly in word and knowledge being all one with coming behind or being wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no gift ver 7. this is again according to what we see ch 12. 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the gifts of the Spirit Thus 2 Cor. 11. 6. where Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preferred above his speech 't is his skill in explaining the mysteries of the Scripture which is shewn in his writings in a greater height then in his speech when he was present with them was observable Thus Ephes 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in discerning and acknowledging of Christ the understanding of Prophecies and discerning Christ in them is there joyned with the Spirit of wisdome as 1 Cor. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and 1 Tim. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of Bishop Timothy's task seems to be expounding not simply reading of Scriptures to which is joyned exhortation and doctrine Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up and so indeed some Hereticks of that time were so exalted and puff'd up with it that taking upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to know somewhat that is some extraordinary matter above other men as he that thinks himself to be something that is some extraordinary person all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8. 9. they call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing men from this sort of sublime knowledge and explication of difficulties as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual from this extraordinary gift and so are referred to in that chapter under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 10 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge so called but not truly so from a false not true Spirit 1 Tim. 6. 20. V. 6. Confirmed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that even now kept the book of taxes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of them that set down the publick acts as also the customes and taxes and revenues of the Kings and so Where is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher that is the receiver of money for so they received it by weight and lastly where is the numberer of towers he that reckons and assesses the several houses of the city every one according to their bignesse which was in order again to the exacting of taxes From this matter that of this text is distant enough and yet may that be so farre here accommodated as to expresse an admiration here as it was there at a strange sudden change wrought among them although the matter of the change was very different And yet for the words also they thus farre agree that a◠there was Where is the scribe so here though in another sense where is the scribe that is doctor or learned man there the Scribe to register the taxes the notary here the learned man or doctor of the Law as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weigher so here with the change but of letter without any of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent or wise and lastly as there the numberer of towers so here the enquirer disquisitor of this world that speaks his sense among others by way of debate or discussion to find out the truth as there in the making an assesment they debated the rate or value of every house to proportion it accordingly And such applications as these by way of accommodating places to very distant senses especially when the words in the Greek translation will bear them though the Hebrew will not so well is no extraordinary or strange thing in the New Testament that of Christ's going with his parents to Nazareth that the saying might be fulfilled He shall be called a Nazarite that is the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a branch belongs to him will appear to any as strange and farre off as this CHAP. II. 1. AND I brethren when I came to you came not with excellency of speech or of wisdome declaring unto you the testimony of God Paraphrase 1. I said I preach'd not the Gospel to you in any eloquent words c. 1. 17. from whence to this place all hath been brought in on that occasion by way of parenthesis and now I resume it again because it is a thing laid to my charge by some of you that I am too plain and mean in preaching the Gospel to you An accusation or charge which I am most ready to confesse 2. For I determined not to know any thing among you save Jesus Christ and him crucified Paraphrase 2. For I thought it not any way proper for me to goe about to mend God's method and when he had determined the sum of our doctrine to be the doctrine of Christ which he taught in his life time together with the confirmation of it by his death through which also we have many precious advantages as pardon of sins through his satisfaction c. not excluding also but taking in in an eminent manner his resurrection it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd see chap. 1. 17. 3. And I was with you in weaknesse and in fear and in much trembling Paraphrase 3. And accordingly when I was among you I was in the like manner as Christ when he was here on earth very ill used see note on Rom. 8. m. Gal. 4. a. persecuted for my preaching and in continual fear of the utmost dangers Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached 4. And my speech and my preaching was not with enticing words of mans wisdome but in note a demonstration of the Spirit and of power Paraphrase 4. And as for powerfull speaking that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said such as humane writings are content with but in plain demonstration from the prophecies of the old Bible or the voice of the Spirit since and the miracles done by Christ under the Gospel 5. That your faith should not stand in the wisdome of men but in the power of God Paraphrase 5. That the ground of your faith may not be humane eloquence c. but the arguments of perswasion which God hath thought fit to make use of 6. Howbeit we speak wisdome among them that are perfect yet not the wisdome of this world nor of the princes of this world that come to nought Paraphrase 6. Mean while the things which we teach are to those men which are arriyed to the highest pitch of wisdome divine and perfect wisdome not that which this age boasts of or depends on or in which the rulers of the Jewes v. 8. doe excell for all these are now a perishing their learning and they ready to come to nought 7. But we speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory Paraphrase 7. But that wise dispensation of God's in giving us his Son which was hidden under the Jewish types and only darkly spoken of by the Prophets but by God determined from the beginning to be now revealed to us to the very great honour of us to whom it is so revealed 8. Which none of the princes of this world knew for had they known it they would not have crucified the Lord of glory Paraphrase 8. A thing which is not to be imagined that the chief men among the Jewes v. 6. see note on ch 1. c. understood any thing of for if they had they would sure never have put him to death appearing by the voice from heaven and his miracles as well as by their own prophecies to be God himself come down from heaven 9. But as it is written Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose that God prepares for them that depend on him all faithfull pious men such things as they never imagine or hope for such is the revelation of his mercifull designes toward us in the Gospel 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Paraphrase 10. And these hath God made known to us not by any fallible deceivable way but by sending down his Spirit upon the Apostles which leading them into all truth teaching them all things reveals even these deep mysteries unto us which be they never so secret in God must needs be known
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it i◠necessary that you be very
put to death and so knowes how to have compassion on all faithfull Christians that suffer in like manner Heb. 2. 17. and rose again to life and now lives never to dye again and hath all power over that invisible state and continuance in death and over death it self see note on Mat. 11. 1. being able to fetch any man out of that condition and restore him to life again and so fit to relieve and reward any that suffers though it be death it self for his sake To which purpose saith he for the evidencing the truth of what now I say that is of my faithfull care of all those that continue constant to me whilst I destroy the obdurate 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter Paraphrase 19. Do thou write the visions which thou hast formerly seen a representation both of the things which are now a doing and of others which shall soon follow after them 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden Candlesticks The seven stars are the note h Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches Paraphrase 20. And for that which thou now seest which thou art to write also as I bad thee v. 11. the meaning of it is that it representeth to thee the seven Churches to which thou must communicate these visions in an Epistle and the seven Governours of them The seven starres which were shewed thee in the vision signifie so many Governours of those so many Churches v. 11. and the Candlesticks signifie the Churches themselves Annotations on Chap. I. V. 2. The testimony of Jesus The testimony of Jesus is the Gospel as it was preached and testified by him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most creditable authentick witnesse ver 5. and accordingly 't is called I 1 Cor. 1. 6. the testimony of Christ and 2 Tim. 1. 8. the testimony of our Lord and the testimony of God 1 Cor. 2. 1. For as there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 record or testimony that God testâ—fied of his Son Joh. 8. 18. both the voice from heaven and the miracles which he did c. and as the Apostles office and the Baptists Joh. 5. 30. was peculiarly that they should testifie of Jesus Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth declare the will of God and demonstrate by prophecies by miracles by laying down his life and by his Resurrection and descent of the holy Ghost that it was such see Note on ch 3. c. Thus in the ninth verse of this Chapter where John is said to be in the Isle Patmos that is banished for the word of God and for the testimony of Jesus the meaning is evident that he was in that exile for having preached that Gospel of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andreas Caesariensis the word of God is the Gospel which he wrote not that it is certain that he had written it when he was banished into Patmos but because that very Gospel which he wrote upon the entreaty of the Asian Bishops for the confuting of Cerinthus c. was in substance preached before by him throughout all Asia and many converted to the faith by it V. 4. Asia That Asia here signifies not that fourth part in the division of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in another notion of the word known to Geographers the Lydian or Proconsular Asia is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people not only at Ephesus but almost through all Asia where Asia must needs be that Province of which Ephesus was the chief Metropolis and so Act. 20. 18. all the Bishops of Asia are by letters sent to Ephesus summoned to meet Paul at Miletus where as he foretells them v. 29. that soon after his departure cruel ravenous wolves will enter in not spacing the flock and that among themselves will arise false teachers and accordingly Timothy was then left Metropolitan of Ephesus that he might charge such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to disseminate those false doctrines 1 Tim. 1. 3. so it appears it soon fell out for S. Paul tells Timothy 2 Tim. 1. 15. as a thing known by him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all they that were in Asia rejected him which in all reason is to be understood of the generality of the Bishops near if not under this Metropolitan of whom two are there named by him Phygâ—llus and Hermogenes That it was the heresie of the Gnosticks that thus infested these Churches may appear by the Epistles to Timothy where they are distinctly named by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Science falsly so called 1 Tim. 6. 20. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fabulous Poetical Theologie consisting of strange Genealogies imitated from the heathen Poets which the Valentinians had from the Gnosticks and are described at large by Irenaeus in his description of that heresie And accordingly here is Christ's message sent to these Bishops of Asia to reprehend and warn them against this heresie Now in this Asia as there were many cities so there were some metropoles chief or mother cities to each of which the lesser adjacent cities were subordinate Of this sort the first was Ephesus saith Ulpian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inl Observ D. de Off. Procons Such again was Thyatira saith Ptolemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geogr. l. 1. c. 2. such Philadelphia in the Council of Constantinople sub Mena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Metropolis of Philadelphia of the Province of the Lydians Of the same rank are Laodicea Sardis and Smyrna affirmed to be by Pliny Nat. hist l. 6. c. 29. as cities wherein the Roman Proconsuls residing kept courts for all the adjoyning cities to resort to and the same he affirms of Pergamus c. 30. By which it appears that all the seven cities here named were Metropoles and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle Paul having spent two years in preaching the Gospel in Asia all the inhabitants said to have received the faith Act. 19. 10. so it is evident in Ignatius's time which was not long after this that Magnesia and Trallis upon the banks of Maeander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Byzantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being consequently included in this Asia were Episcopal Churches or cities Damas being Bishop of one Polybius of the other and so subordinate to the Metropolitan of Ephesus
of it and changing the name from Byzantium by Constantine Of this see Aeneas Sylvius Europ c. 3. and 7. and Ep. 131 155 162. who by what he saith of it out of antient writers viz. that when it was in its flourishing condition they that saw it look'd upon it ut deorum potiùs in terris habitaculum quà m Imperatorum as an habitation of the gods on earth rather then of the Emperors affords us one farther reason why it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved city and so also in respect of the antient learning preserved there which made all men prize it as its being an eminent Christian city gives it the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the camp of Saints CHAP. XXI 1. AND I saw a note a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea Paraphrase 1. And for a clearer representation of the flourishing estate of the Christian Church for a thousand years c. 20. to which was annex'd as in a parenthesis in a few verses the rise and successe and destruction of Mahomedisme at the end of the third verse and from v. 7. to v. 11. and to that again the day of the last doom from v. 11. to the end of the chapter there was father represented to me a most eminent illustrious change a kind of new world all the idolatry c. that was before being done away 2. And I John saw the holy city note b new Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband Paraphrase 2. And I saw visibly methought another Jerusalem coming down to be here upon the earth set out in a very beautifull glorious manner such as brides appear in see c. 19. 17. that is the Christian Church in as much solemnity of serving and worshipping God as in the Jewish Temple at Jerusalem had been and that was upon Constantine's receiving the faith and setting out his edict for Christian religion see c. 20. 4. 3. And I heard a great voice out of heaven saying note c Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God Paraphrase 3. And I heard an acclamation out of heaven given to this appearance signifying it to be the Christian Church now solemnly espoused to Christ which he will consequently protect and defend see Ezech. 37. 27. as long as they faithfully adhere to him 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away Paraphrase 4. And all persecutions and pressures and putting to death and banishing and punishing for religion which was before so ordinary and all inconvenience or incommodation by being Christians were done away 5. And he that sate upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithful Paraphrase 5. And God owned this great change all become new as the return from captivity is called a new things Isa 43. 19. as an act of his special providence and bid me take notice of it as a thing of prime eminent importance and concernment and as a decree of his that it should certainly come to passe 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the fountain of the water of life freely Paraphrase 6. And he farther said unto me Here is an end of the former state of Idol-worship persecution c. see c. 16 17. or This I have done by my eternal power and now every one that will shall have a free exercise of Christianity without any thing done by him to purchase or contribute toward it without any thing of inconvenience suffered by it 7. He that overcometh shall inherit all things and I will be his God and he shall be my son Paraphrase 7. He that continueth constant unto the Christian rule shall have all felicity in this world in doing so shall not now pay so dear for it as before they were wont in times of the prevailing of idolatry and live in the Church my family as the Son with the Father in all freedome and safety 8. But the note d fearful and unbelieving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all liars shall have their part in the lake that burneth with fire and brimstone which is the second death Paraphrase 8. But for the false apostatizing cowardly Gnosticks notable for so many ill qualities abominable villanies of lust bloodinesse persecuting of the Orthodox pure Christians adultery sorcety idol-worship deep dissimulation and lying and falsifying yea perjuries and all such as they were they shall utterly be turned out of the Church see note on c. 20. d. not to appear any more among the Christians 9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the bride the Lambs wife Paraphrase 9. And one of the seven angels that had the seven vials of the last plagues c. 17. 1. that is the executioners of judgment on Gentile Rome came to me and said Come and I will shew thee that Christian Church which be those former destructions wrought upon heathen Rome is come out of the persecutions into a flourishing condition 10. And he carried me away in the spirit to a great and high mountain and shewed me that great note e city the holy Jerusalem descending out of heaven from God Paraphrase 10. And methought I was carried unto the top of a great mountain and there was shewed this Christian Church called a city upon an hill Mat. 5. 14. mentioned before under the title of the new as here of the holy Jerusalem holy in respect of order and discipline for holinesse of living and that glorious beautiful flourishing state bestowed on it by God v. 1. 11. Having the glory of God and her light was like unto a stone most precious even like a jasper-stone clear as Crystal Paraphrase 11. Having God's presence most particularly and remarkably with it v. 3. note e. see note on Jo. 1. c. and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and twelve names written thereon which are the names of the twelve tribes of the children of Israel Paraphrase 12. Having a great high wall noting the faith of Christ or doctrine of the Gospel by which it is encompass'd and all enemies hereticks c. excluded and twelve
And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him Paraphrase 2 3. other members of the Sanhedrim accused Paul before him and besought of him that favour that he might be sent for to Jerusalem meaning to lay some villains by the way to kill him as he came 4. But Festus answered that Paul should be kept at Caesarea and that he himself would depart shortly thither Paraphrase 4. that he had left Paul in prison at Caesarea c. 24. 27. whither he himself would shortly go and hear the cause betwixt them and him 5. Let them therefore said he which among you are able goe down with me and accuse this man if there be any wickednesse in him Paraphrase 5. the chief priests said he and the rest in authority among you ver 2. 6. And when he had tarried among them more then ten daies he went down unto Caesarea and the next day sitting in the judgment-seat commanded Paul to be brought 7. And when he was come the Jewes which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answer'd for himself Neither against the Law of the Jewes neither against the Temple nor yet against Caesar have I offended any thing at all Paraphrase 8. And he cleared himself against all the accusations which were reducible to three heads offences against the Mosaicall Law profaning the Temple raising sedition against the government of the Romans see ch 24. 5 6. 9. But Festus being willing to doe the Jewes a pleasure answered Paul and said Wilt thou goe up to Jerusalem and there be judged of these things before me 10. Then said Paul I stand at Caesar's judgement-seat where I ought to be judged to the Jewes have I done no wrong as thou very well knowest Paraphrase 10. I am a Roman and I ought to be judged not by the Jewish Sanhedrim or laws but by the Roman And though I were lyable to them yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jewes or their Law 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliver me unto them I appeal unto Caesar Paraphrase 11. And if I have done any thing which by the Roman lawes is punishable capitally I will be content most willingly to suffer death I desire no mercy this he did knowing there was then no edict of the Emperours against Christianity see note on ch 26. a. But if all their accusations are invalid if I am as thou knowst I am v. 10. free from that charge of having wronged them and being a Roman ought to be judged by the Roman lawes and none of them hath interdicted Christianity there is then no reason I should be delivered up to my enemies to be my judges 'T were absolutely unjust to doe so and from that intention of thine I make mine appeal to the Roman Emperour and desire that he may judge between us 12. Then Festus when he had conferred with the councel answered Hast thou appealed unto Caesar unto Caesar shalt thou goe Paraphrase 12. And Festus conferring with those of the Jewish Sanhedrim that were there 13. And after certain daies king Agrippa and Bernice came unto Caesarea to salute Festus Paraphrase 13. Agrippa who after Herod was Tetrarch of Galilee and his sister Bernice 14. And when they had been there many daies Festus declared Paul's cause unto the king saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the chief Priests and the Elders of the Jewes informed me desiring to have judgment against him Paraphrase 15. brought in an accusation to me 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused note a have the accusers face to face and have license to answer for himself concerning the crime laid against him Paraphrase 16. to give sentence of capital punishment against any man 17. Therefore when they were come hither without any delay on the morrow I sate on the judgment-seat and commanded the man to be brought forth Paraphrase 17. And therefore that they must of necessity goe to Caesarea and accuse him And when they came I used all expedition and the very next day I went to the bench to hear this cause of Paul 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed Paraphrase 18. And upon hearing I found him absolutely free from all capitall crimes all seditious practices whereof they accused him and wherein I suspected him to be most guilty 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive Paraphrase 19. And all that stuck was some disputable matters about his particular way of serving or worshipping God and whether one Jesus were still dead or whether he were risen again as Paul affirmed 20. And because I doubted of such manner of questions I asked him whether he would goe to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him unto Caesar Paraphrase 20 21. And making some scruple whether it were fit for me to give sentence in this matter or whether it were not better to referre him to the Jewes Sanhedrim to be judged there Paul appealed to Caesar claimed his privilege of a Roman that he might not be delivered up to the Jewes and thereupon I remanded him to prison till I could conveniently send him to Rome to Caesar 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great note b pomp and was entred into the place of hearing with the chief captains and principall men of the city at Festus command Paul was brought forth Paraphrase 23. retinue and train and entred into the court or hall with the Colonels 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here crying that he ought not to live any longer Paraphrase 24. Jewes wheresoever inhabiting those of Jerusalem and others have made complaints to me as against a most notable malefactor that ought to be put to death 25. But when I understood that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him Paraphrase 25. no capital
crime and seeing he appealed to the Emperour of Rome to be sentenced at his tribunal 26. Of whom I have no certain thing to write unto my Lord wherefore I have brought him forth before you and especially before thee O king Agrippa that after examination had I might have somewhat to write Paraphrase 26. the Emperour 27. For it seemeth to me unreasonable to send a prisoner and not withall to signifie the crimes laid against him Annotations on Chap. XXV V. 16. Have the accusers face to face Of this law and custome of the Jewes Philo Judaeus is expresse speaking of the Roman Praefects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They yielded themselves to be common judges and heard equally the accusers and the defendants and condemned no man unheard prejudged none but judged without favour or enmity according to the nature of the cause V. 23. Pompe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors Laertius speaking of Dio saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous and accordingly went from city to city and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using arts to have a great train he perswaded Mariners to put on Scholars attire and follow him So Athenaeus Deipnos l. 5. speaking of Athenion returning in great pomp to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Romane ever out-braving Attica with so great a train So in Planudes vit Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking servants he went to Aegypt using this great train and glory to the astonishment of those that were there So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose dost thou carry about many servants parasites flatterers and all thy other train 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable So Hom. 4. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobles Captains innumerable forces plenty of Gold he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other train and splendor belonging to him In this notion of the word a very learned Critick Mr. Bois is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 4. 30. and so I suppose it may be rendred one that thinks himself a brave fellow among his servants being attended with a great train of them one that pleaseth himself with the magnificence of his train as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied by Eustathius to Tantalus is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fed with vain hopes and this sense agrees well with the Context there in the sonne of Sirach Be not as a Lion in thy house the pride of the Lion and his stately gate being as observable as his terribleness to which our English translation referres and it being unagreeable to the pride of that creature to be cruell toward inferiors such as servants are according to the proverb satis est prostrasse Leoni submission mollifies his wrath CHAP. XXVI 1. THen Agrippa said unto Paul Thou art permitted to speak for thy self Then Paul stretched forth the hand and answered for himself Paraphrase 1. beckning to the by-standers to hold their peace and give audience made this Apologie for himself 2. I think my self happy king Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jewes 3. Especially because I know thee to be expert in all customes and questions which are among the Jewes wherefore I beseech thee to hear me patiently 4. My manner of life from my youth which was at the first among mine own nation at Jerusalem know all the Jewes 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our religion I lived a Pharisee Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion viz. a I harisee 6. And now I stand and am judged for the hope of the promise made of God unto our fathers Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead which as it is a doctrine acknowledged by the Pharisees so is it the fundamental promise made of old 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake king Agrippa I am accused of the Jewes Paraphrase 7. And generally depended on by the Jewes and in intuition thereof it is that they spend their time in piety and obedience to God And yet for the believing and expecting this I am accused by these Jewes 8. Why should it be thought a thing incredible with you that God should raise the dead Paraphrase 8. This being by me asserted to be founded in the resurrection of Christ that is the thing that is most disbelieved God's having raised Christ from the dead And why should that be judged so incredible 9. I verily thought with my self that I ought to doe many things contrary to the name of Jesus of Nazareth Paraphrase 9. I confesse I was once of opinion that I was obliged to persecute this profession and doctrine of Christ 10. Which thing I also did in Jerusalem and many of the saints did I shut up in prison having received authority from the chief priests and when they were put to death I gave my voice against them Paraphrase 10. was a principal actor c. 7. 56. and approver of the sentence c. 8. 1. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Paraphrase 11. And in other cities beside Jerusalem I brought them into their courts and used all rigid means to make them deny Christ and was so fierce against them that I forced them to flie to heathen cities and then pursued them thither 12. Whereupon as I went to Damascus with authority and commission from the chief priests Paraphrase 12. Sanhedrim ch 9. 2. 13. At midday O King I saw in the way a light from heaven above the brightnesse of the sun shining round about me and them which journeyed with me 14. And when we were all fallen to the earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 16. But arise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witnesse both of these things which thou hast seen and of those things in the which I will appear unto thee Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel which thou hast persecuted and to proclaim unto others what thou hast now and shalt hereafter see 17. Delivering thee from the people and from the Gentiles unto whom now I
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