feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chrâ—stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would sâ—ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and
Elders of the people unto the palace of the high priest who was called Caiphas Paraphrase 3. the whole Sanhedrim 4. And consulted that they might take Jesus by subtilty and kill him Paraphrase 4. apprehend Jesus secretly without any great noyse Lu. 22. 6. and cause him to be sentenced and put to death by the Romans 5. But they said Not on the feast day lest there be an uproare among the people Paraphrase 5. And although it were customary to put malefactors to death at solemne times Acts 12. 4. that their punishment might be more exemplary yet they had an exception to that because of the great opinion the people had of him which might cause a sedition among them if 't were done at any such time of resort and therefore they deliberated and had some thoughts of putting it off till after the feast But it seems this counsel was laid aside upon Judas's proffer v. 15. only a fit season was sought by Judas v. 16. perhaps only that of apprehending him in the night 6. Now when Jesus was in Bethany in the house of Simon the leper Paraphrase 6. One Simon known and distinguish'd from others by this that he had once had a leprosie and 't is probable had been cured of it by Christ and so was a disciple of his a Christian 7. There came unto him a woman having an note b alabaster box of very precious ointment and poured it on his head as he sat note c at meat 8. But when his disciples saw it they had indignation saying To what purpose is this wast Paraphrase 8. one of them by name Judas Iscariot see c. 27. Note h. and c. 21. 2. murmured that so much ointment should be cast away upon Christ 9. For this ointment might have been sold for much and given to the poor Paraphrase 9. when it might have been sold at a good rate and that have relieved many poor people 10. When Jesus understood it he said unto them Why trouble ye the woman for she hath wrought a good work upon me Paraphrase 10. Why doe you murmure or complain of this womans action seeing that which she hath now done is an act of charity or piety very seasonable at this time 11. For ye have the poor alwayes with you but me ye have not alwayes Paraphrase 11. For you are sure to have continuall opportunities of giving almes to the poor but ye are not likely to have so towards me 12. For in that she hath powred this ointment on my body she did it for my buriall Paraphrase 12. And indeed this very act which she now hath done is more then an act of charity 't is a presage very significant that I shall dye and be buried very shortly for which this ointment is proper by way of embalming 13. Verily I say unto you wheresoever this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memorial of her Paraphrase 13. the story of Christs death and burial 14. Then one of the twelve called Judas Iscariot went unto the chiefe priests Paraphrase 14. Then Judas he that had made that mutiny and consequently that had had this answer given him in foul displeasure upon this occasion and knowing that they of the Sanhedrin were desirous to apprehend him privately 15. And said unto them What will ye give me and I will deliver him unto you and they covenanted with him for thirty note d pieces of silver Paraphrase 15. Shekels 16. And from that time he sought opportunity to betray him Paraphrase 16. such an opportunity as they meant v. 4. that is an opportunity of taking him when the people should not be aware to deliver him up unto them 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover Paraphrase 17. Now on the thursday evening wherein the thirteenth day of the moneth Nisan was concluded see Note on Mar. 14. c. and the fourteenth day began the day of preparation to the feast of unleavened bread whereon they put all leaven out of their houses that is on the evening which began the Paschal day 18. And he said Goe into the city to such a man and say unto him The master saith My time is at hand I will keep the passover at thy house with my disciples Paraphrase 18. The season of my death is so neer at hand being likely to befall me before this Paschal day at even werein they were wont to eat the lambe that I cannot solemnly observe the paschal sacrifice I will therefore eat the unleavened bread and bitter hearbs the memorial of the afflictions and deliverance in Egypt at thy house this night See Note on Mar. 14. c. 19. And the disciples did as Jesus had appointed them and made ready the Passover 20. Now when the even was come he sate down with the twelve Paraphrase 20. after sun-set some time see Mar. 14. c. 21. And as they did eat he said Verily I say unto you that one of you shall betray me 22. And they were exceeding sorrowful and began every one of them to say unto him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me Paraphrase 23. It is one of the twelve see Mar. 14. 18 20. one of those very persons that lye at meat and eat in the same messe with me Lu. 22. 21. according to that prophecy Psal 41. 9. nay he gave John a particular token Joh. 13. 26. to signifie that 't was Judas 24. The sonne of man goeth as it is written of him but woe unto that man by whom the sonne of man is betrayed It had been good for that man if he had not been born Paraphrase 24. It is prophecied of the Messias that he shall be put to death and accordingly it shall be but woe be unto that man that shall be the instrument of it It were more for the advantage of that man never to have been then by this sin to incurre that woe 25. Then Judas answered and said Master Is it I He said unto him Thou hast said Paraphrase 25. It is as thou hast said 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat note e this is my body Paraphrase 26. And whilst Judas was there before any of them were risen from the table Jesus in imitation of the Jewes custome after supper of distributing bread and wine about the table as an argument of charity and a meanes of preserving brotherly love among them instituted the Sacrament of the Eucharist as a contesseration of charity among all Christians and to that end taking bread and giving thankes he brake and gave it to the disciples to take and eat telling them that this taking and eating was
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suborne men and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he impose on him an imprecation to adjure
them that had the warrant to apprehend him 52. Then said Jesus unto him Put up again thy sword into his place for all they that take the sword shall perish with the sword Paraphrase 52. Doe nothing contrary to law for all that draw and use the sword without authority from those which bear the sword shall fall themselves by it incurre the punishment of death 53. Thinkest thou that I cannot now pray to my father and he shall presently give me more then twelve legions of Angels Paraphrase 53. If I would forcibly be reâ—eived I could have a full army or host of Angels consisting as among the Romans of twelve legions 54. But how then shall the scriptures be fulfilled that thus it must be Paraphrase 54. But the Prophets have foretold I must suffer and their predictions must be accomplished 55. In that same houre Jesus said to the multitudes Are yee come out as against a theif with swords and staves for to take me I sat daily with you teaching in the temple and yee laid no hold on me Paraphrase 55. as against a malefactorâ— with a band of Souldiers to apprehend me see 47. 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled Paraphrase 56. The next thing done was that upon Christs speaking to have the disciples let goe they were permitted Joh. 18. 8. and all of them having that liberty departed from him and that with so much terror that one in the company being a young person ran away perfectly naked Mar. 14. 5. 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled Paraphrase 57. the Sanhedrim was 58. But Peter followed him afarreoff unto the high priests palace and went in and sat with the servants to see the end Paraphrase 58. into the outer room where the servants used to remain to see what the issue of the matter would be 59. Now the chief priests and elders and all the councell sought note h false witnesse against Jesus to put him to death Paraphrase 59. Now the Sanhedrin used all diligence to get any false testimony against him that were capital 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses Paraphrase 60. But none that came was of any force because they were all but indeed single witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three daies Paraphrase 61. And misreported a speech of his related truly Joh. 2. 19. saying 62. And the high priest arose and said unto him Answerest thou nothing What is it that these witnesse against thee Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses 63. But Jesus held his peace And the high priest answered and said unto him I note i adjure thee by the living God that thou tell us whether thou be the Christ the son of God Paraphrase 63. spake again unto him saying I lay an oath upon thee and by that which is most sacred require thee to speak and say freely whether thou art the Messias whom we know to be the Son of God 64. Jesus saith unto him Thou hast said Neverthelesse I say unto you hereafter shall you see the son of man sitting on the right hand of note k power and coming in the clouds of heaven Paraphrase 64. As low as I am I am he But I tell you within a little while you shall discern this son of man whom you are now ready to crucifie as man assumed into his throne installed in his heavenly kingdome An effect of which shall be most visible in his acting vengeance upon you and that as discernibly as if he were coming with his Angels who use to appear in bright clouds 65. Then the high priest note l rent his cloathes saying He hath spoken blasphemy What farther need have we of witnesses Behold now yee have heard his blasphemy 66. What think ye They answered and said he is guilty of death Paraphrase 66. What is the vote or sentence of the Councell concerning him They answered He is guilty of a fault which is punishable with death 67. Then did they spit in his face and buffetted him and others note m smote him with the palms of their hands Paraphrase 67. Then did some of the Officers of their court spit in his face and buffet him and blindfold him Lu. 22. 64. and then gave him blowes on the face 68. Saying Prophecy unto us thou Christ who is he that smote thee Paraphrase 68. Saying Thou who by thy title of Christ pretendest to unction propheticall make use of it for thy self and by it tell us who 't is that smites thee 69. Now Peter sat without in the palace and a damosel came unto him saying Thou also wa st with Jesus of Galilee Paraphrase 69. wert a prime companion or disciple of see Mar. 3. 14. 70. But he denyed before them all saying I know not what thou sayest Paraphrase 70. I am not guilty of what thou layest to my charge 71. And when he was gone out into the porch another maid saw him and said unto them that were there This fellow was also with Jesus of Nazareth 72. And again he denied with an oath I doe not know the man Paraphrase 72. saying I have no relation to him 73. And after a while came unto him they that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee Paraphrase 73. Thy dialect or rone peculiar to those of Galilee from the rest of the Jewes betrayeth thee to be a Galilaean and Follower of his 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew Paraphrase 74. to lay imprecations on himself 75. And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly Paraphrase 75. before the second cock-crowing which is in the middle watch between midnight and morning See note on Mar. 13. 35. Annotations on Chap. XXVI V. 2. Passeover The connexion of the parts of this verse depends on a tradition of the Jewes that when any were condemned to death they were kept from execution till the solemn feast of which there were there in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of uleavened bread or the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of weeks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of tabernacles in which all the Jewes came up to Jerusalem to sacrifice and then did they put the malefactors especially rebels and impostors to death in the presence and sight of all the people that all Israel might see and fear Deut. 17. 13. hence it is that this feast of Passover was
respect of him as the impenitent is said to tread under foot the blood of Christ the blood is as uneffectuall to him as what is by him thrown on the earth and trampled on is like to be to him and yet farther he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink damnation to himself v. 29. that is where the worthy receiver hath the benefits of Christs death communicated to him in this feast and so eats and drinks salvation to himself this unworthy intruder doth on the contrary bring by that means punishments and if he repent not by the admonition of those punishments damnation on himself As for the elements in this Sacrament Bread and Wine though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering them to God then by the Priests consecration benediction calling upon God over them they become Gods and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 's own supper 1 Cor. 11. 21. and so are changed from common Bread and Wine yet not so as to depart from their own nature or to be really converted into the Body and Blood of Christ save only in a spirituall sense and sacramentally acording to that of Theodoret Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The symbols of our Lords body and blood after the prayer of consecration are changed and become other but depart not from their own nature for they remain in their former essence and figure and shape and are visible and sensible such as before they were And accordingly these so many words are found used by diverse of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each denoting change but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transubstantiation or the like V. 29. Not drink That Christ did after his resurrection before his ascension eat and drink with his Disciples seems to be affirmed by many places of Scripture and those such as are to that sense interpreted by the Ancients Thus Act. 10. 41. S. Peter saith the Disciples eate and drinke with him after his resurrection and that is used by him as a proof of the reality and certainty of his resurrection which it would not have been if they only had eate and dranke and he had not Thus when Act. 1. 4. it is said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though perhaps that may be thought to signifie no more then his having conversed with them and not necessarily to inferre his eating or drinking yet both the Origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt and the Syriack and Arabick interpretation make it signifie all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Chrysostome gives his judgement of it that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection their eating and drinking with him And so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies partaking of the table with them and on Acts 10. 41. the Scholion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes the resurrection of Christ by their eating with him after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for after he was risen he did not work any miracle for the resurrection it self was a great miracle and of that none so great an evidence as to eat and drink So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. p. 530. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is said to eat after his resurrection this he did by way of oeconomy not as being really hungry but that he might shew his disciples that he was risen from the dead after the same manner as he is said to have shewed the disciples the prints of the nailes And so Titus Bostrensis among the arguments Christ used to assure his disciples of his resurrection laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asking for meat and eating before them adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat after his resurrection but not that his flesh wanted nourishment So John 21. 13. 't is said of Christ he took bread and in like manner a fish and Lu. 24. 30. he lay down at meat with them and took bread and not only gave to others but v. 43. taking a fish and hony combe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat before them all and though there be not expresse mention there made of his drinking also yet that affirmation of the Disciples Acts 10. 41. referring clearly to that part of the story and extending it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we drank with him also as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we eat with him will be a proof and testimony of the one as well as the other To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his resurrection he eat and drank with them as being in the flesh although spiritually he were united to the father This being then on these grounds supposed there is another possible way of interpreting this place of Christ that he would drink no more of the fruit of the vine till he drank it new in the kingdome of his father viz. that the state of Christ after his resurrection is called the kingdome of his father and that upon this ground because at his resurrection Christ the son of God was instated in his Kingly office and all power as he saith after that time Mat. 28. 18. was given unto him both in heaven and in earth in which respect it is that the Gospel is ordinarily called the kingdome of God and so among the Jewes saculum Messiae the age of the Messias and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to come which certainly commenced at the resurrection of Christ as at his death the former age of the Law and Prophets was consummate or ended and that perhaps the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 19. 30. It is finish'd To this may those words of S. Chrysostome be applyed when he saith of Christ making mention of the kingdome c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he proposes a discourse of the resurrection and calls his own resurrection thus Yet because 't is possible and probable enough that S. Chrysostome by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the state and time of the general resurrection not only of Christs but of the Disciples also to whom he speakes and with them of all others and then accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie the act of his rising out of the grave but also the future state of Christ with them together after the final judgement and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added may seem to referre to that sense and again because drinking it new with them may best be taken in a figurative sense to expresse those heavenly festivals there vouchsafed to the Saints received into communion of those joyes with Christ and because the space
also Luke 11. 53. is to be rendred was angry with him will be best understood by the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by it in the Old Testament That signifies to bate to hinder or to set ones self against another to be an adversary and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being angry as of Esau against Jacob Gen. 27. 41. and Psal 54. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing injuries in mind designing revenge Gen. 50. 15. and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Gen. 49. 23. Accordingly Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were wroth or angry and both he and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears the injurie in mind sets him against or is angry So Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have somewhat against any one V. 20. Observed him What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is a matter of some Question That which seems most probable is that it signifies as the literal notation imports and as the Vulgars custodiebat expresseth kept him guarded and so secured and preserved him For though he were imprisoned by him before yet it is clear that he suffered him not to be hurt by any and accordingly Herodias though she bare him a grudge and would have killed him yet she could not v. 19. And the reason is rendred in this verse for he bare such a reverence to him for his justice and piety that he preserved and guarded and kept him safe from her malice V. 21. A convenient day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a festival day a day of vacancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew a good day that is a solemn festival a day of rest from labour set apart for festivity from whence hath the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a day of vacancy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is here used v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not leisure to cat and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant and such it is clear was this Herods birth day whereon he made a supper for his Lords c. and whereon there was a dauncing ver 22. V. 27. Executioner Spiculator in the stories of the Roman Emperours signifies a souldier of the guard and agreeably when we read in the stories of Pharaoh and Nebuchadnezzar the captain of the guard the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum So the captains of fifties 1 Kings 9. 11 13. were captains of the Kings guards which being by the custome of Jewes Aegyptians Chaldeans and Romans executioners of those whom the King condemned to death it is here therefore appointed to one of these to goe and behead the Baptist which accordingly is done V. 39. By companies Of the manner of accubitus or lying at meat we have formerly spoken and so of the custome of eating in gardens and lying on beds or areolae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them see Note on Mat. 8. g. All that will be needful here to adde is the observing of the phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two former clearly taken from the Hebrews who want phrases of distribution and use doubling of words in their stead So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. two two like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man that is man by man one by one in imitation of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8. 9. And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the very form used by Physicians in their Recipe's to note the several proportions of each ingredient as here the number of the guests which were ranked or marshall'd together by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master of the feast Joh. 2. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus for which we read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius hath the care of preparing and ordering the feast and guests and so ranks them here an hundred in one rank fifty in another Another phrase like unto this we have Lu. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them lie down fifty in a bed V. 46. Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally and primarily signifies a field fignifieth also the region or countrey about all beside the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region without the city saith Phavorinus and so the Latine ager is usually taken CHAP. VII 1. THen came together unto him the Pharisees and certain of the Scribes which came from Jerusalem 2. And when they saw some of his disciples eat bread with note a defiled that is to say with unwashen hands they found fault Paraphrase 2. take their dinner their meat without using the ceâ—â—â—mony of wathing their hands before it 3. For the Pharisees and all the Jews except they wash their hands note a oft eat not holding the tradition of the Elders Paraphrase 3. doe not ear any meat and this in obedience to an ordinance made by their Praedecessors not recorded in the Scripture of the old â—estament 4. And when they come from the note b market except they note c wash they eat not many other things there be which they have received to hold as the washing of cups and pots brazen vessels and tables Paraphrase 4. And when they come from the market or hall of judgment or any the like mixt assemblies they wash their hands solemnly for fear they may have been defiled there before they eat And in thir matter of washing many other ordinances there are which they think themselves bound to observe as laws divine as the washing of cups to drink in of pots containing somewhat above a pint of brazen vessels when carthen vessels if defiled were to be broken and also of beds on which they did eat then as now on tables 5. Then the Pharisees and Scribes asked him Why walk not thy disciples according to the tradition of the Elders but eat bread with unwashen hands Paraphrase 5. observe not thy disciples the ordinances of our progenitors which forbid to 6. He answered and said unto them Well hath Isaias prophecyed of you hypocrites as it is written This people honoureth me with their lips but their heart is farre from me 7. Howbeit in vain do they worship me teaching for doctrines the traditions of men 8. For laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such like things ye do Paraphrase 6 7 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strictnesse in performances toward God and
〈◊〉 that opposed the Councel of Calcedon and those that brake off from him about this point of Christs being ignorant of some things in respect of his Humanity had been till then of his communion and so opposers of that Councel see Leontius p. 514. A. These Eutychians heresie consisted in this that they affirmed so close an union betwixt the Word and the humane nature that they became but one nature and this was refuted in that Councel of Calcedon and the Agnoetae being opposers of that Councel must be supposed to adhere to this Heresie and then indeed it must be acknowledged they were Heretickes and their Heresie so much worse than bare Eutychianisme as it is blasphemie to impute nescience or ignorance to God For supposing as an Eutychian supposeth that the divinity and humanity were by union become one and the same nature 't were prodigious to beleeve that this nature were ignorant of any thing This therefore I suppose to be the ground of defining these Agnoetae to be Heretickes for such they were if they thus taught But for the doctrine of those which hold firmly the decrees of all the four first General Councels and so condemne all the Heresies there condemned particularly that of Nestorius dividing the Persons and of Eutychus confounding the Natures in Christ and onely affirme that though as God he knew all yet as man he was ignorant of some things just in the same manner as he was passible and subject to all humane infirmities which had not sin in them and that this is his owne expresse affirmation that the son of man knew not that day and hour this sure is so far from Heresie that as the same Leontius elsewhere tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 531. B. it is the unanimous assertion of all the Fathers to which neither the Councel of Calcedon nor any other hath taught any thing contrarie For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuming this business of the Agnoetae and recounting the answer that some gave that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the son were spoken by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prudential oeconomie to avert the disciples from their inquirie he addes as his owne affirmation that it is not fit to speak over subtily in this matter and that therefore the Synod did not make any decree in it V. 35. Cock-crowing The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning For there were two cock-crowings in the night as appears c. 14. 30. and the second is here spoaken of and call'd simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Mat. 26 75. and Lu. 22. 34 and Joh. 13. 39. there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock shall crow where yet the meaning is clearly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second crowing as appears by this Evangelist ch 14. 30. See Censorinus CHAP. XIV 1. AFter two daies was the feast of the Passover and of unleavened bread and the chief Priests and Scribes sought how they might take him by craft and put him to death Paraphrase 1. When the Passover which is the preparation to the seven daies feast of unleavened bread or in the evening of which began the abstinence from all leavened bread was now but two daies off that is About wednesday in the Passion-week the Sanhedrim took councel how they might apprehend him secretly without any great noise Lu. 22. 6. 2. But they said Not on the feast day least there be an uproare of the people Paraphrase 2. And they resolved on it in councel see Mat. 26. 5. that It were best to deferre it till after the Passover lest the multitudes being then there they should rescue him tumultuously 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an alabaster box of ointment of note a spicknard very pretious and she note b brake the box and powred it on his head 4. And there were some that had indignation among themselves and said Why was this wast of the oyntment made Paraphrase 4. Judas was very angry at it Mat 26. 8. 5. For it might have been sold for more then three hundred pence and have been given to the poore and they murmured against her 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me Paraphrase 6. a singular work of charity upon me 7. For ye have the poore with you alwayes and whensoever ye will ye may doe them good but me ye have not alwaies 8. She hath done what she could she is come aforehand to anoint my body to the burying Paraphrase 8. had in her power was able she hath done this prophetically unto me using this funerall rite as a prefiguration of my death which is now approaching 9. Verily I say unto you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memoriall of her 10. And Judas Iscariot one of the twelve went unto the chief Priests to betray him unto them Paraphrase 10. to agree with them upon a price wherupon he would 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 12. And the note c first day of unleavened bread when they killed the Passover his disciples said unto him Where wilt thou that we goe and prepare that thou mayst eat the Passover Paraphrase 12. on thursday even the begining or first part of the Paschall day on which they use to put leaven out of their dwellings and at the conclusion of it that is at sun-set following to eat the Passover his disciples according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching came and 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man hearing a pitcher of water follow him Paraphrase 13. Peter and John Lu. 22. 8. 14. And whersoever he shall goe in say ye to the good man of the house The Master sayeth Where is the guests chamber where I shall eat the Passover with my disciples 15. And he will shew you an upper room furnished and prepared there make ready for us 16. And his disciples went forth and came into the city and found as he had said unto them and they made ready the passover Paraphrase 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Aegypt but not the lamb see note c. 17. And in the evening he cometh with the twelve Paraphrase 17. And in the night see note on Mat. 14. d. he comes with the rest of the twelve 18. And as they sate and did eat Jesus said Verily I say unto you One
of you which eateth with me shall betray me Paraphrase 18. One that eateth in the same messe with me v. 20. 19. But they began to be sorrowfull and to say unto him one by one Is it I and another said Is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish Paraphrase 20. even he according to Psal 41. 12. that eateth in the same messe with me 21. The son of man indeed goeth as it is written of him but woe to that man by whom the son of man is betrayed Good were it for that man if he had never been born Paraphrase 21. I am to goe out of this world to be put to death according to prophecies God hath determined that I should come and like the good shepherd incurre any hazard lay downe my life for the sheep and foreseeing the malice of the Jewes and their bloody designes and the falsenesse of Judas c. hath determin'd to permit me to be slain by them and accordingly hath foretold it by the prophets that I should be led as a sheep to the slaughter c. But that will contribute little to his advantage that is the actor in it It is a most unhappy thing to have any hand in putting the Messias or any other person to death though their dying may be determined by God to most glorious ends which the wicked actor or contriver knowes nothing of nor at all designes but directly the contrary And therefore any such is a most wretched creature 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat This is my body 23. And he took the cup and when he had given thanks he gave it to them and they all drank of it Paraphrase 22 23. And at the conclusion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus instituted the Eucharist 24. And he said unto them This is my blood of the new Testament which is shed for many Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind to assure unto them pardon of sinne Mat. 26. 28. upon their repentance and new life 25 Verily I say unto you I will drink no more of the fruit of the vine untill that day that I drink it new in the kingdome of God Paraphrase 25. that this is the last Passover I shall keep with you the next feast I shall keep with you will be in heaven see note on Mat. 26. 29. f. 26. And when they had sung an hymne they went out into the mount of Olives Paraphrase 26. See note on Mat. 26. g. 27. And Jesus said unto them All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep shall be scattered Paraphrase 27. discouraged and fall of from me by reason of that which you shall see befall me this night For as this is the time wherein that prophecy of smiting the shepheard the man that is my fellow saith the Lord of hosts Zach. 13. 7. is to be fulfilled so shall that other part of that prophecy be fulfilled that the sheep my followers shall be much dismayed and dispersed by the fright of it 28. But after that I am risen I will goe before you into Galilee Paraphrase 28. But I shall not long continue under the power of death I shall soon rise again and when I doe so I will appeare to you in Judaea first Joh. 20. 19. and afterward Joh. 21. 1. I will goe into Galilee and thither you may resort to me and I will give confirmations of your faith Joh. 20. 20. and settle the whole businesse of the Church v. 21. c. before I ascend to heaven 29. But Peter said unto him Although all should be offended yet will not I. Paraphrase 29. But Peter being of a warmer spirit and greater confidence and assurance of his owne steadinesse then the rest 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shalt deny me thrice Paraphrase 30. this night which is the first part of the Jewish day before the second cock-crowing see note on c. 13. 35. c. 31. But he spake the more vehemently If I should die with thee I will not deny thee in any wise Likewise also said they all Paraphrase 31. the more Christ forewarned him of his fall the more confidently he affirmed the contrary That though adhering to thee should certainly cost me my life yet would I not to save that life doe any thing contrary to the owning and acknowledging thee that thou art my Lord and I a disciple that retain or belong to thee 32. And they came unto a place which was named Gethsemane And he said to his disciples Sit ye here while I shall pray Paraphrase 32. while I goe a little way off and pray 33. And he taketh with him Peter and James and John and began to be fore amazed and to be very heavy 34. And saith unto them my soul is exceeding sorrowfull unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might passe from him Paraphrase 35. the portion of affliction now present upon him and approaching 36. And he said Abba Father all things are possible to thee take away this cup from me neverthelesse not that I will but what thou wilt Paraphrase 36. not what seemeth most desirable to my flesh but to thy divine will and wisdome 37. And he cometh and findeth them sleeping and saith unto Peter Simon sleepest thou Couldst thou not watch one houre Paraphrase 37. Thou that didst even now expresse so much kindnesse and constancy to me v. 31. art thou so unable to do so much lesse In this state of agony which I expressed to you that I was in v. 34. couldest thou be so little concerned as to fall asleep when I stayed so little while from you 38. Watch ye and pray lest ye enter into temptation The spirit truly is ready but the flesh is weak Paraphrase 38. Believe it as confident and secure and unconcerned as you are the danger now approaching me is so neer to you also and the temptation from thence to deny and forswear me so great that it were fitter for you to be watchfull and importunate with God in prayer that you be not overcome by temptation see Mat. 26. 41 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him Paraphrase 40. See Mat. 26. 44. 41. And he cometh the third time and saith unto them Sleep on now and take your rest note d it is enough the houre is come behold the son of man is betrayed into
his head But if 〈◊〉 signifie conterere then it referres to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux the instrument ordinary among Apothecaries to rub or scrape the inside of the vessel that the oyntment stick not to it In one of these two notions I doubt not but 't is taken and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also by the Sepuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excutio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike against the ground and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to poure out Prov. 5. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open and that very agreeable to the moystnesse or thinnesse of the Nard which before was mentioned V. 12. First day of unleavened bread Some difficulty there is in the Old Testament about the beginning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Lev. 23. 5. Numb 28. 16. In Exodus on the fourteenth day of the moneth Nisan at even the Passover is to be killed v. 6. and the flesh eat that night v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that moneth at even and to last till the 21 day of that moneth at even whereas in Leviticus and in Numbers 't is distinctly said In the fourteenth day of the first moneth at even is the Lords Passover and on the fifteenth day of the same moneth is the feast of unleavened bread and agreeably Josephus Antiq. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fifteenth day of the feast of unleavened bread followes the Passover and last seven days These will soon be reconciled if first we suppose that the Jewes fourteenth day begin at the Sun-set of the thirteenth according to the first calculation Gen. 1. The evening and the morning were the first day and the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night and day for the naturall day And then secondly that betwixt that time and the next evening being the full time that belonged to the fourteenth day all that belonged to the Passover was to be done the place of eating it prepared the lambe killed and dressed and eaten about the conclusion of that 24 houres according to that of Moses Exod. 12. 8. They shall eat the flesh in that night not the night with which the fourteenth day began but the night or evening concluding or shutting up the fourteenth day that is not deferre the eating it any longer then that night leave none of it till the morning v. 10. And then thirdly that this day of the Passover being the Eve or preparation of the seven days feast of unleavened bread they were that day before Sun-set that is before the fifteenth day began to purge out or remove all remainders of leavened bread out of their houses and to eate the Passover with unleavened which seems to be referred to by S. Paul 1 Cor. 5. and then the feast of unleavened bread was to begin and last seven days that is from the evening that concluded the fourteenth and began the fifteenth day Lev. 23. 5. Numb 21. 16. to the evening the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day Agreeable to this is that of Josephus Ant. l. 2. speaking of this feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we keep that feast eight days beginning from the fourteenth day of the moneth wherein at even they were to eate unleavened bread Exod. 12. 18. and then to keep the feast of unleavened bread seven days after From this explication of those texts of the Old Testament the controversie about the time of Christs and the jewes keeping this Passover here in the New may be decided And first the precise time of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of unleavened bread be defined On the thursday evening then wherein the thirteenth day of the moneth was concluded and the fourteenth day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and evening and morning began expres'd here by two characters 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of unleavened bread not the first day of the feast of unleavened bread or the first of the seven daies but the preparation to that feast wherein the leaven was put out of their houses 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they kill'd the Passover that is on the evening which began that Paschal day at the end of which the Pascal lamb was wont to be kill'd and eaten The disciples say unto him Where wilt thou that we go and prepare that thou eat the Passover For according to the usual custome that night and the next morning the Jewes were wont to prepare and make ready cleanse the house remove all leavened bread out of it and at length lay the cloth dresse the meat and eat the Passover about the evening or night after But the truth was Jesus our Passover was to be sacrificed that is crucified himself before the next evening or night wherein the Paschal lamb used to be eaten and therefore he resolved to keep it sooner viz in the former part of that Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith the learned Grotius is the importance of my time is at hand Mat. 26. 18. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keep the Passover that is in respect of the suddennesse of my death approaching I will keep it presently and Luk. 22. 15. I have earnestly desired to eat this Passover with you before I suffer But this not by eating the Lamb That was to be slain by the Levites 2 Chron. 35. 6. and sacrificed in the Temple Deut. 16. 2 6. and that so it continued at this time and after appears by the story of Cestius learning by this means from the Priests the number of the Lambs that were sacrificed and the people that were present at a Passover and that on the the fourteenth day at even onely that is at the conclusion of that day But another Passover which was not sacrificed and accordingly of that which Christ took it is no where said in the Gospels that it was sacrificed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keep or celebrate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I eat it but eaten as a memoriall of the afflictions and deliverance out of Aegypt viz. unleavened bread and bitter herbs and nothing else To this purpose it may be observed that as Joh. 13. 1. the time there specified for the supper v. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the feast of the Passover Upon which it is added that Jesus knew that his hour was come that he should passe out of this world unto the Father that is that he our Passover should be sacrificed and so himself passe before the Passover intimating that what he now doth at this supper was upon this consideration that he knew he should not live to eat the Lamb with them So at the
priviledges here eternall life of body and soul hereafter 40. And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life and I will raise him up at the last day Paraphrase 40. That being also another part of his commission to me that whosoever believeth in his son should not perish but whatever by so doing befall him here inherit everlasting life in that other world 41. The Jewes then murmured at him because he said I am the bread which came from heaven 42. And they said Is nor this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from heaven Paraphrase 41 42. by what he said of himself he pretended to come rom heaven whereas they knew his birth here on earth and his parentage which they conceived to be contrary to his coming down from heaven 43. Jesus therefore answered and said unto them Murmure not among your selves Paraphrase 43. To this muttering of theirs Jesus replied I have said nothing which 't is reasonable for you to murmure at 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Paraphrase 44. T is true there is some pretence for these vulgar prejudices against me which would make it impossible for those that look no farther to become my followers and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me see note d. and without this work first wrought and that probity and humility which qualifies men to receive my doctrine I doe not expect that any man should believe on me and therefore I attribute it to that see v. 65. when any one doth as on the other side to your obduâ—ate hearts that you doe not come unto me And for every one that doth thus come and therein obey my call and follow the duct of my Father on him most certainly will I bestow everlasting life 45. It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me Paraphrase 45. The summe of what I thus say hath been obscurely delivered to you by the prophets of old For they for example â—saiâ—h c. 54. 13. speaking of these times have foretold that God will dispose and prepare the hearts of many men to be fit or ready to receive Christ see note o. to embrace the Messias And therefore it was that I said that every humble honest heart every disciple of my Father that hath not resisted that guidance and attraction of my Father doth certainly come to me and believe on me 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Paraphrase 46. Where yet that of learning or being taught of God doth not imply his seeing or talking with my Father and being so taught by him For this is proper and peculiar to me who am therefore qualified to reveal his will to all that come unto me 47. Verily verily I say unto you He that believeth in me hath everlasting life 48. I am that bread of life Paraphrase 47 48. He that embraceth my doctrine and is sincerely my disciple to believe and practise what I command him shall undoubtedly live for ever as having fed on that enlivening bread v. 33 receiving me his spirituall food by his faith into his soul 49. Your fathers did eate Mâ—nna in the wildernesse and are dead 50 This is the bread which came down from heaven that a man may eat thereof and not dye 51. I am the living bread which cometh down from heaven if any man eate of this bread he shall â—ive for ever and the bread that I shall give him is my flesh which I will give for the life of the world Paraphrase 49 50 51. The Manna given in the desert did not make them immortall which did eat of it But the bread which is now sent you down from heaven will give immortality to them that feed on it that is to all that truely believe in Christ that receive his doctrine and digest it into the food and nourishment of their souls And this is offered and prepared for every man not only for you Jewes Manna was bread indeed but first dead not living Secondly it came not down from heaven properly so called v. 32. and Thirdly they which did eat of it afterwards dyed Fourthly their Manna was contradistinct from their quailes that bread from that flesh Fifthly That was given for the preserving the life only of one nation But contrariwise by these so many ways of excellency above that Manna I am first living bread Secondly I came down from heaven properly so called the highest heaven Thirdly whosoever feedeth that is believeth on me embraceth my doctrine and practiseth accordingly shall not dye the soul whose food I am shall become immortall in blisse Fourthly this bread which I speak of is very flesh even my flesh which I will give to be crucified for the life of the world by that death of mine purchasing grace and pardon for sin which are the foundation of immortality Fifthly this world is the whole world all mankind not onely that one nation of the Jewes which received benefit by that 52. The Jewes therefore strove among themselves saying How can this man give us his flesh to eat Paraphrase 52. Hereupon the Jewes disputed about this saying of his how 't is possible that men should feed on his flesh 53. Then Jesus said unto them Verily verily I say unto you Except ye note e eat the flesh of the son of man and drink his blood ye have no life in you Paraphrase 53. you thus feed on this celestiall food that is be sincere disciples of the crucified Saviour that comes not to be a glorious King but to dye for the sins of the world you have no part in this true that is immortall life 54. Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day 55. For my flesh is meat note f indeed and my blood is drink indeed Paraphrase 55. For I that am thus sent in the flesh to dye for the world am such food as will feed you to everlasting life and so am eminently that which food is said to be yea in a much higher degree Food doth not first give but only continues and preserves life but my flesh shall give life to the world 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Paraphrase 56. He that thus feedeth or believeth on me that resignes himself up to be ruled by me in the same manner as he abides in
also appears what Faith it is which is look'd on by Christ as so highly necessary even that which is here express'd by feeding on this spirituall food not only eating but digesting and turning it into the nourishment of our soules such a believing the doctrine of Christ as hath present influence on our lives obeying not only understanding his commands embracing his promises upon the terms on which they are made undertaking the performance of the condition of them and not only assenting to the truth of them And so for the humility of his life and the charity and zeale to the good of mens soules and the constancy and courage of his death and the charity so great as to lay down his life even for enemies to transcribe and practise that also This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat the flesh of the son of man and to drink his blood and without this we have no life in us V. 55. Indeed One principall notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been formerly explained see Note on Lu. 16. a. to signifie truly valuable or durable or truly valuable because it is durable and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true meat or truly meat is explained to be the bread of life v. 48. that on which he that feeds shall live for ever so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that endures for ever v. 27. and opposite to Manna on which they that feed die v. 49. And this 1. as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly noteth some speciall eminency wherein any attribute belongs to the subject and when it is applied to resemblances it then signifies that which is spoken of to be more eminently that by which 't is resembled then that it self is As I am the true vine that is A vine by bearing grapes which yield wine which makes glad the heart of man is not neer so able and proper to refresh a thirsty person as I am as my commands and promises are So S. John of Christ c. 1. 9. that he is the true light that is the most excellent So Heb. 8. 2. Heaven is the true tabernacle that of which the Tabernacle was but a dark and poor resemblance and so this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true bread v. 32. and truly meat here that is more nutritive and strengthning and comforting then meat and bread is 2 dly in respect of the particular matter to which 't is here applied viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food that which feeds one for an houre or a day and enlargeth his life but so long being not truly food not worthy to be so called at least not so in comparison with that which keeps him alive so as life is adequately opposite to death that is forever And so with us the word false signifies fading transitory that which will faile us when it were most of advantage for us to receive benefit by it CHAP. VII 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him Paraphrase 1. went about preaching through the cities of Galilee where he rather chose to doe it then in Judea because the rulers of the Jewes those of the Sanhedrim at Jerusalem sought for some advantage or occasion to put him to death 2. Now the Jewes feast of tabernacles was at hand 3. His brethren therefore said unto him Depart hence and goe into Judea that thy disciples also may see the works that thou doest Paraphrase 3. On this occasion his kindred v. 5. said unto him Goe into Judea again that the many which were wont to follow thee there may see the miracles which thou doest 4. For there is no man that doth any thing in secret and he himself seeketh to note a be known openly If thou doe these things shew thy self to the world Paraphrase 4. For whosoever would gain an authority among the people in any reason must not doe his miracles privately therefore what ever thou doest doe it in Judea as publickly as thou canst 5. For neither did his brethren believe in him Paraphrase 5. This they said as not believing on him but either suspecting the truth of his miracles or else desiring that he would doe that which might acquire him that authority which they conceived him to pretend to 6. Then Jesus said unto them My time is not yet come but your time is alwaies ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil Paraphrase 6 7. Jesus therefore to rectifie this mistake of theirs saith unto them T is not yet fit for me to be so publick because the doctrine that I teach is contrary and odious to the world or the present prevailing power of the Jewes You may appear wheresoever you will being not under any such hatred by any thing that you doe or teach as I am sure to be among the Pharisees and chief of the Jewes 8. Goe ye up to this feast I goe not yet up unto this feast for my time is not not yet full come Paraphrase 8. You may go up to Jerusalem to the feast as publickly as you please but I shall not go yet when you go or with you because my time of going up in such a publick capacity v. 10. is not yet come 9. When he had said these words unto them he abode still in Galilee Paraphrase 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Paraphrase 10. Soon after his kindred were gone he also followed but more privately with small company attending him lest he should stirre up the jealousie of the Sanhedrim 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people Paraphrase 12. disputing arguing among them some affirming him to be an upright man and one that taught the truth others denied and said that he was a false prophet and seduced the people 13. Howbeit no man spake openly of him for fear of the Jewes Paraphrase 13. by way of oration to the people see note a. either for him or against him because the people were so divided in their opinions about him that either speaking for him or against him would have been perilous 14. Now about the midst of the feast Jesus went up into the Temple and taught Paraphrase 14. Now on some middle day of the feast on one of the eight dayes of which the feast consisted but neither on the first nor the last of them v. 37. 15. And the Jewes marvailed saying How knoweth this man letters having never learned Paraphrase 15. How comes he
for what intent ye have sent for me 30. And Cornelius said Four daies agoe I was fasting untill this hour and at the ninth houre I prayed in my house and behold a man stood before me in bright clothing Paraphrase 30. an Angel appeared to me in the shape of a man in bright shining apparel 31. And said Cornelius thy prayer is heard and thine almes are had in remembrance in the sight of God Paraphrase 31. accepted so farre as to bring down this mercy of God on thee and thine acts of mercy are now likely to be rewarded by God abundantly 32. Send therefore to Joppa and call hither Simon whose surname is Peter he is lodged in the house of one Simon a Tanner by the sea side who when he cometh shall speak unto thee 33. Immediately therefore I sent to thee and thou hast well done that thou art come Now therefore are we all here present before God to hear all things that are commanded thee of God Paraphrase 33. I thank thee Phil. 4. 14. for coming And now we all here are ready to receive any message from God and to undertake any course that God by thee shall appoint us 34. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons Paraphrase 34. looks not on any one man with favour above others meerly because he is a Jew or for any such personall externall prerogatives abstracted from actions and qualifications 35. But in every nation he that feareth him and worketh righteousnesse is accepted of him Paraphrase 35. But of what nation soever a man be if he undertake the service of the true God and exercise works of mercy and devotion v. 2. he shall be sure to be accepted by God and rewarded with higher revelations and graces from him 36. The word which God sent unto the children of Israel preaching peace by Jesus Christ he is Lord of all 37. That word I say you know which was published thoroughout all Judaea and began from Galilee after the baptisme which John preached 38. How God note e anointed Jesus of Nazareth with the holy Ghost and with power who went about doing good and healing all that were oppressed of the devil for God was with him Paraphrase 36 37 38. The doctrine which hath been preach'd thorough all Judaea by Gods appointment to wit that of salvation by Jesus appointed by God to be our king and which was first preached in Galilee presently after John Baptist's preaching and baptizing This doctrine you cannot but have heard of viz. concerning Jesus of Nazareth how by the testimony of the holy Ghost descending on him and by the power of working miracles God authorized him and accordingly he hath executed his office an office of mercy instructing and calling to repentance curing diseases and casting out devils by the power of God which was present with him 39. And we are witnesses of all things which he did both in the land of the Jewes and in Jerusalem whom they slew and hanged on a tree Paraphrase 39. put to death and crucified 40. Him God raised up the third day and shewed him openly Paraphrase 40. manifested him to be conquerour over death 41. Not to all the people but unto witnesses chosen before of God even to us who did eat and drink with him after he rose from the dead Paraphrase 41. But this manifestation was not immediately made to all the multitude of the Jewes but only to his disciples persons whom God had enclined to leave all and follow Christ and to receive the faith which he preach'd to them and to repose their whole trust in him For being crucified by the Jewes and taken from them and so they left destitute and hopelesse for a while God was pleased to revive him again and as he had chosen them to be witnesses of all that Christ did when he was alive so he chose them to be the witnesses most distinctly of his resurrection giving them the honour to eat and drink with him and to see him eat and drink after he rose from the dead 42. And he commanded us to preach unto the people and testifie that it is he which was ordained of God to be the judge of quick and dead Paraphrase 42. Whom therefore he appointed to preach the Gospel of Christ to the world and to proclaim to all that this crucified Christ is raised to Gods right hand to be judge of all men that shall die before and that shall be found alive at the day of doome 43. To him give all the Prophets witnesse that through his name whosoever believeth in him shall receive remission of sins Paraphrase 43. This is he of whom all the Prophets foretell that in him God would strike a new covenant with mankind of which this is the summe that although men were sinners yet upon receiving of him embracing his doctrine they should by their prayers offered to God in his name obtain pardon and remission 44. While Peter yet spake these words the holy Ghost fell on all them which heard the word Paraphrase 44. Whilst Peter was thus speaking the holy Spirit either by some way of visible appearance such as that was on the Apostles Act. 15. 8. or else manifesting himself in them by the effects the same that had attended the visible descent Act. 2. the gift of tongues c. v. 46. came down upon them see v. 47. and c. 11. 15. and gave unto those that heard him power of doing miracles of speaking strange languages v. 46. to some to others other gifts and graces fitting them for severall conditions in the Church see ch 19. 6. 45. And they of the circumcision which believed were astonished as many as came with Peter because that on the Gentiles also was poured out the gift of the holy Ghost Paraphrase 45. And the Jews which had received the Gospel and came with Peter wondred extremely 46. For they heard them speak with tongues and magnifie God Then answered Peter Paraphrase 46. blesse God for his great mercies to them 47. Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we Paraphrase 47. Is there any doubt or question to be made of the baptizing of these and receiving them into freedome of the congregation to whom although they be Gentiles God hath himself allowed that which is more then baptisme viz. the descent of the holy Ghost upon them thereby fitting them for offices in his Church in the same manner as by descent of the holy Ghost we received our commission Act. 2. 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days Annotations on Chap. X. V. 2. A devout man What is meant by Proselytes and the two sorts of them hath been set down Note on Mat. 23. d. and the manner of initiating them by washing Note on Mat. 3. a.
have not before heard it to whom therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion of alimony the labourers reward v. 18. is assigned by the Apostle A fourth place is that of S. James Jam. 5. 14. Is any man sick let him call for the Elders of the Church c. Where as the office of visiting the sick of praying anointing absolving and restoring health to the sick may well agree to the Bishop so the setting it in the plural number is nothing to the contrary for that only signifies the Elders or Bishops of the Christian Church to be the men whom all are to send in to this case not that there are more Elders then one in one particular Church or city any more then that more then one are to be sent for by the same sick person To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna and Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Elders be mercifull to all visiting all that are weak or sick where many other particulars are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severity or excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing hastily against any as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducing hereticks which belong properly to the office of the Bishop and not to any second order in the Church and accordingly in all that Epistle there is no mention of any but of Elders and Deacons As in Papias also his contemporary and after him in Irenaeus and Justin Martyr though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie that second order yet 't is also used to signifie the Bishop and Polycarp himself styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolick Elder or Bishop Iren. in Ep. ad Plotinum and so Seniores in Tertullian CHAP. XII 1. NOw about that time Herod the King note a stretched forth his hands to vex certain of the Church Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great having obtained a great part of his grandfathers dominions and so calling himself by his name Herod went about that is resolved to persecute the Christians especially the Apostles at Jerusalem thereby to gratifie the Jewes 2. And he killed James the brother of John with the sword Paraphrase 2. And in that persecution he put James the Apostle the son of Zebedee to the sword beheaded him 3. And because he saw it pleased the Jewes he proceeded farther to take Peter also Then were the daies of unleavened bread Paraphrase 3. And perceiving that the Jewes gave their voies and consent to his death and express'd their good liking of it see note on Joh. 8. c. he proceeded and apprehended Peter also And it was about the time of the Passeover of the Jewes when he apprehended him 4. And when he had apprehended him he put him in prison and delivered him to four quaternions of souldiers to keep him intending after Easter to bring him forth to the people Paraphrase 4. And having imprisoned him he set sixteen souldiers to guard him four at a time two to be alwaies by him and chain'd to him see note on ch 28. e. and two to guard the dore ver 6. meaning after the feast of the Passeover to bring him forth to the Jewes and if they thought fit to put him to death also 5. Peter therefore was kept in prison but prayer was made note b without ceasing of the Church unto God for him 6. And when Herod would have brought him forth the same night Peter was sleeping between two souldiers bound with two chains and the keepers without the dore kept the prison Paraphrase 6. And the night before Herod intended to bring him into the assembly before the people to have their suffrage to put him to death see ver 3. and v. 11. 7. And behold the Angel of the Lord came unto him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly And his chains fell off from his hands Paraphrase 7. And an Angel came to him and the light with which he appeared shone in the prison and the Angel 8. And the Angel said unto him Gird thy self and bind on thy sandals And so he did And he saith unto him Cast thy garment about thee and follow me Paraphrase 8. Make thy self ready to goe out immediately put on thy outer garment see note on Mat 5. 1. and thy sandals and follow me And Peter did as he was bid 9. And he went out and followed him and wist not that it was true which was done by the Angel but thought he saw a vision Paraphrase 9. And he followed him out but as yet knew not that this was really done but thought he had been in a dream or trance 10. When they were past the first and the second wards they came unto the iron gate that leadeth unto the city which opened to them of his own accord and they went out and passed on through one street and forthwith the Angel departed from him Paraphrase 10. And the prison being in the suburbs after they were out of the prison they past through two watches or wards which stood every night without the gates and at last came to the gate which enters into the city an iron gate which opening to them of its own accord they passed through it and when they had passed together through one street the Angel left Peter by himself 11. And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jewes Paraphrase 11. And Peter being perfectly awake out of the trance and knowing that he was so as he did not ver 9. he said to himself that now 't was clear tat God had sent his Angel to deliver him from the hands of Herod and from the malice of the Jewes who verily expected to have had him brought out to them that day ver 6. 12. And when he had note c considered the thing he came to the house of Mary the mother of John whose surname was Mark where many were gathered together praying Paraphrase 12. a place where many Christians at this time of night met together to pray and were now performing that office 13. And as Peter knocked at the dore of the gate a damosel came to note d hearken named Rhoda 14. And when she knew Peter's voice she opened not the gate for gladnesse but ran in and told how Peter stood before the gate 15. And they said unto her Thou art mad But she constantly affirmed that it was even so Then said they It is note e his Angel Paraphrase 15. And they being moved with
men lived and went on in sinne and hostility against him were pleased to have such favourable thoughts toward them see note on Mat. 5. m. if by the satisfaction wrought for our sins by Christ we were then thus farre restored to his favour that he was pleased to propose unto us free and easie conditions of mercy in the Gospell if he then used us so friendly as not to praeclude the way of salvation but called us to repentance with promise of pardon for all past sinnes upon our coming penitently in unto him much more easie will it be and agreeable to that former essay of his goodness to us now after he hath gone so farre with us to rescue us out of the power and danger of our sins by his rising from the dead c. 4. 25. and sending that Spirit by which he was raised to raise us up to a new life And this also as far as concerns Gods part is wrought for us 11. And not onely so but we also joy in God through our Lord Jesus Christ by whom we have now received the atonement Paraphrase 11. And yet this is not all but having received these benefits of reconciliation and promises of future salvation if we be not wanting to our selves we have now ground even of the greatest joy and confidence and dependence on God in all that can befall us in this life see v. 3. through this same Christ Jesus who having made peace between God and us and tendred us such easie conditions of mercy now under the Gospell hath also given us a title to all consequent acts of friendship and kindnesse which can be received from God so that all that now befalls us being for our good is consequently matter of rejoycing to us 12. note b Wherefore as by one man sin entred into the world and death by sinne and so death passed upon all men for that all have sinned Paraphrase 12. From all which the conclusion is that as by Adam's disobedience to that Law given to him under the penalty of death that is by eating the forbidden fruit sin came into the world and death or mortality by sinne and being come in seized not onely on Adam to whom 't was particularly and expressely threatned In the day that thou eatest thou shalt die the death but upon all meer men also that were after born because all were sinners that is born after the image and likeness of Adam that was now a sinner and had begotten no childe in his innocence 13. For untill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neverthelesse death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come Paraphrase 13 14. For after Adam's time before Moses or the time of giving the Law men sinned and though it be true that sinne is not charged to punishment but when there is a Law to forbid it expresly under that penalty and therefore it might be thought that sinne without the Law would not bring in death into the world yet by the parity of reason all men being Adam's posterity and begotten after the image or similitude of a sinfull parent v. 12. and God being supposed to rule the world still after the manner that he had first explicitely revealed that death that was once come in did lay hold on all that posterity of Adam from that time till Moses when the Law was given and death again denounced expresly though they sinned not against a Law promulgated under that penalty or in that high presumptuous degree that Adam did In which thing Adam is in the comparison the opposite member to Christ the Messias to come for as death which was the punishment of Adam's sin past on all men begotten after the similitude of sinfull Adam though they committed not that particular sin of eating the apple against which the death was expresly decreed and threatned that is though they sinnd not so presumptuously against a Law promulgated under that penalty so justification and eternal life belongeth not only to those who were as Christ perfectly just who have never lived in sinne but cometh upon all others who having not obeyed after the likenesse of Christ doe yet return unto him by faith and repentance and then for the future obey sincerely though not exactly and so in some manner and degree resemble Christ as children doe parents and as mankind did Adam 15. But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Paraphrase 15. In this place there ought to be in ordinary manner of writing another member of the period answerable to the beginning of it v. 12. the 13th and 14th verses being certainly to be read as in a parenthesis after this manner For as c. So c. But the Apostle having insisted on the first part of the comparison thus farre and finding that the grace in Christ rose much higher then the condemnation in Adam he is fain to forsake that comparison and to rise above a comparison and conclude not with a So but with a Not onely so but much more thus The gift communicated from Christ to believers is farre greater then the punishment communicated from Adam to his posterity as sinners for as they were begotten after the similitude of laps'd Adam and so were all sinners as well as Adam so probably were they as great sinners in other kinds as Adam was in that but these to whom the mercy in Christ belongs are not righteous in such a degree as well as Christ 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification Paraphrase 16. And as in respect of the likenesse the advantage is on Christ's side of the comparison believers being not so like Christ in degree of holinesse as they were like Adam in degree of 〈◊〉 so again for the sinne for which Christ wrought atonement the advantage is great again on Christ's side above Adams 〈◊〉 not only as by Adam so by Christ but the benefit farre exceeded the hurt for indeed the charge or enditement see note on ch 3. b. and consequently the sentence that was on occasion of one sinne did naturally and by the same reason belong to the condemnation of all others that were born after his image sinners as well as he but the gift that was brought in by Christ pardon for all new creatures was upon occasion of many sinnes and to the justifying of those that were not righteous as Christ no nor as Adam but had been guilty of more then one even of many sinnes And this makes the
naturae that which was but the law of many nations ut qui nascitur sine legitimo matrimonio matrem sequatur which though it held among the Grecians and Romans did not among other nations is called lâ—x Nâ—turae the law of Nature as on the other side Dâ— Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of custome comprehends the law of Nature under that style Fourthly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament as Ephes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath by nature applied to the national universal custome of idolatry among the Gentiles as appears v. 2. in which you Ephesian Gentiles sometimes walkâ—d and ver 3. among whom we all we Romans from whom he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime conversed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest also of the heathen world Just as the same Idolaters Wisd 13. 1. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ain that is idolatrous by that general custome among them To this matter the testimony of Suidas is most clear on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where having enlarged on the signification of it in Philosophy he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when the Apostle hath those words which were by nature c. he takes not the word Nature in this notion but for an evil durable disposition or chronical custome So when the Apostle saith of the Gentiles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside nature they were graffed into a good olive tree being but a wild olive themselves Rom. 11. 24. he sure means by Nature the custome of the Jewes which by analogie with Levit. 19. 19. was extenâ—ed to a prohibition of graffing one fruit-tree into another kind or else he referres to the constant custome and rules of gardening never to graffe an ill fruit upon a good stock And so sure 't is in this place either the universal custome of all nations or the fashion of the place or of the generality of people for men and women to distinguish their sexes by cutting or not cutting of the haire V. 29. Discerning The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things to sanctifie and to discriminate and is accordingly sometimes rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 20. 7. From hence it seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being the literal rendring of one notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the other of hallowing or sanctifying the Lord's body that is eating the Lord's supper in a different manner from that of eating our ordinary meale or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own supper viz. as the institution of Christ to represent his death for the world and the diffusive mercy of that by our Christian liberality and furnishing a common table where the poor aswell as rich may â—east and not the rich eat all to themselves which is the profaning of that feast of the body of Christ CHAP. XII 1. NOW concerning note a spiritual gifts brethren I would not have you ignorant Paraphrase 1. Now to that other part of your letter concerning those that are moved and acted by the Spirit whether good or ill see c. 14. 37. and note on Lu. 9. d. and foretell c. by that means I desire to admonish and direct you brethren and to give you some characters to discriminate one from the other when they come into your assemblies as sometimes some with evil spirits did Fuseb Hist l. 4. 16. and as â—imon the Magician is said to have contended with â— â—eter 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led Paraphrase 2. When ye were heathens ye know the 〈◊〉 pretended to foretell things to come and by your desire to know such things ye were seduced to idols which were so farre from being able to presage that they were not able to speak and the answers that were given you there were neither given you by the idols nor their priests but by the devil in them 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost Paraphrase 3. The way therefore to discriminate them is this that no man who pretends spiritual gifts in the Church who is led or speaks by the Spirit of God will ever speak evil of Jesus and no such man again hath any of those extraordinary powers of miracles c. and doth them in the name of Christ but he is acted by the holy Spirit the doctrine and commands of Christ being so contrary to and destructive of the evil spirits and their designes among men that the devil will never assist men with his power to set up that 4. Now there are diversities of gifts but the same Spirit Paraphrase 4. But of the gifts that come from the Spirit of God there are differences and though all men doe not the same things yet in them all the â—pirit is the same â— and therefore they that have not these extraordinary gifts in so high a degree as others should not be sadned for that as long as they have sufficient to demonstrate that they have the Spirit 5. And there are differences of administrations but the same Lord. Paraphrase 5. And there are diversities of offices and ministeries but all performed to the one true God 6. And there are diversities of operations but it is the same God which worketh all in all Paraphrase 6. And there are diversities of afflations or inspirations but the God that worketh all these in all men is the same 7. But the manifestation of the Spirit is given to every man to profit withall Paraphrase 7. But the exercise of these spiritual gifts whereby the Spirit manifests it self to be 〈◊〉 any man is designed still for some benefit or advantage of the Church and therefore those powers that tend to no use or advantage in the Church are to be suspected not to come from the Spirit of God 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables and veiling wiâ—e conceptions Another hath the understanding and interpreting the mysteries of Scripture see note on ch 1. c. and note on â— Pet. 1. c. 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit Paraphrase 9. Another hath a miraculous faith or by which he works all kinds of miraclâ—â— another hath from the same Spirit a peculiar power of curing diseases without the help of physick 10. To another the working of miracles to another prophecie to another discerning of spirits to another diverse kinds of tongues to another the interpretation of tongues Paraphrase 10. Another
his power exercised by himself and his commissioners into the hand of God his Father having first destroyed all earthly dominions pronouncing sentence on the great potentates as well as the meanest men or else having subdued all to his power by converting some and destroying all others 25. For he must reigne 'till he hath put all enemies under his feet Paraphrase 25. For to this purpose was the promise made to Christ Psal 110. that his spiritual kingdome on earth should last so long till God had brought all the world to be subject to him 26. The last enemy that shall be destroyed is death Paraphrase 26. And of the enemies to be subdued death is the last which therefore must be subdued and so men raised from death 27. For he hath put all things under his feet but when he faith All things are put under him it is manifest that he is excepted which did put all things under him Paraphrase 27. The evidence being clear for all enemies all things no one excepted that God will subdue them all under Christ alwaies supposing that God himself is excepted of whom 't is affirmed that he will put all things under Christ 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Paraphrase 28. And when all is so subdued to Christ then shall Christ lay down that office which till then he exerciseth and in which he is conspicuous in his Church which till then he is to administer and then shall God the Father Son and holy Ghost fill all the elect with glory and blisse eternally 29. Else what shall they doe which are baptized note c for the dead if the dead rise not at all why are they then baptized for the dead Paraphrase 29. Now for them among you ver 12. which say there is no resurrection of the dead and consequently that the dead shall not be raised at the coming of Christ which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis setting down the state of all things at and after that resurrection I shall onely make this demand Why then have they in their baptisme made profession of their belief of it see v. 14 17. it being certain that the dead or the resurrection of the dead expressed here for brevity under that word the dead is one of the articles and that a prime and special one to the belief of which they were baptized and to which baptisme being the putting in and taking out of the water doth referre as a significant emblem first of Christ's then of our resurrection from the grave And therefore to what end did these men in their baptisme professe their belief of this article if they believe it not To be a baptized Christian and not to believe the resurrection is a strange ridiculous thing an hypocrisie which they will never be able to answer to God or men and that which actually deprives them of all benefits of baptisme and yet such are they if they make doubt of this 30. And why stand we in jeopardy every houre Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us if we were no assured that there were another life wherein all our patience and valour for Christ should be rewarded by hâ—m v. 18. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world my fidelity to Christ that I daily run the hazard of death which sure I should not doe if I had not confidence of another life after this 32. If note d after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we die Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as to man to the eye of man or as farre as mens purposes could goe set to combate with wild beasts that is sentenced and condemned 2 Cor. 1. 9. to that kind of bloody execution on their threatres though by the providence of God I was delivered can bring me no advantage unlesse there be another life after this And were it so there were some place for that saying of some among you Let us enjoy the good things of this world at present for within a while death comes and there 's an end of all 33. Be not deceived evil communications corrupt note e good manners Paraphrase 33. And 't will concern you that are not yet thus seduced to take heed that such speeches and discourses as these such atheisticall temptations to sensuality upon pretence of the no future state no being after that of this life doe not work upon you The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are 34. Awake to righteousnesse and sin not for some have not the knowledge of God I speak this to your shame Paraphrase 34. 'T is all reason and more then time that you should truly see note on Lu. 16. a. or throughly rouze your selves out of that drousie condition of sinne that you have gone on in at least some of you ver 12. that by their behaviour and discourse shew themselves to be meer heathens still Of whom I tell you that it may work shame in you that you have such men among you rather then that you permit your selves to be tempted to imitate them 35. But some man will say How are the dead raised up and with what body doe they come Paraphrase 35. But some object that if men die how can they live again or what kind of body shall they have that which they had being rotten in the grave see note on Act. 15. c. 36. Thou fool that which thou sowest is not quickned except it die Paraphrase 36. But this is a foolish objection for even in corn that is sowed the rotting of the corn is necessary to the enlivening of it or springing of it up again 37. And that which thou sowest thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain Paraphrase 37. And it is not the custome to sow that very thing which after comes up the blade and eare and corn in it but onely the corn without the rest as the corn of wheat or the like 38. But God giveth it a body as it hath pleased him and to every seed his own body Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it God causeth it to come in this or that form a root and blades and
more sharp and the destruction more terrible then it could have been if Sestius Gallus had continued the siege and taken them And to make the condition yet more unhappy whilst these Zelots raged so within the city the Sicarii were as unruly without and so as it was most unsafe to remain within because of the Zelots so in case they made any shift to get out of it they fell into the hands of the cut-throats under John who desiring to set himself up for a King spoil'd and slaughter'd all and at last was by the Zelots advanced and set over them V. 4. Was commanded them That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said is a proper word to signifie a command of God's appears by Mat. 5. where the precepts of the Decalogue are set down in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was said to them of old Now all the wise and gracious acts of God's providence in protecting his servants and restraining the malice of their enemies is the most properly thus express'd his will being of the same force to produce the effects as his commands ought to be And accordingly that is here meant that by God's wise disposal so it was that in the judgments that fell upon Jerusalem by the Zelots the Christians suffered not For upon Sestius Gallus's raising his siege we know the Christians went out of Jerusalem and fled to Pella see Note on ch 8. c. and so when the Zelots came to Jerusalem immediately before the siege by Titus the Christians were gone out of their way and all their violence fell on the unbelieving Jewes which accordingly continued there And these are express'd by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as had not the seal of God on their foreheads see ch 7. c. as the Christians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grass and every green thing and every tree see Note on ch 8. d. V. 5. Tormented The famine which the plundering of the Zelots was to produce is here very fitly express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being tortured as that is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing because famine as the torture is a lingring racking death doth not dispatch men easily or quickly as the sword doth but as it were breaking one limb after another tearing of the flesh from the bones consuming and emaciating them And indeed of the time of the siege it is literally affirmed by Eusebius out of Josephus that these Zelots or Seditious Jewes in Jerusalem tearing every man's victuals from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 6. invented cruel ways of torture to finde out food when it was concealed from them by the possessors or on conceit that it was concealed where indeed it was not And he mentions some of their inventions of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A most horrible cruelty not fit to be translated and saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was terrible even to hear what some men suffered to make them confesse but one loaf of bread when they had no more perhaps not that These he ordinarily styles there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tormentors and so that makes this representation here the more proper and fit to expresse this matter of their plundering V. 6. Seek death That which is here said that men shall seek death and shall not finde it is a most proper expression of a lingring tormenting death and so of a famine which is most eminently such and of such vastations and plunderings which leave men life but nothing to support or sustain it and such was the effect of the cruelty of these Zelots at this time The very thing here said is after in the time of the siege set down by way of story or relation of the fact by Eusebius l. 3. c. 6. out of Josephus That when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious were so lavish of their swords that they would kill men runne them through only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their swords or to keep them in ure yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any being ready to famish desired them to lend them their hand and their sword to put them out of their pain they through arrogance and scorn of their miseries rejected their beseechings and left them to the famine to use them more cruelly V. 11. Apollyon That Apollyon here signifies the Devil is apparent by what is affirmed of him in the former part of this verse that it is the Angel of the bottomless pit And accordingly the famous God of the Heathens called Apollo a word so lightly changed from this must be resolved to be the Devil this destroying Angel as he is oft called in Scripture imployed altogether in destructions and mischiefs To which purpose the 12. chap. of lib. 5. of A. Gâ—illius is worth considering where having taken notice of two antient names of Heathen Gods Dijovis and Vejovis and having deduced the former from an Original which signifies bâ—nâ—gne or helpful he determines the latter to belong to a God qui non juvandi potestatem sed vim nocendi haberet which had not the power of helping but the force of doing mischief adding that the image of this God is found to have Arrowes in the hand prepared for slaughters and destructions therefore Apollo is thought to be signified by that title To which purpose faith he it is considerable that that Virgil a man very greatly skilled in antient knowledge doth in his Georgicks deprecate Numina laeva the unlucky or hurtful deities signifying thereby quandam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem that such kind of Gods had the virtue or faculty of hurting but not of helping any and of them Apollo is the onely one named there by that Poet siquem Numina laeva sinunt auditque vocatus Apollo who must be sacrificed to to avert any evils from them V. 14. Euphrates What is here meant by Euphrates is somewhat uncertain It may signifie literally that known river for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates and Philo in his Embassy mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armies reaching to Euphrates But in the style of these Visions it may also signifie somewhat else For the River Euphrates we know is that which runnes through Babylon and so that great river is fitly set to denote that city as we ordinarily finde Tyber to be used for Rome the Sea for Galilee the Region which it belongs to and many the like Now that Babylon in these Visions signifies Rome heathen will be hereafter shewn Note on c. 18. a. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie not in but at or about Rome which being the Seat of the Empire the great changes and affairs concerning the Empire are fitly express'd by this
salvation 348. 1. chief Captain 261. 1. chief Captains 892. 2. Captains of the Temple 260. 1. Captive into all nations 256. 1. taken Captive 478. 1. leadeth into Captivity 914. 1. Garnal 587. 1. Carried Stephen 359. 1. Cast down 576. 2. Cast out 356. 1. 846. 1. Cast out Devils 53. 1. Cast out your name as evill 210. 2. Castle 261. 1. without a Cause 314. 2. a Cast-away 541. 2. Ceased from sin 803. 1. without Ceasing 383. 1. two Chaines 436. 2. by Chance 226. 1. Change the glory 444. 1. was Chargeable 589. 2. straightly Charged 50. 1. Charity 873. 1. Chastise 263. 1. Chief of Asia 413. 2. Chief men among the brethren 399. 2. Chief Pharisees 239. 1. Chief Priests 151. 2. Chiefly 452. 1. Cherubims of glory 455. 2. saved in Child-bearing 690. 1. Children of God 26. 2. 832. 2. her Children 844. 2. Children of the Kingdome 832. 2. their own Children or others 89. 1. Children of wrath 549. 1. your Children 69. 1. Children in the market 62. 1. Children of the bride-chamber 49. 1. 275. 2. Chosen 67. 2. 792. 1. 793. 1 2. 794. 1. 851. 2. Chosen us in him 616. 1. 793. 2. Christ 368. 1. 605. 2. 680. 2. 828. 2. in Christ 616. 2. 621. 2. a man in Christ 591. 1. 862. Christ is in you 593. 1. false Christs 121. 1. Church 350. 1. 566. 1. whole Church 350. 2. Church of the living God 693. 2. in every Church 394. 2. Circumcision 643. 2. Citie 945. 1. all things are Cleane 229. 2. Cleane every whit 309. 1. Cleophas 266. 1. Cloak 31. 1. 714. 1. Cloak of covetousnesse 666. 2. Clothed 806. 2. Cloud 333. 1. 763. 1. under the Cloud 543. 1. cometh with Clouds 868. 1. Coat 31. 1. Cock-crowing 173. 2. a Colonie 635. 1. Colossians 649. Come together 7. 1. till I Come 329. 1. he that should Come 59. 1. world to Come 59. 1. 70. 2. Come to Christ 286. 1. Cometh 856. the Lord Cometh 566. 2. 852. 2. Cometh with clouds 868. 1. Cometh into the world 269. 1. Coming of the Lord 679. 1. 784. 1. Coming of Christ 119. 1. 812. 1. Coming in his Kingdome 85. 2. Comfort in the holy Ghost 312. 2. Comfort 312. 1. 316. 1. Commanded them 901. 1. great Commandment 108. 2. new Commandment 827. 1. old Commandment 826. 1. 827. 1. Epistles of Commendations 573. 1. Common and unclean 532. 2. Communication 564. 2. corrupt Communication 628. 2. Communion 339. 1. 594. 2. Communion of the body 131. 2. not to Company 522. 2. by Companies 154. 2. Compelled 138. 2. 599. 2. lust Conceiveth 675. 2. Concision 643. 1. Conclude 456. 2. Condemnation 849. 2. fall into Condemnation 785. 1. greater Condemnation 779. 1. Condemned of himself 721. 2. Conduct 566. 1. Confesse your faults one to another 786. 2. Confidence 731. 1. 753. 1. 757. 1. 832. 2. having this Confidence 638. 2. for Confirmation 593. 2. 699. 2. Confirmed 513. 1. Conflict 666. 1. Conscience seared 696. 1. with one Consent 239. 2. Considered 383. 2. it is Contained 792. 1. Content 704. 1. Contention 666. 1. Continue 913. 2. Continual coming 249. 2. if they Continue 690. 2. end of Contradiction 513. 2. 592. 2. 699. 2. â—ut Contrary-wise 601. 1. Convenient day 154. 1. not Convenient 444. 2. Conversation 644. 2. Convince gain-sayers 316. 1. Corban 79. 1. 743. 2. Corinthians 510. second to the Corinthians 568. Corrupt 446. 1. Corrupt the word 572. 2. Corruptible crown 540. 1. not Corruptible 797. 2. Corruption 478. 1 2. 525. 1. 800. 1. 801. 1. 810. 1. for Corruption 815. 1. first Covenant 748. 1. Covenant-breakers 446. 2. Covetousnesse 445. 1. 526. 2. 666. 2. thy Counsel determined 344. 2. Counsellor 181. 1. Counted to him for righteousnesse 605. 2. Countrey 154. 2. farre Countrey 242. 1. Countreymen 667. 1. Course 713. 1. Course of Abiah 187. 1. Course of nature 779. 2. finished our Course 419. 1. taken in their own Craftinesse 518. 2. Creation 651. 2. Creature 477. 2. every Creature 182. 1. bear his Crosse 323. 1. Crown 667. 2. 713. 2. Crowns of gold 884. 1. 920. 1. many Crowns 877. 1. Crucify afresh 739. 1. Crucified among you 604. 2. Cried 292. 1. Cubite 38. 2. Cup of blessing 545. 2. Curious arts 412. 1. Curse father or mother 79. 1. receit of Custome 48. 1. Cut asunder 124. 2. Cut to the heart 348. 1. Cut off 611. 1. Cymbal 554. 1. D. Damnation 499. 2. eat and drink Damnation 132. 2. Darknesse 823. 1 2. Day 518. 1. 751. 1. 819. 1. great Day 947. 2. an high Day 323. 2. Day-spring from on high 192. 1. Day is at hand 501. 2. Day of Christ 672. 1. 751. 1. Day of judgment 834. 1. Day of the Lord 679. 1. 751. 1. 820. 2. great Day of God 893. 2. that Day 172. 1. 317. 2. to Day or tomorrow we will 782. 2. Day of vengeance 893. 2. Day of visitation 795. 1. last Daies 338. 1. 784. 1. ten Daies 875. 2. in these Daies 189. 2. in those Daies 189. 2. Daily bread 35. 2. Day-starre 813. 1. Deacons 637. 1. Dead 241. 1. 563. 1. Dead bury their Dead 46. 1. baptized for the Dead 563. 1. Dead to the law 468. 2. 469. 1. Death and hell followed 891. 1. second Death 939. 2. shadow of Death 192. 2. sin unto Death 841. 1. Debt 92. 2. Decease 221. 1. 812. 2. Deceipt 666. 1. Deceive you with vain words 873. 1. Deceive our selves 823. 2. many Deceivers 827. 1. Deceivings 815. 1. Declare his righteousnesse 456. 1. the Deep 218. 2. 590. 1. Defile 780. 1. Defile the Temple of God 518. 1. Defiled 156. 1. 320. 1. Defraud 165. 1. Delicacies 699. 1. Deliverance 344. 1. Delivered 687. 2. Demonstration of the spirit 515. 1. Deny 254. 1. Deny himself 85. 1. Depart 309. 1. 638. 1. 680. 1 2. Depth 811. 1. 878. 1. Depths of Satan 878. 1. Deputy 387. 1. Despised moses law 753. 1. done Despight to the spirit of grace 753. 1. Despightfull 446. 2. Destroy 729. 2. Destroy the earth 908. 2. him shall God Destroy 518. 2. not Destroyed 576. 2. Destroyer 545. 2. Destruction of the flesh 523. 2. Devill 21. 1. is of the Devill 832. 2. hath a Devill 291. 2. Devotions 405. 1. a Devout man 366. 1. Devout men 366. 2. Diana 413. 1. making a Difference 854. 1. there is Difference 534. 1. Dignities 850. 2. Diotrephes 846. 2. Dip 310. 1. Discerning 549. 2. Disciples 25. 1. 74. 2. 350. 1. heal Diseases 53. 1. Disfigure their faces 35. 2. Dishonor his body 656. 2. Dishonoreth his head 547. 1. Disobedient 390. 2. 801. 1. Dispersed among the Gentiles 292. 1. Disputations 503. 1. Disputer 513. 1. Disputing with Stephen 514. 1. without Distraction 534. 1. Distresse 409. 1. not Distressed 576. 1. Divider 534. 2. Dividing 534. 2. rightly Dividing 709 1. Divisions 19. 1. the Divine 863. spirit of Divination 403. 1. Doctors 360. 1. Doctrine 699. 2. Doctrines 655. 1. Dominions 499. 1. 651. 1. Dore opened
now instituted by him as an holy rite and ceremony of annuntiating and commemorating his death and a means of making all worthy receivers partakers of the benefits of his death 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the New Testament which is shed for many for the remission of sinnes Paraphrase 28. For this is a federall rite between me and you a Sacrament of that blood of mine which I shall shortly powre out upon the crosse and by which I will seale to you a new covenant a promise of pardoning the sinnes of all that shall return from their sinnes and obey me See Note on the Title of these books 29. But I say unto you I will note f not drink henceforth of this fruit of the vine until that day when I drink it new with you in my fathers kingdome Paraphrase 29. It is not long that I shall abide with you nor shall I again thus celebrate this or any the like feast among you till we meet in heaven and partake together of those joyes which are wont to be exprest by new wine figuratively 30. And when they had note g sung an hymne they went out into the mount of Olives 31. Then saith Jesus unto them All yee shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Paraphrase 31. Between supper and going abroad Jesus spake these words to his disciples Yee shall all fall off from me before morning and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended and thereupon the Apostles the chief of his little flock of beleivers for sheep he had others which were not of this flock see Mar 14. 27 28. should flye away and forsake him 32. But after I am risen I will goe before you into Galilee Paraphrase 32. But though I am taken from you and yee flye from and forsake me yet I will not leave you so I shall rise from the dead and when I am risen I will go into Galilee where you may meet me 33. Peter answered and said unto him Though all men shall be offended because of thee yet I will never be offended Paraphrase 33. Though all men fall off and forsake thee yet whatsoever befalls me I will not 34. Jesus said unto him Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Paraphrase 34. before the space of time be 〈◊〉 which men especially call the cock-crowing that is before the morning watch come thou shalt three times renounce being my disciple 35. Peter said unto him Though I should dye with thee yet will ◠not deny thee Likewise also said all the disciples 36. Then cometh Jesus with them unto a place called Gethsemane and saith unto the disciples Sit yee here while I goe and pray yonder 37. And he took with him Peter and the two sonnes of Zebedee and began to be sorrowfull and very heavy Paraphrase 37. Peter and James and John whom he most admitted to his secrets see c. 17. 1. and was in a very great agony of sorrow 38. Then saith he unto them My soul is exceeding sorrowfull even unto death tarry yee here and watch with me 39. And he went a little farther and fell on his face and prayed saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Paraphrase 39. And he lay prostrate which in time of great anxiety is the usuall posture and a token of the greatest humiliation and renouncing of himselfe and said My father If all that I came about may be atcheived without it let this bitter potion that is now approaching this contumelious and bloody death be removed from me But if not I more desire the doing what thou hast designed for me then the escaping any kind of suffering 40. And he cometh unto the disciples and findeth them asleep and saith unto Peter What could yee not watch with me one hour 41. Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak Paraphrase 41. that ye be not encompast overcome with temptations For however your mind and resolution be good and at the time your professions zealous see Mar. 14. 38. yet it appears by this present sleeping of yours that the flesh is weak and if ye be not carefull ye may fall from your stoutest resolutions 42. He went away again the second time and prayed saying O my father if this cup may not passe away from me except I drink it thy will be done Paraphrase 42. Seeing I discern this to be thy purpose and wise disposall that I should suffer this bloody death and that the effects thereof are so advantagious to the good of the world I am perfectly content and willing to endure it 43. And he came and found them asleep again for their eyes were heavy Paraphrase 43. overcome with heavinesse of sleep 44. And he left them and went away again and prayed the third time saying the same words Paraphrase 44. So he left them without saying much to them as before their eyes being so opprest with sleep that they were not in fit case to consider or answer what was said to them 45. Then cometh he to his disciples and saith unto them Sleep on now and take your rest behold the hour is at hand and the son of man is betrayed into the hands of sinners Paraphrase 45. You may now enjoy your drowsy humor I shall make no farther use of your vigilance the minute is now come upon you that your Master shall be apprehended and taken from you and carried before the tribunall of the Gentiles the Romans by whose judicature he shall be put to death see Lu. 22. note f. 46. Rise let us be going behold he is at hand that doth betray me Paraphrase 46. delivers me up into their hands 47. And while he yet spake Lo Judas one of the twelve came and with him a great multitude with swords and staves from the chief priests and elders of the people Paraphrase 47. a commander and band of souldiers See Lu. 22. f. provided with armes for the apprehending him sent upon this service by the Sanhedrim of the Jewes 48. Now he that betrayed him gave them a signe saying Whomsoever I shall kisse that same is he hold him fast Paraphrase 48. Apprehend him 49. And forthwith he came to Jesus and said Haile Master and kissed him 50. And Jesus said unto him Friend wherefore art thou come Then came they and layd hands on Jesus and took him 51. And behold one of them which were with Jesus stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his eare Paraphrase 51. the chief Officer the fore-man of