897. 1. great Voices in heaven 904. 1. 907. 2. Voluntary humility 655. 1. Vow 409. 1. Upholding 727. 1. Upper chamber 333. 1. turned the world Upside down 405. 2. as from Us 680. 1. the Using 656. 1. Usurie 92. 2. Utter 74. 2. Utterance 512. 1. W. Way of the sea 21. 2. Ways 773. 2. Ways of unrighteousnesse 852. 1. Wait 477. 2. Walk worthily 832. 2. I must Walk 227. 2. Walking after their own lusts 817. 1. Wall 945. 1. of her Want 168. 2. wax Wanton 699. 2. Warre a good Warfare 688. 2. weapons of our Warfare 586. 2. men of Warre 263. 1. Warres and fightings 784. 1. Was and is not 858. Wash 157. 2. Wash hands 79. 1. Washed 309. 1. Washed in his bloud 866. 2. Washing of regeneration 275. 1. a Watch 261. 1. keep Watch 196. 1. Water and bloud 323. 2. came by Water and bloud 837. 1. baptize with Water 17. 1. 332. 1. born of Water 275. 1. by Water 801. 1. living Water 278. 1. a Wave driven by the wind 773. 1. Weak 398. 2. 535. 1. 608. 1. Weaknesse of the flesh 466. 2. Weary me 250. 1. Wearied 764. 1. Wedding garment 106. 1. Weeping 45. 2. Weight of glory 576. 2. lay aside every Weight 763. 1. letters Weighty 586. 2. Went and preached 800. 2. What have I to doe with thee 272. 1. Where it ought not 123. 1. Wherefore 463. 1. in Which 820. 1. White raiment 882. 1. your Whole spirit 674. 1. Why could not 162. 2. that Wicked 680. 2. 683. 1. Wickednesse 801. 1. Widows 698. 1. a sister a Wife 508. 1. 698. 1. Wild honey 16. 2. Wiles of the devil 624. 2. Will 139. 1. his Will 710. 1. Will of the flesh 269. 2. Will of man 269. 2. Will doe 286. 2. for I Will 232. 1. Will he give 40. 2. sin Wilfully 752. 1. 84â— 2. Willingly 538. 1. 818. 1. Will-worship 655. 2. Wine of wrath 139. 1. 919. 2. Wine mingled with myrth 139. 2. under her Wings 237. 1. Winked at 456. 1. Wise 513. 2. Wise men 10. 1. Wisedome 513. 2. here is Wisedome 919. 2. Wisedome of the just 188. 1. Wisedome justified of her children 62. 2. Witchcraft 611. 2. Withdrawn â—60 1. Withdrew 602. 2. trees whoâ—e fruit Withereth 852. 1. Withholdeth 682. 1 2. Within 48. 1. they Without us 760. 2. Witnesse 881. 1. tabernacle of Witnesse 357. 1. Witnesses 763. 1. two Witnesses 906. 1. before many Witnesses 704. 1. three beat Witnesse 837. 2. 838. 1. Woe Woe Woe 899. 1. second Woe 907. 1. Wolves 614. 1. Woman fled into the wildernesse 910. 1. separated from my mothers Wombe 597. 2. Wondered after the beast 913. 1. Wonders 552. 1. Wood hay stubble 518. 1. Word 11. 2. 186. 1. 652. 2. by Word 680. 1. preach the Word 359. 1. Word of God 301. 2. 696. 2. 734. 1. 818. 1. unto whom the Word of God came 301. 1. Work 610. 1. 640. 1. 760. 1. a good Work 692. 1. Work redemption 456. 2. if any not Work let him 684. 2. Works 455. 1. good Works 720. 1. Works of God 286. 1. Worketh 682. 2. effectually Worketh 666. 2. Working to doe 840. 1. World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2. all the World 120. 1. 122. 1. 19â— 1. this World 513. 1. in this World 70. 2. before the World began 716. 1. from the creation of the World 433. 1. World to come 738. 2. a World of iniquity 779. 2. World of the ungodly 801. 1. Worm wood 898. 2. Worship 42. 1. Worship at the feast 307. 1. Worshipped 681. 2. a Worshipper of Diana 414. 2. Worshippers 367. 1. Worthy 697. 2. counted Worthy 699. 2. Worthy of death or of bonds 430. 1. not Worthy of life 286. 2. walk Worthily 832. 2. I Would 611. 1. what ye Would 471. 2. Would 536. 2. Wounded to death 919. 1. 915. 1. Wrath 625. 2. Wrath to come 15. 1. Wrath of the Lamb 8â—3 2. Wrist 156. 2. Written with my own hand 1â—4 1. Written in heaven 765. 1. Written within and on the backside 887. 2. Wrought 98. 1. Y. Yea and nay 570. 1. a Year agoe 583. 2. after two Years 527. 2. fourteen Years after 599. 1. four hundred Years 354. 1. a thousand years 867. 2. unequally Yoked 580. 2. Young men 178. 1. Younger 260. 2. 718. 1. Z. Zacharias son of Barachias 114. 2. Zeal 784. 2. bitter Zeal 779. 1. Zelots 54. 2. Places of the Old Testament incidentally explained Genesis Chap. ver Pag. col II. 4. 6. 1. VI. 2. 801. 1. Â 3. 799. 1. Â 5. 80. 1. 801. 1. Â 11. 524. 2. IX 27. 270. 1. XIV 1. 22. 2. XXI 9. 544. 2. XXXVII 2. 6. 1. Exodus VII â— 190. 1. IX 14 15. 486. 2. XX. 9 10. 48. 2. XXVIII 3. 223. 1. XXXI 2. 223. 1. XXXII 6. 544. 2. Numbers XI 17 25 26 29. 223. 2. XXII 37. 798. 2. Deuteronomie XXIX 3. 710. 1. XXXIII 2. 852. 2. XXXIV 9. 700. 1. Josua XII 23. 22. 2. Judges XIV 6. 223. 2. XVII 2. 134. 1. Ruth III. 1. 731. 1. I. Samuel IV. 21. 269. 2. X. 6. 223. 2. XVIII 10. 190. 1. XX. 25. 883. 2. II. Samuel XVII 23. 138. 1. XXIV 1. 244. 2. I. Kings VIII 31. 134. 1. II. Kings I. 8. 16. 1. II. 9. 699. 2. IV. 16. 485. 1. Â 42. 55. 2. IX 11. 190. 1. I. Chron. III. 17. 6. 2. Ezra X. 1. 116. 1. Job II. 4. 187. 2. XII 18. 233. 2. Proverbs X. 12. 787. 1. XI 18. 7. 2. XX. 21. 18. 1. XXVIII 5. VIII Â XXVII 1. 782. 2. XXIX 24. 134. 1. Ecclesiastes IV. 14. 6. 1. VIII 11. 186. 1. Canticles III. 11. 667. 2. Isaiah VI. 9 10. 149. 1. VII 13 14. 8. 2. 21. 2. VIII 16. 736. 1. IX 1. 21. 2. XXVIII 16. 793. 1. XXXIII 18. 514. 1. XXXV 8. VIII Â XL. 5 6 7. 15. 1. Â 13. 515. 2. XLI 15. 18. 1. LIII 1. 710. 1. LIV. 13. III. Â LXV 1. 59. 1. Jeremiah I. 5. 122. 1. IV. 11. 18. 1. Â 16. 122. 1. XXXI 32. 744. 1. Â 34. III. Â XLIV 19. 525. 2. Ezechiel XI 19. VIII Â XVI 12. 667. 2. XXIII 44. 667. 2. XXIV 17. 36. 1. 49. 2. Daniel VII 9. 883. 2. VIII 10. 124. 1. Hoseah II. 19. 112. 2. IV. 12. 407. 1. Joel II. 17. 117. 2. Â 28. II. Â Amos V. 26. 356. 2. Habakkuk I. 5. 389. 2. Haggai II. 5. IX Â Â 7. 477. 2. Zechariah III. 1. 851. 1. Â 8. 192. 1. IV. 10. 866. 1. VI. 12. 192. 1. XIII 14. 16. 2. XIV 5. 852. 2. Malachie III. 17. 795. 1. IV. 5 6. 87. 1. 88. 1. Â Â 187. 2. Tobit III. 1. 138. 1. Ecclesiasticus XVI 14. 244. 2. XLVIII 14. 189. 2. L. 15. 187. 1. A Note of some few places in Ancient Writers occasionally corrected Alexander Aphrodis 445. 1. Aristeas 131. 1. Aristophanes 95. 1. Cebes Tab. 716. 2. Chalcidius 10. 2. Cyrillus Hierosol Catech.
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
would be worse with him then before and yet v. 32. as soon as the judgment was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn this time also Upon this God sends the sixth plague that of Murrein upon all the cattel of Aegypt c. 9. 6. and the heart of Pharaoh was hardned v. 7. and so still all this while for these six judgments together though Pharaoh were obdurate yet this was not God's hardning his heart but Pharaoh hardens his own heart and will not let Israel goe as the Lord commanded Upon this God sends another judgment that of Boyles and Blaines v. 10. and then 't is said in a new style The Lord hardned Pharaohs heart v. 12. which as it was the very time at first referred to by the prediction of God to Moses c. 4. 21. so was it the judgment implicitly threatned in that speciall warning c. 8. 29. and this God never did till then and therefore as after that warning 't was said that Pharaoh hardned his heart this time also so 't is here said v. 14. that this time this turn now though not before God would pour out all his plagues upon his heart viz. this obduration or the effects of it Upon which followes that passage wherein our common translation hath so much mistaken c. 9. 14 15. not as we read For now I will stretch out my hand that I may smite thee and thy people with the pestilence for the event proves there was no such matter Pharaoh was not smitten with the pestilence nor cut off by that means but drowned in the red sea some time after but thus And or For now I had sent or stretch'd out my hand and I had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense sent or had sent as M r Aynsworth confesses and the learned Paulus Fagius out of the Chaldee Paraphrase Nunc prope erat coram me ut misissem plagam percussissem te deletus esses I was neer stretching out my hand to have sent the plague and have struck thee and thou hadst been blotted out referring probably to the plague of the Murrein at the beginning of the chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and v. 3. and that falling on the cattel might have fallen on him and the people also or else to the Boyles ver 12. which might be plague-swellings and so proper enough to have cut him off But not And in very deed for this cause I have made thee stand kept thee alive to shew or make to be seen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as when saith Chrysostome a man condemned to death is cut up and anatomized alive that others may be instructed and benefited by that dissection By this then 't is visible what was the point of time wherein 't is truly said of God that he hardned Pharaeohs heart then when 't is said he kept him alive that is after the sixth judgment and a speciall warning before that both contemned by Pharaoh when he had filled up the measure of his obduration and in ordinary course was to be cut off by death and so 't is here added in reference to this example of Pharaoh v. 22. God willing to shew his wrath and make his power to be known to other men that might see or hear of this endured with much long-suffering the vessels of wrath fitted to destruction which notes that he was by himself fitted to destruction when God thus reprieved him at which time also 't is said that he that is God hardned his heart By this observation of the time when God hardned Pharaoh not till after his hardning his own heart six times against Gods signes and judgments will appear what this hardning signifies the total withdrawing of Gods grace of repentance from him in the same manner as when one is cast into hell which Pharaoh at that time had been had it not been more for God's glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames all that time To this may be added what the Greek Fathers observe that God's giving his respite removing his punishments was all that God positively did toward the hardning of him as saith Theophylact when a Master forbears to punish a wicked servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes him much more wicked as on the other side the great mercy of reforming sinners lives is most effectually wrought by chastisements See Origen Philocal c. 26. This was a notable and withall as farre as we find in Scripture a singular example of God's dealing with an impenitent that had filled up his measure keeping him alive but without all grace and consequent possibility of amending And by this example appears how justly God might now doe the like to the Jewes of that age if so he pleased those who contrary to all his mercies and long suffering continued obstinate resisted all Gods methods by Prophets by Christ himself by the Apostles testifying the Resurrection and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28. and now are justly left to themselves the Gospel taken from them and preach'd to the Gentiles and this upon ends of infinite wisdome first in mercy to them above the proportion of that to Pharaoh that the Gentiles coming in might stirre them up to emulation and so if 't were possible work upon them and 2 ly that if this also prevailed not God might be glorified in their destruction that as Pharaoh by pursuing the Israelites after this came to that most remarkable illustrious destruction in the Red sea so these hardned Jewes persecuting the orthodox Christians and all the false impious professors joyning with them herein might be involved in one common destruction viz. that by Titus and the Roman Eagles the most eminent and notable that ever was in the world V. 28. For he will finish This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 't is in the ordinary copies here only leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here it cannot well accord with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following unlesse the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in another sense for an Expletive or scilicet not a Causal But the truth is the ordinary reading here beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the true one so farre but in the processe of it to have some words put in out of the Septuagint viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without those the King's MS. reads
〈◊〉 〈◊〉 〈◊〉 or meat-offering the flour and oyle Lev. 2. 2. of which part was burnt with fire and the remnant was Aaron's and his sons v. 3. And as of the former of these when it was offered by Noah Gen. 8. 20. it is said that the Lord smelled a sweet savour v. 21. and that as a token that his wrath was pacified as it follows the Lord said in his heart I will not again curse the ground any more c. so Lev. 2. 2. the other is said to be an offering made by fire a sweet savour unto the Lord. And accordingly here to the mention of offering and sacrifice meat-offering and burnt-offering is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a smell of sweet savour which notes this death of Christ which is expressed by it to be a means appointed by God for the averting his wrath from us for the appeasing and reconciling him to us as those sacrifices were wont to doe and an engagement to us to live such lives as may be acceptable to God contrary to the noisome lusts ver 3. V. 4. Foolish talking That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies foolish speaking and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same onely with this addition of designing it as jest to move laughter and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ridiculous person or one that causeth laughter there is no question But that the text may here reasonably be thought to confine them both to obscene and filthy discourse may also appear not onely by the company that they are set with fornication uncleannesse inordinate lust filâ—hinesse but especially by the reason that is rendred for the abandoning of all these v. 5. For this you know that every fornicator or unclean person or inordinate luster which is an idolater hath no inheritance in the kingdome of Christ or of God Where if â—hese two be not of the same sort with the former belonging all to uncleanness that enumeration in the reason would not comprehend the severals in the exhortation which it must be supposed to doe To this purpose therefore it is first observable of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking that it is the Scripture elegance to expresse uncleannesse by folly so folly in Israel is adultery and so in Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of Venery are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and in Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking folly may be speaking obscenely secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or and so is but an explication of it as it is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish-speaking so it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy unclean speaking thirdly that after all these here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being in the plural belongs equally to all the foregoing words and that signifying not barely that which is not convenient but indecent foul unbecoming doth by a kind of propriety belong to that of immodest unclean behaviour fourthly by this way of rendring these words all manner of uncleannesse will be comprehended in this prohibition that in the members acted through all the sorts will be comprehended in the three words ver 3. that of unseemly behaviour gestures c. under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthinesse v. 4. and that of the tongue in the other two words of foolish speaking or jesting fifthly it is ordinarily known how much of the wit and jesting of wicked profane persons consists in this one subject of obscene and scurrilous discourse and so how reasonable it was in the prohibiting all uncleannesse to name that of obscene jesting which I suppose was meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putrid rotten communication c. 4. 29. Ib. Giving of thankes What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be matter of some question It signifies ordinarily thanks giving and that belonging especially to God from whom all mercies are received and to whom all thanks are due may be meant here by the word though no mention of God be added to it and so the Context may well bear Let there be no unclean scurrilous jests used among you but rather giving of thanks that is Let the Christians way of mirth be farre from that of obscene wit the recounting the mercies of God in Christ calling you from darknesse to his marvellous light will farre better become a Christian and to this purpose see ver 20. But yet it may be observed what notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which this word is compounded several times in the Epistles for piety Christian virtue in general Thus c. 4. v. 29. where the corrupt communication is forbidden and in stead of it the good commanded for profitable instruction or edification this is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may give grace that is afford spiritual advantage in increase of piety in the hearers So Col. 4. 6. Let your speech be alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace that is gracious pious seasoned with salt contrary to the putrid corrupt mentioned to the Ephesians So Col. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace singing that is after the manner of pious gracious persons in a Christian manner and so 't is also Eph. 5. 19. in the reading of the Kings MS. And agreeably to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious pious woman Prov. 11. 16. And so perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie in this place gracious pious religious discourse in general being set opposite to the filthy obscene discourse preceding and not to be restrained to one species of it recounting the mercies of God V. 15. That The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally in the New Testament is not to be rendred that but how especially when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed how you hear and 1 Cor. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take heed how he superstruct And so 't is here to modify the accurate walking and accordingly 't is answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that they behave themselves warily between the two dangers of being corrupted on one side and devoured on the other in the first not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as easie seducible people in the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wise prudent men that can manage their affairs to the best advantage and not run hazards to no advantage V. 16. Redeeming the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it have a sense very unlike the English words redeeming the time yet cannot well be literally rendred otherwise then either so or buying out or gaining the time Theodotion
no Edict against them as Christians at the least none for the putting of them to death as the plea of S. Paul before Felix and Festus his appeal to Caesar which was at the beginning of Nero make it plain And accordingly we finde that when S. Paul came to Rome Act. 28. he preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all boldnesse or publicknesse and was not forbidden And at the writing of his Epistle to the Romans their faith saith he was famous in all the world Rom. 1. and he had oft desired to come to them Rom. 15. 22. and that for many years v. 23. And all this in Claudius's time before his going to Rome which argues also that this woman was not yet fled that is banish'd into the wildernesse And therefore of Nero it is Tertullian's phrase that he first dedicated persecution primum Neronem in hanc sectam ferociisse Nero was the first Emperor that persecuted Christian Religion V. 9. Great Dragon The Hebrews call Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old serpent so again c. 20. 2. And the casting him out at this time is the prospering of the Christian faith consequent to this discomfiture of Simon Magus and the manifestation of the power of Christ So faith Arnobius 1. 2. Non distulerunt res patrias linquere veritati coalescere Christianae viderunt enim currum Simonis c. They delayed not to leave all their worldly possessions and to cleave to Christianity which was now under interdict For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth c. And as by this means the Heathens were converted to the faith by seeing the power of Peter so were the Gnosticks discomfited seeing their leader Simon destroyed V. 10. Accused them The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9 11. to be to this effect that they are Hypocrites and will only serve God as long as he protects and defends them This it hereby appears that Satan looks on as the charge of all others most for his turn to bring against men and therefore that which he most desires to have truely said of them Now the chief doctrine of the sect of the Gnosticks the followers of this Simon who is called the first-born of Satan was this that in time of persecution it is lawful to denie and forswear Christ which was the very thing that the Devil laid to Job's charge and consequently all that were by him seduced into that doctrine Satan might justly accuse before God day and night as really guilty of that accusation But when the doctrine of the Guosticks and the professors of it were now cast out of the Church then this is here truly said that the accuser of the brethren that is of Christians is cast out that is Satan can no longer with any justice accuse the Christian Church or if he doe he is found to be a false accuser V. 16. The earth helped the woman The solemn notation of Judaea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land hath often been taken notice of and is very pertinent to this place the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians and the same continued all the time of Galba Otho Vitellius Vespasian and Titus and in all this space the Romans being wholly taken up about the Jews the heathen Emperors did nothing against the Christians till Domitian comes who is the subject of the Vision in the next Chapter CHAP. XIII 1. AND I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his head note a the name of blasphemy Paraphrase 1. And I was in the island Patmos upon the sea shore when I saw the vision that I am now to set down viz. concerning the execution of that â—designe of Satan of bringing persecution on the Christians at Rome ch 12. 17. And here the first thing I saw was a beast representing the heathen worship as it stood at Rome rising out of the sea as that is all one with the abysse or deep that is introduced among them by Satan see note on ch 11. c. and thriving and prospering by the strength and power of the Roman Emperors that heathen worship represented by this first beast and the Roman Empire by the seven heads either as seven Emperors ch 17. 10. or else as referring to the seven hills of Rome the seat of this Idol-worship usurping to its self that blasphemous title of being a Goddesse and the ten horns ten Kings noting those that complied with Rome in this deifying of their Emperors and in the rest of their Idol-worship viz. the many Kings that were by the Roman Emperor set over other places who therefore are said to have ten crowns 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his feat and great authority Paraphrase 2. And this Idolatrous heathen worship thus assisted by the power of the Empire began to be very cruel and cannot sufficiently be express'd by one cruel beast but having variety of all kinds of gods in it from which 't is represented by a speckled leopard it exercises all the cruelty both of bear and lion as was manifest by their persecutions of Christians And to the sustaining of this beast the Idolatrous heathen worship the Devil that laboured to destroy Christianity ch 12. 3. contributed all his power and skill did all that he could to hold it up by prodigies and by all other means 3. And I saw note b one of his heads as it were wounded to death and his deadly wound was healed and all the world wondered after the beast Paraphrase 3. And though one prime Temple on one of the seven hills of Rome the most stately of all the rost and so call'd the Capitol from a Latin word signifying Head were burnt down by lightning and esteemed to be smitten by God from heaven and so Idolatry conceived to have received a fatal blow yet that was soon rebuilt by Domitian the Emperor of Rome and that gave a great confirmation to Idolatry among all that lived in the Roman dominions and took notice of it See note k. 4. And they worshipped the Dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him Paraphrase 4. And they worshipped the Devil who had thus upheld the heathen religion when the Jewish was destroyed resolving from hence that the God of Israel was not able to contend with their Devils nor his religion abole to maintain it self against their Idol-worship 5. And there was given unto him note c a
mouth speaking great things and blasphemies and power was given unto him to note d continue fourty and two moneths Paraphrase 5. And hereupon the heathen Idol-worship and worshippers began to despise all others and to scoffe at the God of Israel and the heathen Emperors to call themselves gods for so Domitian did upon the destruction of the Temple at Jerusalem concluding thence that that God of Israel was not the true God And soon after this Domitian began a persecution against the Christians as those which oppsed the heathen worships and continued it about three years and a half untill his death 6. And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwelt in heaven Paraphrase 6. And this same Domitian was very bitter against God the Church and all Christians in all this being a factor for the beast or Idol worship 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations Paraphrase 7. And was permitted by God to persecute the Christians and to suppresse them wheresoever they inhabited whether of Jewish or Gentile extraction see note on ch 10. c. 8. And all that dwell upon the earth shall worship him whose note e names are not written in the book of life of the lamb slain from the foundation of the world Paraphrase 8. And all the Christian professors within the compasse of the Roman dominions were put to sore trials and of them very many were wrought upon by this means viz. the carnal temporizing Gnosticks which had not a mind to be martyrs and confessors for Christ but rather chose comply with idolatry then to suffer for Christ 9. If any man have an ear let him hear Paraphrase 9. And this persecution of his against the Christians was so sharp and unresistible that which is the thing that all Christians are concerned to take notice of there was nothing left to the persecuted but the exercise of their patience and faith the one in bearing without resistance what befalls them the other in trusting God with their condition and never revolting from him or attempting to relieve themselves by secular arms for as those are unlawful for subjects to make use of against the lawfull power under which they are though never so sharp or injurious to them so would it prove if 't were used but a means to bring more misery upon them 10. He that note f leadeth into captivity shall goe into captivity he that killeth with the sword must be killed with the sword Here is the patience and faith of the Saints Paraphrase 10. And this persecution of his against the Christians was so sharp and unresistible that which is the thing that all Christians are concerned to take notice of there was nothing left to the persecuted but the exercise of their patience and faith the one in bearing without resistance what befalls them the other in trusting God with their condition and never revolting from him or attempting to relieve themselves by secular arms for as those are unlawful for subjects to make use of against the lawfull power under which they are though never so sharp or injurious to them so would it prove if 't were used but a means to bring more misery upon them 11. And I beheld note g another beast coming up out of the earth and he had note h two horns like a lamb and he spake as a dragon Paraphrase 11. The next part of this vision was the representing a second beast by which is meant the magick and auguries and oracles of the heathen Priests which appeared to me to ascend out of the earth or from under ground as the Oracles were wont to be delivered And this beast had two horns these men had two powers by which they made themselves sit to be considered doing of miracles and divination wherein they had some resemblance of Christ the Lamb but made use of these to all diabolical ends of cruelty and delivered their oracles as the Devil was wont to doe in dubious forms 12. And he exerciseth all the power of the fist beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed Paraphrase 12. And all this was made use of to advance Idol-worship which before had lost some reputation in the burning of the Capiâ—ol ver 3. 13. And he doth great wonders so that he note i maketh fire come down from heaven on the earth in the sight of men Paraphrase 13. And by these great wonders were pretended to be done even calling and bringing down fire from heaven which is affirmed of Apollonius 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to doe in the sight of the beast saying to them that dwell on the earth that they should note k make an image to the beast which had the wound by a sword and did live Paraphrase 14. And by these and the like prodigies shewed in several parts of the Empire they endeavoured to set up the same Idol-worship among them which was at Rome 15. And he had power to give note l life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed Paraphrase 15. And these heathen Augurs and Priests set up oracles in new places and by responses from them ingaged the Emperor and his officers in the Provinces to persecute and make bloody Edicts against the Christians 16. And he causeth all both small and great rich and poor free and bond to receive note m a mark in their right hand or in their foreheads Paraphrase 16. And by that means Edicts came out for all men in the whole Empire to enter into and join in their heathen worships 17. And that note m no man might buy or sell save he that had the mark or the note n name of the beast or the number of his name Paraphrase 17. And therewith banishment or interdicting of all privileges and advantages of life to all that doe not thus join publickly with them and to that end enter into their religion by some of those waies usual among them by having the mark of the god or the name or some numeral letters that signifie his name branded on them 18. Here is note o wisdome Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six Paraphrase 18. And for the last of these it was represented in the vision to be three letters which signifie six hundred sixty six the foretelling of which ought to be look'd on as an act of infinite wisdome in Christ that sent this prophecie and consequently to be attended to