Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
can render him That which is generally observable of these four writings is this that the three first of them write the whole story from the Birth of Christ till after his Resurrection but two of them more largely Matthew and Luke the third Mark more succinctly setting down the series of the actions rather than the sermons and passages delivered by him And again though none of them agree throughout in observing the Order and Succession of the actions by them related see note on Mar. 5. a. yet two of them doe agree in it one with the other much more constantly than the third with either of them viz. Matthew an Apostle and eye-witnesse and Mark from Peter who was such also but the third Luke which wrote his story out of collections which he had from others and compiled it himself hath not so exactly observed the order wherein the things were done but onely set down the things themselves and when beside that of the order he hath sometimes varyed from the others in some words or circumstances as when others say 't was a Maid that spake to Peter and occasioned his second denying of Christ Mat. 26. 71. Mar. 14. 69. he reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculine Lu. 22. 57. and some other the like these are generally so inconsiderable and of so noimportance to the main matters of Faith the doctrines of the Gospel that they are rather arguments to demonstrate that these writings were not contrived by any compact or agreement of one with the other but each of them apart without consulting or knowing what the other had done which is a circumstance that was necessary to make their testimonies several and so to give them the greater authority from the number of them As for the fourth John his writing seems to have been designed to these two ends 1. To demonstrate and declare the Divinity of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith an antiâ—nt MS. copy he describes the first and glorious age or generation of Christ with the Father as the other three had set down his Humanity and cleared the matter of his Conception and Birth of the Virgin and 2dly to adde out of his own knowledge some remarkable things especially those which most tended to the former designe which had been omitted by the other three to which purpose he saw it necessary to set down the story of Christ's Passion and Resurrection as the rest had done that so he might affix those other circumstances which he design'd to adde unto them This is all that I think necessary to premise in this place of this matter S. MATTHEW CHAP. I. 1 THE book of the note a generation of Jesus Christ the son of note b David the son of Abraham Paraphrase 1 An history of what concern'd or narration of the passages of the birth life death and resurrection of Jesus Christ who according to the prophecies foregoing of the Messias sprang from the line of David and Abraham to both whom he was particularly promised 2 Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his brethren 3 And Judas begat Phares and Zara of Thamar and Pharez begat Esrom and Esrom begat Aram 4 And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat â—almon 5. And Salmon begat Booz of note c Rachab and Booz begat Obed of Ruth and Obed begat Jesse 6. And Jesse begat David the King and David the King begat Solomon of her that had been the wife of Urias Paraphrase 6. Of her that had been defiled by David while she was the wife of Uriah but was now after Uriahs death taken to be Davids wife and of her in that matrimony Solomon was born 7. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa 8. And Asa begat Josaphat and Josaphat begat Joram and Joram begat Ozias Paraphrase 8. And Jehoram begat Ahaziah Ahaziah begat Joas Joas begat Amaziah Amaziah begat Ozias called also Azarias See 1 Chron. 3. 11. 9. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias 10. And Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias 11. And Josias begat Jechonias and his brethren about the time they were carryed away to Babylon Paraphrase 11. Immediately before the time see note on Mar. 2. b. that Jechoniah king of Judah Jer. 24. 1. and the Jews with him were at divers times carried captive by the king of Babylon to his countrey 12. And after they were brought to Babylon Jechonias note d begat Salathiel and Salathiel begat Zorobabel Paraphrase 12. And after the time of their being carried or removed thither 13. And Zorobabel begat Abiud and Abiud begat Eliakim and Eliakim begat note e Azor 14. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud 15. And Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob 16. And Jacob begat Joseph the husband of Mary of whom was born Jesus who is called Christ 17. So all the generations from Abraham to David are fourteen generations and from David untill the carrying away into Babylon are fourteen generations and from the carrying aay into Babylon unto Christ are fourteen generations Paraphrase 17. So that the Genealogy here set down not by enumeration of all the severals which succeeded one another from Abraham to Christ see v. 8. but in that manner as is sufficient to deduce his pedegree from Abraham and David may for memory sake be divided into three fourteens one of those from Abraham to David before they were Kings a second from David to the captivity whilst they enjoyed the Regal power intire the third from the captivity to Christ when there were only some weak remainders of the Regal power among the Jews 18. Now the birth of Jesus Christ was on this wife When as his mother Mary was espoused to Joseph before they note f came together she was found with child of the holy Ghost Paraphrase 18. His mother Mary had been betrothed to Joseph but was not yet marryed to him and in this space he discerned her to be with child but knew not by whom it was it being indeed conceived in her by a wonderful miraculous manner by the operation of the holy Spirit of God 19. Then her husband Joseph Being note g a just man and not willing note h to make her a publick example was minded note i to put her away privily Paraphrase 19. Then her husband Joseph being a merciful pious man and not willing to expose or subject her to that publick and shameful punishment which belonged among the Jews to those women whom the husbands when they first came in to them found not to be virgins was willing secretly to dismisse her that being not known to be betrothed to him she might onely be lyable to the punishment of fornication viz. infamy not death 20. But while he thought on these things behold the Angel of the Lord appeared unto
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
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
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
from him and so cannot but know it distinctly and if in compliance with you or to avoid your reproaches I should say otherwise then what I have hitherto said or confesse that I came not from him or knew him not I should be like you a down right lyer This I will not be guilty of but do again professe that I am sent with perfect knowledge of his will and doe exactly observe it 56. Your father Abraham rejoyced to see my day and he saw it and was glad Paraphrase 56. And because you talke so much of Abraham I shall now say of him that he having received the promise of the Messias Gen. 11. 35. did thereupon vehemently and with great pleasure and exiliency of mind desire to look nearer into it to see my coming into the world and a revelation of it was made unto him and in it of the state of the Gospel and he was heartily joyed at it 57. Then said the Jewes unto him Thou art not yet fifty years old and hast thou seen Abraham Paraphrase 57. To this the Jewes objected that he was not fifty years old and therefore how could he say that Abraham lived since his birth that Christ could see Abraham or be seen by him 58. Jesus said unto them Verily verily I say unto you before Abraham was I am Paraphrase 58. Jesus answer'd that objection of theirs You are much mistaken in reckoning my age For 1. I have a being from all eternity and so before Abraham was born and therefore as young as you take me to be in respect of my age here I may well have seen and known Abraham But then 2. in respect of my present appearance here on earth though that be but a little above thirty years duration yet long before Abrahams time it was decreed by my Father and in kindnesse to Abraham revealed to him while he lived in which respect 't is true that he knew me also 59. Then took they up stones to cast at him but Jesus hid himself and went out of the Temple going through the midst of them and so passed by Paraphrase 59. They therefore conceiving this speech of his to be blasphemous after the manner of Zelots were ready to stone him presently Annotations on Chap. VIII V. 5. Such should be stoned That all that are guilty of adultery should be stoned we find not in the Law of Moses but that they should die the death which phrase say the Talmudists generally signifies Strangling This punishment of stoning belongs particularly to those that are taken in the fact as here the woman was v. 4. So saith Philo of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men have counted them worthy of many deaths and so of stoning which was a high degree of severity and so Solon in one of his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man take an adulterer in the fact he may use him how he please and in the Twelve Tables Moechum in adulterio deprehensum impunè necato he that takes him may kill him lawfully and securely V. 25. From the beginning The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here bee Adverbially taken so it is often in other authors Hippocrates in the beginning of his book and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus in Thalia cited by Budaeus But for the sense or notation of the phrase here Melancthon Ep. p. 511. seems to have made a good conjecture that it signifies prorsus a note of Affirmation Even so or altogether absolutely For so the Chaldee when they would expresse any thing to be simply lawfull or unlawfull they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incepit and so it will signifie no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino c. So in Alexander Aphrodisaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of that honour and piety which is the end of making the statue or image of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A statue had not at all been made without that cause And after speaking of chance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but somewhat that was uterly unexpected And again speaking of the duties of man Without them saith he the life of man is nor a life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor indeed at all the 〈…〉 men any longer and many the like in that one 〈◊〉 But the other interpretation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first may well enough be born and hath the example of the Septuagint Gen. 13. 4. and 43. 18 and 20. and of * Nemesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having held out at the first they yeelded at the end See Jo. Coch. in Excerpta Gemarae in Sanhedr p. 280. And so the summe of Christs speech is that though they made doubts and disputes about him what he was yet he still made no scruple to stand to his affirmations of himself he still affirms that 't is even as he tells them all this while absolutely so and no otherwise he hath not spoken any thing too high of himself V. 29. Please him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in common use the decree or appointment of any court or judge or Prince coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ordinary word for an ordinance doth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to the form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 25. so the Principum placita among the Romans the Arrests of the Parliament of Paris c. among the French and the Common pleas in England that is communia placita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase to expresse a court of judicature among us the word pleas denoting Judgments in one court as the Kings bench a tribunall in another So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be Gods lawes decrees determinations which he as the Judge or Prince of all of his good pleasure determines to be done and because Commissions are issued out of courts and are a kind of decree of those courts that such a man should have such a power therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be extended to those So Act. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not thought fit or appointed or determined c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the thing was resolved on and agreed on by all The multitude there having to doe in the choice of the men as followes and the Apostles consecrating and imposing hands on them v. 6. So Act. 12. 3. when Herod saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose the meaning is that the Jewes had express'd their judgment past their votes in it that is either the Sanhedrim of the Jewes or possibly the people of the Jewes for so since the power of capital punishments was taken from the Jewes and was now in the Romans hands the proceeding was after the Roman fashion which was ut injussu populi
that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them by name That refers to the custom of shepherds that are so conversant among their sheep that they know them severally see v. 14. and 27. I know them and have a several name for every of them by which they distinguish and call them and each of them knows and answers by obediential coming or following to that call So v. 3. they hear his voice and know it v. 4. and he is known of them v. 14. Thus among us huntsmen do with their hounds and plow-men with their cattle And it seems in Jewry where the feeding of cattle was the great trade and where other customs obtained then those that are among us the Shepherd did thus with his sheep For want of their art and usage of going before and leading and calling their sheep after them which is known in the Scripture to have been among them Psal 23. 2 3. and Ps 80. 1. and Ps 77. 20. our shepherds now go after and drive the sheep But the change and diversity of customs in divers countries is very ordinary And here it is evident that this custom of the Jews is referr'd to by v. 4. where answerable to the shepherds calling and leading and going before is the sheeps following and knowing his voice whereas v. 5. A stranger they will not follow for they know not the voice of strangers By which it is clear that his calling his own sheep by name and leading them is the shepherds particular care and providence for his sheep and in the moral denotes Christs peculiar owning these honest obedient humble creatures that come to him not in the clothing but real qualities of the sheep and making provision for them V. 35. Unto whom the word of God came The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament Gods sending a man designing him appointing him to any office and so 't is constantly used in the writings of the Prophets who begin their prophecies solemnly in this form The word of the Lord came unto me saying which is but their shewing or vouching their Commission and so when Rom. 10. 17. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is preaching of the word not their hearing but their being heard as in Plato in Phaedro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire to temper the brackish hearing with sweet or potable speech where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearing is used for the word or speech which is heard is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God the meaning of it is that no man must preach except he be sent v. 15. where the word of God signifies not the word which they preach but the Commission from which they are authorized to preach to others And so for the office of Judge c. it is as proper the word of the Lord signifying a Commission from God mediately or immediately for any such which when it comes to any man for the execution of power over others it is the enstating of him in that office of power and the same will be said of the Sacerdotal also But the truth is the phrase here is not Those to whom the word of the Lord came upon which supposition this interpretation is built but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom the word of God was or was spoken and that may thus be interpreted David Psal 82. 1. hath these words God standeth in the congregation of the mighty he judgeth among the Gods How long will ye judge unjustly c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist in the person of God and again v. 6. I have said ye are Gods and ye are all children of the most high Christ referring here to this saith Is it not written in your law I have said ye are Gods from whence he concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he call'd them Gods to whom the word of God was that is to whom or of or concerning whom God spake in that place of the Law that is in the book of Psalms comprehended sometimes under the word Law see ch 12. 34. as the whole Old Testament is called the Law and the Prophets though elswhere there is a third mention of the division of those books the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of Psalms contained under that branch if he called those Gods and sons of God who were but ordinary Judges of those times chosen by men and by imposition of hands of the Sanhedrim advanced to that office after the common manner of all nothing peculiar or extraordinary or of immediate mission from heaven in all this then how much more may he whom God the Father hath sent with his immediate commission into the world the Spirit descending on him which is called the sanctifying of him and the voice from heaven This is my beloved son c. being the very words of his commission say without blasphemy that he is the son of God v. 36. And this seems the most obvious clear meaning of the place CHAP. XI 1. NOw a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick Paraphrase 2. which as is chap. 12. 3. set down anointed Christ c. see Note on Luke 7. b. 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick Paraphrase 3. These two women being disciples of Christ known to him and knowing his kindeness to Lazarus 4. When Jesus heard that he said This sickness is not unto death but for the glory of God that the son of God might be glorified thereby Paraphrase 4. of his is designed as a means to glorifie God and for an opportunity for me to shew my power of doing miracles in restoring him to life See ch 9. 3. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 8. His disciples say unto him Master the Jews of late sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him Paraphrase 9 10. As he that goes in the day having the light of the sun to shine to him is in no danger of stumbling but only in the night when that light is gone So as long as my time of exercising my function here lasteth there is that providence about me which will secure me from all danger
he shall hear that shall he speak and he will shew you things to come Paraphrase 13. But when the Holy Ghost comes whose title it is to be the Spirit of truth he shall instruct you what is to be done teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes freeing all Christians from that yoke c. For it shall be no private doctrine of his own which he shall reveal to you but either that which I have already taught but you have either not observed or forgotten or that which you are not yet but afterwards to doe how you are to behave your selves in the businesse of the Jewes and Gentiles when the Jewes finally reject the Gospel c. and which I have not yet revealed to you as being not yet seasonable 14. He shall glorifie me for he shall receive of mine and shall shew it unto you Paraphrase 14. What he doth shall tend to the illustrating of me For he being sent from my Father by me shall in all things accord with me and thereby appear to have his message from me and to declare nothing to you but what he hath from me 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Paraphrase 15. And when I say this I mean not so to appropriate to my self as to exclude my Father but because all things are common to me and my Father and because all my will depends on the Father and because 't is my work wholly to attend the will of my Father therefore whatsoever of this nature he shall reveal to you I call that mine and the revealing of this his taking of mine and declaring to you 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father Paraphrase 16. Within a while I shall for a time be taken from you then again within a little while after that I shall be with you again before my ascension for it is not possible for me to be held by death I must arise and goe to my Father 17. Then said some of his disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I goe to my Father 18. They said therefore What is it that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Doe ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy Paraphrase 20. You shall have a time of mourning and the world of joy but your sadnesse shall be soon turned to rejoycing and theirs ere long into heavinesse 21. A woman when she is in travaile hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your hearts shall rejoyce and your joy no man taketh from you Paraphrase 21 22. Your sorrow at my death shall be like the womans pangs of travaile but when it shall appear to you that my death doth but usher in my resurrection and ascension as the pangs of travaile doe the birth of a manchild then your sorrow shall vanish in the presence of this joy which shall be a durable joy 23. And note b in that day ye shall ask me nothing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto ye have asked nothing in my name ask and ye shall receive that your joy may be full Paraphrase 23 24. When that Spirit is come he shall have taught you all things satisfied all your doubts and ignorances that you shall not need ask me any more questions After my departing you shall use a new form in your prayers to God which as yet you have not used make your requests to him in my name upon that score of your being my disciples and my giving you this authority and whatever tends to the fulfilling of your joy to your reall good shall be granted to you 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father Paraphrase 25. My discourse to you hitherto may have had some darknesses in it which I design'd on purpose but the Holy Ghost shall set all before you plainly see note on c. 7. a. according as 't is my Fathers pleasure to have things ordered in the Church see v. 13. 26. In that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God Paraphrase 26 27. And one benefit that by my ascension and the descent of the Spirit shall come to you is that you shall not need my offering up your prayers for you but you may in my name offer them up to God your selves and God out of his love and respect to those that believe on me and receive me as the son of God sent from heaven to declare his will to you shall grant all that you shall ask 28. I came forth from the Father and am come into the world again I leave the world and goe to the Father 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God Paraphrase 30. Now we discern that as thou knowest all things so thou art pleased to reveale all saving truth evidently to us of thine own accord This convinces us that God sent thee and that thou camest to reveale his will 31. Jesus answered them Doe ye now believe Paraphrase 31. You speak a little confidently of your belief now at a distance from danger 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me Paraphrase 32. But the time is now at hand that ye shall flie from me to your homes every one of you and so though ye believe on me ye will not yet confesse me but forsake me and as much as in you is leave
as Gen. 6. 9. perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his generation So where 't is called a wicked generation Deut. 32. 5. this word is used This though it be not the sound of the words in Greek must be resolved to be the meaning of the Prophet whose words here S. Luke having occasion to name or set down onely as the passage the Eunuch was reading not to make any use of them was in all reason to repeat in the Septuagints translation of them which the Eunuch was a reading and which they used for whom he wrote this story but not to affix any new sense to the original prophecie Yet because the words as they lie in the Greek may have a commodious sense also though that differing from the Hebrew I have in the paraphrase set down that also upon this ground that Job 34. 5. taking away his judgement signifies dealing unjustly with him V. 39. The Spirit In this verse the Kings MS. reads thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost fell upon the Eunuch and the Angel of the Lord caught or snatch'd away Philip. CHAP. IX 1. ANd Saul yet breathing out threatnings and slaughter against the disciples of the Lord went unto the high priest 2 And desired of him letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem Paraphrase 1 2. But the death of Stephen did not satiate the bloody mind that was in Saul or allay his zeal against Christians but being very intent upon it he came to the Sanhedrim at Jerusalem and desired the high priest to give him letters of commission to the Consistories of other cities of Syria as being under Jerusalem the grand Metropolis of Syria as well as Judaea and his Commission was to impower him v. 14. to â—eize upon any Christians whatever and secure them and bring them up to Jerusalem to be judged by the Sanhedrim there 3. And as he journeyed he came neer Damascus and suddenly there shined round about him a light from heaven Paraphrase 3. a bright shining cloud such as Mat. 17. 5. encompassed him 4. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me Paraphrase 4. And it struck him with great terror as at the presence of God which he knew was wont thus to exhibit himself This made him fall prostrate on his face and as he did so there came to his eares a clap of thunder and out of that this speech directed to him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee note a to kick against the pricks Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee and not to be refractary 6. And he trembling and astonished said Lord what wilt thou have me to doe And the Lord said unto him Arise and goe into the city and it shall be told thee what thou must doe Paraphrase 6. I am most ready to doe whatever thou commandest me if thou wilt please to give me knowledge of thy will 7. And the men which journeyed with him stood speechlesse note b hearing a voice but seeing no man Paraphrase 7. were so frighted with the thunderclap which they heard though they neither saw any man nor heard what was said unto him that they were not able to speak 8. And Saul arose from the earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus Paraphrase 8. was not able to see ver 9. but was saine to be led to Damascus 9. And he was three daies without sight and neither did eat nor drink Paraphrase 9. And he was not in three daies recovered out of that fit but continued blind and able to eat nothing in a kind of trance or extasie ver 12. 10. And there was a certain disciple at Damascus named ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and goe into the street which is called Straight and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight Paraphrase 11 12. who having earnestly pray'd that he may recover his sight in his prayer hath been in an extasie and therein had it revealed to him that one Ananias should come in and by bare laying hands on him recover his sight 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy saints at Jerusalem 14. And here he hath authority from the chief priests to bind all that cal on thy name Paraphrase 14. And now he is come with Commission from the Sanhedrim see v. 2. to secure all that publickly avow the worship of Christ Act. 22. 16. 15. But the Lord said unto him Goe thy way for he is a chosen vessel unto me to bear my name before the Gentiles and kings and the children of Israel Paraphrase 15. a prime speciall person whom as a most honourable instrument or piece of houshold-stuffe in my family the Church which I am now to erect I have set apart for my peculiar service see ch 26. 17 viz. to preach the Gospel not onely to the Jewes but the Gentiles also the greatest and supreme among them 16. For I will shew him how great things he must suffer for my names sake Paraphrase 16. And as fierce as he now appears against the Christian saith he shall suffer very heavy pressures run many hazards suddenly v. 23 and 29. and labour most abundantly and at last suffer death it self in propugning of it and this shall now be foretold him by thee 17. And Ananias went his way and entred into the house and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost Paraphrase 17. And Ananias went to him and laying his hands on him told him that Jesus that appeared to him as he came to Damascus had sent him to him not only to restore his sight to him but to endow him with many extraordinary gifts and graces thereby to fit him for Gods service in the Church to which he had designed him and to which he is consecrated ch 13. 2. 18. And immediately there fell from his eyes as it had been skales and he received sight forthwith and arose and was baptized Paraphrase 18. And he recovered his sight immediately and was baptized 19. And when he had received some meat he was strengthned Then was Saul certain daies with the disciples which
I shall set down some of them to repent to be converted to be transformed to be washed to purifie hands and heart Jam. 4. 8. himself 1 Joh. 3. 3. to be purified with the laver of regeneration by the word Ephes 5. 26. sprinkled in the heart from an evil 〈◊〉 Heb. 10. 22. to be renewed in the mind to put on the new man created according to God Ephes 4. 24. a new creature to be born of the Spirit Joh. 3. 6. to be spiritually-minded in opposition to being born of the flesh and minding fleshly things to be regenerate or to be born again or of water and of the Spirit to be begotten by the word of truth Jam. 1. 18. to be enlightned to revive and be risen with Christ to rise from the dead to be circumcised with the circumcision not made with hands Col. 2. 11. the circumcision of the heart explained by putting off the body of the sins of the flesh that is carnal sins to escape from the wicked generation and simply to escape or to be saved Act. 2. 47. to go out from among them to grow sober 2 Tim. 2. 26. to awake out of sleep Rom. 13. 11. 1 Cor. 15. 34. and in a special Scripture-sense of the phrase to be reconciled unto God 2 Cor. 5. 20. that is to lay down all that aversation and enmity which they had had formerly to God or by their wicked works Col. 1. 21. had express'd toward him to put off all filthiness Jam. 1. 21. works of darkness Rom. 13. 12. the old man c. Ephes 4. 22 24. and to 〈◊〉 Christ Gal. 3. 27. to depart from evil 1 Pet. 3. 11. to deny or renounce ungodlinesse Tit. 2. 12. to draw nigh unto God Jam. 4. 8. to become servants to God Rom. 6. 22. to take Christs yoke upon us Mat. 11. 29. to yield our members weapons of righteousnesse to God Rom. 6. 13. to be freed from the law that is the empire or dominion or command of sin Rom. 8. 2. to suffer in or to the flesh 1 Pet. 4. 1. referring to sins suffering or dying to and so ceasing from sin See Note a. on that place So to be crucified with Christ Gal. 2. 19. to crucifie the old man Rom. 6. 6. the flesh with affections and lusts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being judged or condemned according to men in or to the flesh 1 Pet. 4. 6. that is judged and executed to carnal fleshly actions so customary among men that they may live according to God in imitation of or compliance with him to the Spirit after a sanctified spirituall manner So the world being crucified to me and I to the world Gal. 6. 14. mortifying by the Spirit the actions of the body Rom. 8. 13. and the members on the earth to be dead to sin Rom. 6. 11. and here being planted together with Christ in the likenesse of his death v. 5. V. 19. Speake after the manner of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is thought to signifie his taking expressions out of common life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the weaknesse of their grosse or carnal unstandings his using Allegories and figures and as before he had used proofs from sacred types the death and resurrection of Christ applied to his purpose of mortification and new life so now proceeding to vulgar known similitudes taken from masters and servants as Gal. 3. 15. And thus is may fitly be interpreted But it may otherwise be rendred also that the weakness of their flesh be taken in respect of strength to perform God's will and not to understand Paul's language and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be speaking or requiring from them most moderately by way of condescension to their infirmities requiring the least that in any reason could be required of them so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 12 signifies that which hath nothing extraordinary in it that which is common among men so S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies little short proportionable to their strength So in Demosthenes contr Midiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane and moderate consideration So in Horace lib. 2. humanè commodae signifies parum commoda little profitable And if it be here considered how moderate and equitable a proposal it is which here followes 't will be acknowledged that this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion may very well be the form to introduce it CHAP. VII 1. KNow ye not brethren for I speak to them that know the Law that the note a law hath power over a man as long as he liveth Paraphrase 1. But to that which is last said ch 6. 23. of eternal life to be had by Christians through the Gospel ye are ready to object Yea but Christians of your institution doe not observe the Law of Moses and so sin contemptuously against God that gave that Law to Moses nay not onely the Gentiles that are converted to Christianity are by you permitted to neglect circumcision c. and not to become Proselytes of justice Act. 15. but which is more unreasonable the converted Jewes are taught by you that they need not observe the Law of Moses see Act. 21. 21. and note b. on the title of this Epistle and then how can the Gospel help them to eternall life that thus offend against the prescript Law of God To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer affirming that which was now necessary to be declared though perhaps formerly it had not been affirmed to the Jewes at Rome that they were now no longer obliged to observance of the ceremonies of the Mosaical Law Which being to Paul revealed from heaven Ephes 3. 3. among the many revelations which he had received 2 Cor. 12. 7. he thus declares to them preparing them first by shewing the reasonablenesse of it by the similitude of an husband and a wife My brethren of the stock of Abraham ye cannot but know the quality or nature of those lawes which give one person interest in or power over another for I suppose you instruct â—â—re by frequent hearing and reading of the books of Moses that any such law stands in force as long as the person that hath that interest liveth 2. For the woman which hath an husband is bound by the Law to her husband so song as he liveth but if the husband be dead she is loosed fom the law of her husband Paraphrase 2. For it is known of any married woman that by the conjugal law she is obliged to cleave to the husband as long as he lives but upon the husband's death the conjugal law which is founded in his life is dead also and so the wife is absolutely free the law of matrimony hath no force upon her see Gal. 5. 4. 3. So then if while her husband liveth she be married to another man she shall
miraculously onely by the strength of his having promised it And some of them Daniel by name contained under the word prophets ver 32. obtained that miracle of mercy and deliverance from God that the Lions when he was thrown into their den did him no hurt 34. Quenched the violence of fire escaped the edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the armies of the aliens Paraphrase 34. Others were so favoured by God that the fire did them no hurt when they that is the three children were cast into it others escaped present danger of being killed by the sword as David from Saul Eliah and Michaiah from Ahab the Jews in Hester from Haman others were recovered from desperate discases as Job and Hezekiah others became wonderfully courageous in fighting as Jonathan c. and routed the armies of the Heathen Canaanites c. very often 35. Women received their dead raised to life again and others were note h tortured not accepting deliverance that they might obtain a better resurrection Paraphrase 35. Some women as the widow of Sarepâ—a 1 Kin. 17. 21. and the Shunamitish woman 2 Kin. 4. had their children restored from death to life upon their entertaining the prophets of God cherishing and relieving Gods servants Elias and Elisha Others when rack'd and tormented for the acknowledgement of the truth had no desire to be spared but refused to be delivered when they might meerly by the strength of faith believing a resurrection to life eternal after death and looked upon that as much more desirable then a present remission of torments Thus the mother and seven children 2 Mac. 6. 19 30. and ch 7. 9. 36. And others had trials of cruel mockings and scourgings yea moreover of bonds and imprisonment Paraphrase 36. Others as Michaiah and Jeremiah and the Maccabees had patience tried by whipping very reproachfull and painfull others by shackles and imprisonment and so Joseph in aegypt and others 37. They were stoned they were sawn asunder note i were tempted were slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Paraphrase 37. Some were stened as Zacharias others sawn asunder as Isaiah by Manasses say the Jews others burnt alive or broiled or run through with hot irons as the Maccabees others very many kill'd by the sword others the prophets that preached the coming of Christ meanly assayed in skins as Ezechiel John Baptist c. being very poor in great dangers and meeting with very ill usage 38. Of whom the world was not worthy they wandred in deserts and in mountains and in dennes and caves of the earth Paraphrase 38. Used thus as men that were too good to live in this wicked world and accordingly others of them lived recluse and retired from the world in deserts and hills and caves of the earth 39. And these all having obtained a good report through faith received not the promise Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36 c. and before v. 8 13. being much commended for their faith did not in their time receive the promises made to Abraham had no deliverance in this life from their persecutors 40. God having provided some better thing for us that they without us should not be made perfect Paraphrase 40. God having determined this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world and as a consequent of his resurrection from the dead to grant us those privileges and advantages that the fathers had not enjoyed a rest after long persecutions a victory over all opposers of Christ's Church that so what was promised to Abraham's seed Gen. 22. 17. that they should possesse the gates of their enemies being but imperfectly fulfill'd to the fathers might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof Annotations on Chap. XI V. 1. Substance The use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the other places of the New Testament will appear by observing the Greek rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from it The word signifies to hope and in Piel to expect with some confidence and so to stay and wait for any thing generally rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he expected Gen. 8. 10 and 12. but sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ansi sunt Ezech. 13. 6. they took confidence Now this word Mic. 5. 7. is by the Greek translators rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall hope in the sons of men is by the Targum rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall expect we render it wait for them The sense beareth depending on them for aid and so subsisting in them and that is the literal notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus likewise the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope Lam. 3. 18. expectation waiting is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39. 8. and so in the books of Esdras 2 Esdr 8. They who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope or confidence of good works that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch that great treasure of confidence that ariseth from well doing Agreeable to this notion of the word is the acception of it in every place of the New Testament save onely that Heb. 1. 3. where speaking of Christ he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the character of his subsistence Thus 2 Cor. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we be not put to shame in this confidence of boasting that is in having had that confidence of their liberality and readinesse as to boast of them in that behalf For to that belongs that great shame in case his confidence should miscarry as that hope which is rightly grounded upon firm promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not put to shame saith the Apostle Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any have confidence I also have confidence according to that mention'd from the Targum Ezech 13. where the Hebrew answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred daring and so Polybius seems to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for courage and valour or good assurance So oft in Diodorus Siculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream raised him to this confidence giving him a vision of great advancement and glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he incited them to keep the constancy or courage of Philomelus So in Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their immutable courage or constancy Thus Cicero defineth Faith Fides est dictorum conventorúmque constantia
and no more strange then for any other living person to have his Martyrdome particularly foretold As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed which may be thought to conclude him already killed sure that is of little weight it being very ordinary for prophecies to be delivered in words which signifie the time past All this may serve for a competent satifaction to the grand difficulty And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time wherein the Visions were received yet that they belong much of them to the businesse of the destruction of the Jewes there will be little question when the particulars come to be viewed This being thus farre evident it follows to be observed that the destruction of Jerusalem under Titus was but one part of this coming of Christ I mean of the judgments upon the Jewes Many other bloody acts there were of this Tragedy still behind when that was over Not to mention Domitian's edict of killing all David's kin Eusebius l. 3. c. 19. The first I shall insist upon is that under Trajan till whose reign S. John himself lived saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus though not to this part of it In this Emperors time it went very heavily with the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he their calamities came tumbiling in upon them one of the back of another For both in Alexandria and the other parts of Aegypt and even in Cyrene many Jewes behaving themselves seditiously and at last breaking out into open warres and horrid cruelties described by Dion and Spartianus as well as Eusebius and once having worsted the Grecians they of Aegypt and they of Cyrene joyning together under the conduct of Lucuas and overrunning all Aegypt the issue of it was that Trajan sent Marcius Turbo with an army by sea and land horse and foot who in a long continued warred killed great multitudes of them and lest they in Mesopotamia should or suspecting that they had already joyned with them the Emperor sent to Quintus Lucius Aemilius that he should destory them all utterly out of that province and for his care in obeying that command he was saith Eusebius constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor These passages we find in Eusebius l. 4. c. 2. and saith he all the Greek writers of the Heathens who set down the stories of those times have the same verbatim and so indeed they have See Dio as also Spartianus And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thousand in that reign of Trajan's this if there had been none before and if there were no more behind might well be styled a coming of Christ in the clouds against his crucifiers a lamentable judgment on all the tribes of that land and so might own the expressions in that seventh verse and some part of the after Visions But beside this yet farther within few years more in the time of Adrian Trajan's immediate successor who began his reign An. Dom. 118. there befell more sad destructions upon the Jewes and particularly upon Jerusalem it self occasioned by the rising of Barchocheba who being but a villain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lived by robbing and killing took upon him to come as a Messiah as a light from heaven to the Jewes and therefore styled himself Son of a starre And with those that he thus raised a great warre there was waged by the Romans in the eighteenth year of Adrian at the town Bethek not farre from Jerusalem and the issue was that the Jewes were under a most miserable siege and Rufus governour of Judaea on occasion of this rising without any mercy destroyed all he could come to men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 4. c. 6. whole myriads together and to conclude there came out an Edict of Adrian's after the death of the ring-leader interdicting all Jewes and forbidding them to return to their city Jerusalem again or so much as to look toward it to which end the foundations of the Temple were ploughed up by Rufus and so Christ's prophecie not till now exactly fulfilled of not one stone upon another the city inhabited by the Romans new built and named Aelia from Aelius Adrianus and they say the statue of a Swine set over the gate of it reproach the Jewes and banish their very eyes from it And this was another passage which might well be referred to in that place as matter of mournful spectacle to all the Tribes of Judaea and as mournfully represented in some of the Visions To which must be farther added that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong but as notably also and welnigh as soon the erroneous vile Christians of those times which were many of them Jewes also and those that were not Judaizers or compliers with the Jewes viz. the Gnosticks so oft spoken of in S. Paul's Epistles and by S. Peter and S. James S. Jude and S John also with intimation of their approaching destruction which here is visible in the Vision of and the causes of the several destructions that lighted on the seven Churches of Asia if not wholly yet at least on the Gnosticks and other hereticks among them of whom saith Eusebius after the enumerating of their heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vanished to nothing in a moment and this saith he in Trajan's time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then in the second place the other enemies of Christ partakers in the crucifying of him and afterward eminent persecuters of Christians those of heathen Rome as will appear in the exposition of the Visions And then thirdly as in a parenthesis Gog and Mogog c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years should waste the Church again the Turks in the East c. And then all the enemies of God at the fatall last day of doom c. 20. 11. That this was the summary matter of these ensuing Visions the most serious pondering of every part soon made unquestionable to me And of it the Reader may here before-hand receive this short scheme viz. that after the Preface in the first Chapter to v. 10. and the Visions about the seven Churches of Asia each of them set down distinctly c. 2 and 3. this book contains First the proceedings of God with the Jewes from the fourth to the twelfth chapter Secondly the infancy and growth of the Church of Christ in order to the heathen world till it came through great oppositions to get possession of the Roman Empire partly by destroying partly by converting the heathen and villanous impure Idol-worshippers from the twelfth to the twentieth chapter Thirdly the peaceable flourishing state of the Church
are here named distinctly in the following verses first the power of working signs ver 14. secondly of giving breath to the image of the beast ver 15. For that is the denotation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two and very ordinary in other places It was given to him that is Power was given to him or he had power see Luk. 1. Note p. Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs doth acknowledgedly denote miracles and so it is specified ver 13. He dth great signs so that he makes fire come down from heaven c. and so that is the first horn of this second beast the Magicians and Sorcerers power of working some prodigies like unto those that Christ the lamb himself and in his Apostles afterwards had wrought resembling them but not truly such false deceitfull miracles And for the power of giving breath to the image of the beast that is express'd in the next words to be the enabling the image of the beast to speak which clearly denotes the receiving responses from the Devil or the Devils giving of Oracles foretelling things to come which is another imitation of what the Lamb or Christ had done who left the power of prophecie in his Church after his Ascension as he saith of the Paraclete he shall shew you things to come and as S. Paul saith Ephes 4. 11. that for the founding and confirming a Church Christ gave some Apostles some Prophets c. V. 13. Maketh fire come down The first of these horns or powers being shew'd to be the power of miracles wrought by the Magicians through the power of the Devil contains under it all the deceitfull wonders wrought by Sorcerers in those times and the strangest of all these that were by any of them pretended to was this of making fire descend from heaven in imitation of Elias as Jannes and Jambres did by their magick some miracles after Moses And this is particularly related by Philostratus of Apollonius Tyaneus l. 5. c. 5. that he called down fire from heaven And this is a signal evidence that these Sorcerers were this second beast V. 14. Make an image to the beast The designe of these Sorcerers to advance Heathenisme by that means and to oppose Christianity and the successfulnesse of their attempt so far as to incense the Emperors against the Christians and to engage them to favour and encourage Heathenisme or Idolatry is sufficiently known in story and appears by that book of Hierocles to which we have Eusebius's answer though the book it self be not extant wherein he compares Christ and Apollonius the Evangelists the writers of Christs story and Philostratus the writer of Apollonius's life and preferres Apollonius and Philostratus very much before the other And this is the meaning of ver 12. he did all the power of the first beast before him that is he confirmed men in the belief and practice of all the heathen worship which was then a-foot and as it follows makes all the inhabitants of the land that is the generality of the Roman Empire to worship the first beast whose wound had been cured that is to continue those heathen worships of Jupiter Capitolinus and the like which seemed to have been shaken by the burning but were setled again by the re-edifying of the capitol And not only so but as here 't is added he saith to the inhabitants of the land that is commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an image to the beast which hath the stroke of the sword and lived That that beast which hath the stroke of the sword and yet lived is the beast v. 1. one of whose heads was wounded to death and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal wound all one here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stroke of the sword was cured is manifest and that hath been cleared to denote the heathen worship as it then stood at Rome the prime part of which was the worship of Jupiter Capitolinus The only difficulty then is what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image of this beast And first it may signifie the inventing and introducing of some other heathen worships or temples besides those yet agreeable and like unto those which they had already And to that sense may be applied what we read of Domitian his adding of new Deities and erecting Flavia templa Flavios Sacerdotes of which saith Martial l. 8. Epigr. 80. Sic nova dum condis renovas Auguste priora Debentur que sunt quaeque fuere tibi Whilst he built new temples and re-edified the former both were to be acknowledged due to him what now are and where were before But there is one objection against this interpretation viz. that as this second beast Sorcery or the Magicians is said at the beginning of the verse to deceive those that dwell on the land so this beast saith to the inhabitants of the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should make the image And there is no reason to think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the land should denote Domitian the Emperor What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have oft explained not the earth but the land that is the whole region or dominion and that to be defined by the Context While the discourse was about the Jewes there it signified constantly Judaea and the rest of the Tetrarchies all Palaestine and now in this chapter see Note b. the discourse is about the Romans it must by analogie signifie the whole Roman Empire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world which sometimes signifies Palaestine elsewhere signifies the Roman Empire see Note on Mat. 24. e. And consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants on the land will signifie ver 7 and here the Princes and people of the other regions within the compass of the Roman Dominion and then most probably the meaning of the verse will be that by the deceits of these Magicians Apollonius c. who as Philostratus makes it evident went about all the regions and did their wonders and drew men after them the people of all those countries were perswaded to admit the like worships and build the like Temples to those in the Capitol at Rome which may be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder after the beast see Note b. that is to receive universally the worship of Jupiter and to build Temples to him As for the conceit that Achilles's ghost which Apollonius in Philostratus is said to have raised should be the image of the beast here or that the image of Apollonius himself which his scholars appointed to be worshipped should be it there are many inconveniences which lie against either of those interpretations This which we have set down is the most simple and agreeable to the Context V. 15. Life That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies breath not life is sufficiently known and consequently to give breath must be to
of it and changing the name from Byzantium by Constantine Of this see Aeneas Sylvius Europ c. 3. and 7. and Ep. 131 155 162. who by what he saith of it out of antient writers viz. that when it was in its flourishing condition they that saw it look'd upon it ut deorum potiùs in terris habitaculum quà m Imperatorum as an habitation of the gods on earth rather then of the Emperors affords us one farther reason why it is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved city and so also in respect of the antient learning preserved there which made all men prize it as its being an eminent Christian city gives it the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the camp of Saints CHAP. XXI 1. AND I saw a note a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea Paraphrase 1. And for a clearer representation of the flourishing estate of the Christian Church for a thousand years c. 20. to which was annex'd as in a parenthesis in a few verses the rise and successe and destruction of Mahomedisme at the end of the third verse and from v. 7. to v. 11. and to that again the day of the last doom from v. 11. to the end of the chapter there was father represented to me a most eminent illustrious change a kind of new world all the idolatry c. that was before being done away 2. And I John saw the holy city note b new Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband Paraphrase 2. And I saw visibly methought another Jerusalem coming down to be here upon the earth set out in a very beautifull glorious manner such as brides appear in see c. 19. 17. that is the Christian Church in as much solemnity of serving and worshipping God as in the Jewish Temple at Jerusalem had been and that was upon Constantine's receiving the faith and setting out his edict for Christian religion see c. 20. 4. 3. And I heard a great voice out of heaven saying note c Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God Paraphrase 3. And I heard an acclamation out of heaven given to this appearance signifying it to be the Christian Church now solemnly espoused to Christ which he will consequently protect and defend see Ezech. 37. 27. as long as they faithfully adhere to him 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away Paraphrase 4. And all persecutions and pressures and putting to death and banishing and punishing for religion which was before so ordinary and all inconvenience or incommodation by being Christians were done away 5. And he that sate upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithful Paraphrase 5. And God owned this great change all become new as the return from captivity is called a new things Isa 43. 19. as an act of his special providence and bid me take notice of it as a thing of prime eminent importance and concernment and as a decree of his that it should certainly come to passe 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the fountain of the water of life freely Paraphrase 6. And he farther said unto me Here is an end of the former state of Idol-worship persecution c. see c. 16 17. or This I have done by my eternal power and now every one that will shall have a free exercise of Christianity without any thing done by him to purchase or contribute toward it without any thing of inconvenience suffered by it 7. He that overcometh shall inherit all things and I will be his God and he shall be my son Paraphrase 7. He that continueth constant unto the Christian rule shall have all felicity in this world in doing so shall not now pay so dear for it as before they were wont in times of the prevailing of idolatry and live in the Church my family as the Son with the Father in all freedome and safety 8. But the note d fearful and unbelieving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all liars shall have their part in the lake that burneth with fire and brimstone which is the second death Paraphrase 8. But for the false apostatizing cowardly Gnosticks notable for so many ill qualities abominable villanies of lust bloodinesse persecuting of the Orthodox pure Christians adultery sorcety idol-idol-worship deep dissimulation and lying and falsifying yea perjuries and all such as they were they shall utterly be turned out of the Church see note on c. 20. d. not to appear any more among the Christians 9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the bride the Lambs wife Paraphrase 9. And one of the seven angels that had the seven vials of the last plagues c. 17. 1. that is the executioners of judgment on Gentile Rome came to me and said Come and I will shew thee that Christian Church which be those former destructions wrought upon heathen Rome is come out of the persecutions into a flourishing condition 10. And he carried me away in the spirit to a great and high mountain and shewed me that great note e city the holy Jerusalem descending out of heaven from God Paraphrase 10. And methought I was carried unto the top of a great mountain and there was shewed this Christian Church called a city upon an hill Mat. 5. 14. mentioned before under the title of the new as here of the holy Jerusalem holy in respect of order and discipline for holinesse of living and that glorious beautiful flourishing state bestowed on it by God v. 1. 11. Having the glory of God and her light was like unto a stone most precious even like a jasper-stone clear as Crystal Paraphrase 11. Having God's presence most particularly and remarkably with it v. 3. note e. see note on Jo. 1. c. and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and twelve names written thereon which are the names of the twelve tribes of the children of Israel Paraphrase 12. Having a great high wall noting the faith of Christ or doctrine of the Gospel by which it is encompass'd and all enemies hereticks c. excluded and twelve
made by Moses but that by God ch 8. 2. this consisted of two parts * the first therefore †worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as this world consists of two parts this lower world and the highest heavens so also the Tabernacle had two regions in it the first was called the Holies or the Sanctuary wherein was the candlestick with six branches and one in the midst to signifie the planets and the bread or twelve loaves set upon the table to signifie the fruits of the earth brought forth by that inlivening influence of the heavens saith Philo And the second was a place of more sanctity then all the former which was beyond the former answerable to the place where the Oracle was in the former Temple and is the image of the highest heaven Having a golden censer belonging to it not alwaies kept in it but carried in when the priest went in who was not to goe without incense and the Arke covered round about with gold and in this the pot of Manna and Aaron's rod and the tables of the Commandements in respect of which it is called the ark of the covenant And over it the images of the Cherubim by which God is wont to appear and shew himself Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses to give him answers and shew that he was propitious to the people And this being thus described we may ascend to the former things mentioned v. 1. the priests officiating and the statutes about that and that service of the priests was of two sorts the daily service and that was in the former outward part of the tabernacle But into the inner part of the tabernacle or the Holy of holies none entred but the high priest and he onely one day in the year on the fast or great day of expiation and then alwaies he carried with him blood of calves of goats of calves to offer for himself and of goats to offer for the people By which it appears that the offering of Christ which is answerable to this is after his passion performed at his going into heaven which was signified by the Holy of holies * ignorances By which the Holy Ghost typically signified that no man by the power of that first covenant could goe to heaven or that the way to heaven was not there revealed none being then admitted thither but the high priest once a year who was a type of Christ but now that that Holy of holies is destroyed and therewithall the Judaical Law there is now admission for all true Christians or worshippers of God who now have promises and right to heaven though till after death they are not admitted to their possessions And the parabolical typical meaning of this will be appliable to those of this time that still observe and contend for the observation of the Judaical forms of worship and think it is still in force For all these performances will not be able to give any man confidence to pray to God to bring any man to heaven or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God to free him from any sin that hath wasted his conscience or give him grace to purge himself from such sin see note on 1 Joh. 3. c. †Which parrable belongs to the time approaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to which parable for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being not able to perfect the worshipper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But onely to purge him from legal uncleannesses or pollutions as having eaten any unclean meat drinking wine at any unlawful time Lev. 10. 9. or out of any unclean vessel omitting any washing commanded by the Mosaical Law and neglecting any of those external carnal ordinances upon which they were to be punished here or to be separated from the congregation to gain them impunity for sins of ignorance c. v. 7. for to this end onely these sacrifices were instituted and so onely in order to this life and meant onely to continue till the time of Christ wherein the whole service was to be reformed and the whole course of bringing men to justification and salvation a true and spiritual purity to be introduced and a better covenant to be made with them †Being only imposed for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for once or once for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant see note on the Title of these books †Covenant * be produced †firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * first was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Covenant * commanded for or toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at the consummat on of the age◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath he been manifested by sacrificing of himself for the putting away of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and where as there is reserved for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for their deliverance sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on â— a. b. †the King's MS. adds here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by the same sacrifices eve y year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sure they would have ceased for many other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read their not but by way of interrogation so Theophylact †a commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thou hast not delighted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Indenture or folding of the Bill see note on Lu. 4. a. †that I may doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Rood indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath for continuance â—ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 14. †For the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And the holy Ghost also be 〈◊〉 us witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †first said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Which he hath consecrated for us a new and living way by the veâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that 〈◊〉 his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Let us come to him in fulness of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a * burning of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉