The stone which the builders rejected the same is become the head of the corner 18. Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall it will grinde him to powder 19. And the chief priests and the scribes the same houre sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them 20. And they watched him and sent forth spies which should feign themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the Governour Paraphrase 20. And the Pharisees sent some of their disciples and some of those that adhered to Herod Mat. 22. 16. to entrap and ensnare him to which end they put on the disguise of upright conscientious men that earnestly desired to be instructed in a scruple of every daies practise about paying tribute meaning by his answer to take advantage and if he said any thing against Caesar's right at they supposed he would then to accuse and implead him before the Procurator of the Romans 21. And they asked him saying Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22. Is it lawfull for us to give tribute unto Caesar or no 23. But he perceived their craftinesse and said unto them Why tempt ye me Paraphrase 23. Why doe ye desire and endeavour to insnare me 24. She me a peny whose image and superscription hath it They answered and said Caesars Paraphrase 24. See Mat 22. 20. and note c. 25. And he said unto them Render therefore unto Caesar the things which be Caesars and unto God the things which be Gods 26. And they could not take hold of his words before the people and they marvailed at his answer and held their peace Paraphrase 26. without any reply departed from him 27. Then came to him certain of the Sadducees which note a deny that there is any resurrection and they asked him Paraphrase 27. affirm that there is no future state of men after this life 28. Saying Master Moses wrote unto us If any mans brother die having a wife and he die without children that his brother should take his wife and raise up seed unto his brother Paraphrase 28. any man that hath brethren Mat. 22. 24. 29. There were therefore seven brethren and the first took a wife and died without children 30. And the second took her to wife and he died childlesse 31. And the third took her and in like manner the seven also And they left no children and died 32. Last of all the woman died also 33. Therefore in the resurrection whose wife of them is she for seven had her to wife And Jesus answering said unto them The children of this world marry and are given in marriage 35. But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage Paraphrase 35. that future state 36. Neither can they die any more for they are equall unto the Angels and are the children of God being the children of the resurrection Paraphrase 36. being made partakers of that future eternall estate 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob. Paraphrase 37. But as for the main point disputed between you Jewes that there is another life after this your own Moses will instruct you in those words which he delivered at the bush Exod. 3. 6. see note on Mat 22. d. 38. For he is not a God of the dead but of the living for all live unto him Paraphrase 38. For those that are departed out of this world have another life the soules of the just are already in the hands of God and their bodies sure to be raised up and united to them by the power of God 39. Then certain of the Scribes answering said Master thou hast well said 40. And after that they durst not ask him any questions at all 41. And he saith unto them How say they that Christ is David's son Paraphrase 41. And after some few things Mat. 22. 35. the Pharisees being come about him he proposed a question to them Mat. 22. 41. what they thought of the Messias whose son he was and upon their answering that he was David's he again asked how that could be 42. And David himself saith in the book of Psalms The Lord said to my Lord Sit thou on my right hand Paraphrase 42. When 43. Till I make thine enemies thy footstool 44. David therefore calleth him Lord how is he then his son 45. Then in the audience of all the people he said unto his disciples 46. Beware of the Scribes which desire to walke in long robes and love greetings in the markets and the highest seats in the synagogues and the chief rooms at feasts Paraphrase 46. Mat. 23. 1 7. 47. Which devour widowes houses and for a shew make long prayers the same shall receive greater damnation Paraphrase 47. They are persons of great covetousnesse cruelty oppressors of the poor and helplesse without any mercy and that they may hold up their reputation which is necessary to enable them to doe so securely they pretend great devotion and pray a great while Annotations on Chap. XX. V. 27. Deny The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contradict and agreeably to the latitude of the Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for to contend CHAP. XXI 1. AND he looked up and saw the rich men casting their gifts into the treasury Paraphrase 1. their freewill donations into a repository for the use of the Temple Mar. 12. 41. 2. And he saw also a certain poor widow casting in thither two mites 3. And he said Of a truth I say unto you that this poor widow hath cast in more then they all 4. For all these have of their abundance cast in unto the note a offerings of God but she of her penury hath cast in all the living that she had Paraphrase 4. into the treasury of the Temple 5. And as some spake of the Temple how it was adorned with goodly stones and gifts he said Paraphrase 5. presents brought to the Temple and hanged up there for the beautifying of it he said 6. As for these things which ye behold the daies will come in which there shall not be left one stone upon another that shall not be thrown down Paraphrase 6. As for all these things that make now such a magnificient shew Mat. 24. 2. within few yeares they shall be utterly destroyed and demolished see note on Mat. 24. a. 7. And they asked him saying Master but when shall these things be and what signe will there be when
expected by them And so 1 Joh. 2. 28. there having been before mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 18. the last hour then present which belongs therefore to that matter both by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the then presence of it John being the disciple that lived to see it and by the Antichrists again that were to come before it Of this coming of Christ it is that Cunaeus and some other learned men interpret the Prophecy of Jacob of Shilos coming For that by Judah is signified the Jewish nation and by the Scepter the government or politia 't is clear which yet did not depart from them at Christs birth no nor at his death till about forty years after at which time the government was wholly taken away from the nation and from that time to this was never in any degree recovered again and so that Prophecy then and not till then perfectly fulfill'd and at the same time was the preaching of the Gospel to the Gentiles which followes in that place Thus when Christ answer'd Peter about John If I will c. ch 21. 20. which is in effect that John should live till this coming of Christ 't is clear that it must belong to the destruction of the Jewes which John did outlive That this is the meaning of his coming in glory with his angels Mat. 16. 27. hath been shew'd already So again Mat. 26. 64. his coming in the clouds of heaven though it may be thought to look toward his finall third coming at the great day of doome yet as the very Jewes have observ'd that that phrase signifies the infliction of judgment or punishment so that it doth so there appears by the beginning of the verse where saith christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now that is within a short time saith Euthymius you shall see this c. To the same may be applied that parable wherein the Master giving talents to his servants bids them occupy till he Come Lu. 19. 13. that the disciples use the talent intrusted to them to get beleivers to Christ in Judaea till the time when Christ thus Comes to visit So Lu. 18. 8. when the son of man comes that is when Christ thus comes to judge this nation shall he find faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this land of Judaea that is very little faith should be found among them The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins signifying in the same manner as it doth Lu. 21. 23. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among this people and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Judaea v. 30. So Heb. 10. 37. yet a little while and he that cometh will come and will not delay which cannot be interpreted of any other coming but this and had before been express'd v. 25. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching see the Note on that place And all this agreeable to that expression in S. Luke c. 19. 15. where in the parable there is mention of the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returning or coming back when he had received the kingdome that is of Christ returning again after his going to heaven and that first to call his servants to account for the talents to see what profit came in of all his and the Apostles preaching on earth and then for his enemies that would not have him raign over them that is the Jewes that rejected and crucified him to send for them and see them slain before him The only objection of any appearance of reason against this interpretation is that this destruction being wrought by the Roman army and those as much enemies of Christianity as any and the very same people that had joyn'd with the Jewes to put Christ to death it doth thereupon appear strange that either those armies which are call'd Abominable should be call'd Gods armies or that Christ should be said to come when in truth it was Vespasian and Titus that thus came against this people To this I answer 1. that 't is ordinary with God in the old Testament to call those Babylonish Assyrian heathen armies his which did his work in punishing the Jewes when they rebell'd against him As for Vespasian though it need not be said and though the answer is otherwise clear that Christ is fitly said to come when his Ministers doe come that is when either heathen men or Satan himself who are executioners of Gods will when they think not of it are permitted by him to work destruction on his enemies to act revenge upon his crucifiers it is yet not unworthy of observation how easie it might be in many particulars to shew that Christ was resembled or represented by that Emperour As 1. that it was before-hand prophecyed of him that he should be Emperour see Josephus l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suetonius Tacitus Dion 2 ly that an oxe brake in and fell downe at his feet in Suetonius as when Christ was born in the stable it had been 3 dly that he healed the blind and the lame with spittle and touch So Sueton c. 7. and Tacit. l. 4. Hist 4 ly that he was most humble and mild humillimus clementissimus saith Suetonius a perfect image of what was most eminently true in Christ Learn of me for I am meek c. 5 ly that he shut the gate of Janus Temple and erected a Temple of Peace Josephus de Bell. Jud. l. 7. c. 24. and Baron ann 77. 6 ly because he came out of Judaea and was Ruler over the Gentiles and so was by Josephus beleived to be the Messias 7 ly that neither he nor his son Titus would be call'd Judaicus in token of their victory over the Jewes but ascribed all the conquest and whole work to God saith Dio. 8 ly that he was by the Jewes themselves taken for Shiloh or Christ because at that time all the progeny of the Assamonaei were ceased By all which it is clear how farre it would be from strange how agreeable to Scripture-prophecies which must be allowed to have somewhat of figure in them and not to be perfectly literall that Christ should be described here in the person of Vespasian to return and so to come again to avenge his crucifixion and punish the Jewes that crucified him To which purpose many farther parallels betwixt the story of that destruction and the passages in the story of Christ might be observed out of Josephus As 1. That in Galilee were the beginnings of these miseries Joseph de Bell. Jud. l. 3. where Christs first miracles were wrought 2. That from Mount Olivet the siege began l. 6. c. 10. where Christ seems to have been v. 1. when he began to deliver this Prophecy against them and neer which place it was that he was apprehended 3 ly That the time of the Passover was the beginning of the slaughter c. 11. and lib. 7.
the holy Ghost's coming down upon you within a while till which time you were to stay here at Jerusalem and not go about your businesse of preaching in other places 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the kingdome to Israel Paraphrase 6. And as the disciples met Jesus after his resurrection they asked him saying Doe you mean now presently to repair and settle that kingdome on your followers which hath been prophesied of Dan. 7. 18. see note on Mar. 17. a. and so doe what is expected from the Messias 7. And he said unto them It is not for you to know the times or note b the seasons which the Father hath put in his own power Paraphrase 7. To whom Christ replied It is not for you to know the secrets which God will keep to himself and such is the time moment of Christ's entring on his kingdome see Mat. 24. 36. 8. But ye shall receive power after that the holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth Paraphrase 8. Only this I shall tell you that the holy Ghost shall shortly descend on you and give you a formall commission for the execution of your office and then you shall testifie the truth of what I have done and said proclaim and divulge it first in Jerusalem then all Judea and Samaria and after the Jewes shall have rejected the Gospel depart to the heathen world to the uttermost parts of the earth 9. And when he had spoken these things while they beheld he was taken up and note c a cloud received him out of their sight Paraphrase 9. And after he had said thus much in their presence and sight he was taken up by Angels from the earth in a bright shining cloud which inclosed him so that they could see him no more 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell Paraphrase 10. And as they looked earnestly after him Lo two Angels appeared to them as in a shining gloriour manner of array 11. Which also said Ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Paraphrase 11. shall come one day to judge the world in as glorious a manner as now he is gone up to heaven his going thither is not an absolute departing from you but a seising or taking possession of that his kingdome which he shall exercise till the end of the world 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath daies journey Paraphrase 12. This was done on the mount Olivet which is seven furlongs saith the Syriack interpreter distant from Jerusalem Thither therefore they immediately returned from thence 13. And when they were come in they went up into note d an upper room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alphaeus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the mother of Jesus and with his brethren Paraphrase 13 14. And when they were come to Jerusalem they resorted to the Temple and in one of the upper rooms of that structure the eleven Apostles constantly performed their devotions together with the women that were wont to attend Christ and Mary the mother of Christ and James and the rest of his kindred 15. And in those daies Peter stood up in the midst of the disciples and said The number of th note e names note f together were about an hundred and twenty Paraphrase 15. Now at a time when there was a good company of them to the number of sixscore gathered together to the publick service of God Peter being a person of speciall account among the Apostles briefly address'd his speech unto the rest of the eleven and said 16. Men and brethren this scripture must needs have been fulfilled which the holy Ghost by the mouth of David spake before concerning Judas which was guide to them that took Jesus Paraphrase 16. Sirs ye know what the Psalmist prophecied Ps 41. 9. which being from the Spirit of God it was of necessity to have a completion and accordingly 't is now punctually accomplished in Judas of whom the holy Ghost then foresaw and foretold it viz. 17. For he was numbred with us and had obtained part of this ministery Paraphrase 17. That he was of our society a fellow disciple one of the twelve sent out and impower'd by Christ Mat. 10. 1 5. and being one of those to whom the keyes Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19. 28. were promised by Christ he was in designation an Apostle of Christ as truly as any of us 18. Now this man purchased a field with the reward of iniquity and note g falling headlong he note h burst asunder in the midst and all his bowels gushed out Paraphrase 18. But for a sum of money he delivered up his Master to his enemies those of the Sanhedrim and having done so was troubled at that which he had done and threw back the money in the Temple into the chief priests hands who durst not keep it themselves or put it into the Corban but were willing to employ it on some charitable use and so bought with it a field to bury strangers and the sense of this black fact casting him into a deep melancholy he fell forward on his face upon the ground in a fit of suffocation and his belly burst and all his entrails came out see note on Mat. 27. a. 19. And it was known to all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say the field of blood Paraphrase 19. And this act this fate of Judas was notoriously known to all that dwelt at Jerusalem and thereupon the field which was bought with that money was vulgarly known by the name of the Field of blood 20. For it is written in the book of Psalms Let his habitation be desolate and let no man dwell therein And his note i Bishoprick let another take Paraphrase 20. To him therefore belongeth that which Psal 69. 25. Psal 109. 8. was said not by way of execration but by way of prediction that as he shall come to a desperate miserable end so that office of power and authority which Christ hath designed to be given him with the rest of the twelve which was first to plant and then to oversee and govern the Church as a Bishop of it shall be bestowed on another
concerned and grieved at this and so to make my complaint thereof 5. And one of the Elders saith unto me Weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof Paraphrase 5. And one of the Elders ch 4. 4. that was in one of the thrones one of them that sate with God in judgement comforted me and told me that Christ known by those two titles of the Lion of the tribe of Judah Gen. 49. 9. and the root of Jesse Isa 11. 1. having by his voluntary suffering of death received this reward from his Father to have all power given to him at his resurrection and so from a slaughtered Lamb being turned into a roaring devouring Lion had this privilege among others bestowed on him by his Father to reveal yea and to execute the decrees contained in these volumes 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the Elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth Paraphrase 6. This was farther exemplified to me for I looked and saw what I had not seen before a Lamb bloody with wounds visible in him as one that had been butchered Christ crucified and risen from the dead and so indued both with power to subdue his enemies fitly express'd by this style of horns see Luk. 1. n. and so used here ch 17. 3. and with all knowledge and wisdome to order it fitly having instruments to execute his will present and ready prest at his service and also officers Angels ch 4. 5. and Zach. 4. 10. to visit and give him account of all that was done in Judaea and elsewhere the persecutions which the Jewes brought upon the Christians 7. And he came and took the book out of the right hand of him that sate upon the throne Paraphrase 7. And this Lamb Christ came and took the book out of God's hand that is received power from God as the reward of his sufferings to reveal and make known and then to execute on that people those heavy judgments contained in those rolls 8. And when he had taken the book the four beasts and four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the note c pravers of saints Paraphrase 8. And when this power was given to him this being the instating him in that royal authority next to God himself that is setting him on the throne of judgment called sitting at God's right hand or reigning till he brought all his enemies under his feet the four living creatures by which the four Apostles were represented ch 4. 6. and the Elders that ch 4. 4. sat on the four and twenty thrones about the Judge gave all acknowledgments of supreme power to Christ and every one praised and magnified God in these approaching judgments of his and presented to him beside their own lauds the thanksgivings of all the believers then living who had been persecuted and denied the liberty of their Christian profession and assemblies 2 Thess 2. 1. by the malice of the Jewes but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Paraphrase 9. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 10. And hast made us unto our God kings and priests and we shall reign on the earth Paraphrase 10. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 11. And I beheld and I heard the voice of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Paraphrase 11. And I looked and behold all the Angels of heaven in infinite multitudes attending on God joyned with the Apostles and Bishops in giving praises unto him 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing Paraphrase 12. And all said with a loud voice All power c. are most worthily attributed to Christ as a reward of his crucifixion All this dignity to himself and advantages to believers are a just reward of his sufferings by which he hath dearly bought them 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Paraphrase 13. And all other creatures in the world made the same acknowledgment noting these judgments that should now fall on the Jewes as they were most just so also to be most seasonable and infinitely advantageous to his people who should be rescued by that means 14. And the four beasts said Amen And the four and twenty Elders fell down and worshipped him that liveth for ever Paraphrase 14. And a general adoration was paid unto Christ as unto God himself noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ who being by his divine power raised from the dead by the same destroyeth
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this