shall arise see note d. assuming to be sent by God to deliver you and false prophets there shall be to perswade you to betake your selves to these false Christs and these betwixt them shall pretend working of miracles and giving you signes to draw you after them and coming in a nick of time so advantageous for that turn when your danger appears to you so great and formidable and so promise of deliverance so welcome they will be likely to draw many after them even the most sincere persevering Christians if it were possible for any deceit to work upon them 25. Behold I have told you before Paraphrase 25. Therefore let this premonition of mine forearme and secure you against this danger 26. Wherefore if they shall say unto you Behold he is in the desert goe not forth Behold he is in the note l secret chambers beleive it not Paraphrase 26. When therefore the news shall come that there is in the wildernesse an eminent person which will fight your battels deliver you from the Roman yoak such was Simon who had gathered an army of fourty thousand and was in the desart country of Judaea be sure you goe not forth after him give no eaâ to such rumours Or if they shall tell you that there is in such a frontier town or place of defence or in such a strong hold within the city of Jerusalem for there John with his Zelots fortified himself this deliverer or Messias or leader for you depend not on any such reliefe nor forslow your flight v. 17. upon confidence that he shall doe any thing for you 27. For as the lightning cometh out of the east and shineth even unto the west so shall also the coming of the son of man be Paraphrase 27. All such deceits may prove ruinous to you for this judgment and vengeance upon the Jews shall come so as that it cannot be avoided but it shall at the same time fall upon several parts of the land or in a moment like lightning fly from one corner to another this day a great slaughter of Jews in this place to morrow in another a great way off 28. For wheresoever the carcasse is there will the note m eagles be gathered together Paraphrase 28. And there is no preventing of it by getting into any place of appearing safety for wheresoever the Jews are there will the Roman armies whose ensign is the eagle and who will have a sagacity to finde out Jews as the eagle Job 39. 30. hath to smell out carcasses finde them out and slaughter them 29. Immediately after the tribulation of those dayes the Sun shall be darkned and the Moon shall not give her light and the Stars shall fall from heaven and note n the powers of heaven shall be shaken Paraphrase 29. This distresse shall make short work with this nation For immediately upon this which I have now foretold you the Temple the city of Jerusalem and the rest of the cities of Iudea and that whole people shall be shrewdly shaken all the whole government Civil and Ecclesiastical shall be destroyed 30. And then shall appear the note o sign of the son of man in heaven and then shall all the tribes of the earth mourn and they shall see the son of man coming in the clouds of heaven with power and great glory Paraphrase 30. And this shall appear to be a signall punishment upon the Jews and they shall with sorrow though too late take notice of it as a notable act of revenge of the crucified Christ upon those that were thus guilty of his death see Praemon to the Revelation 31. And he shall send his Angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other Paraphrase 31. And he shall as with an herald and a loud sounding trumpet gather together all the persevering beleivers that remnant whom he purposed to preserve from this destruction wheresoever they are in any part of Judea see Rev. 7. 12. and rescue them from this common calamity see v. 40 41. and Rev. â 3 4 c. 32. Now learn a parable of the fig-tree when her branch is yet tender and putteth forth leaves ye know that summer is nigh Paraphrase 32. Now as by the sight of a figtree the softnesse of the branch and budding out of leaves ye know and discern that the winter is now past and the summer is nigh approaching 33. So likewise ye when ye see all these things know that it is neer even at the doors Paraphrase 33. So in like manner resolve ye that these are most certain and infallible signes by which when you see them you may conclude that this coming of the son of man for the destruction of the Jews and your rescue and deliverance is neer at hand 34. Verily I say unto you This generation shall not passe till all these things be fulfilled Paraphrase 34. Of both which I now assure you that in the age of some that are now alive shall all that hath been said in this chapter be certainly fulfilled see Note on c. 23. 1. and Luke 18. 7. c. 35. Heaven and earth shall passe away but my words shall not passe away Paraphrase 35. What I say is immutably firm and sure the whole world shall be destroyed sooner then one word that I have now delivered shall prove otherwise 36. But of that day and hour knoweth no man no not the angels of heaven but my father only Paraphrase 36. But of the point of time when this judgment shall come see Note on Heb. 10. a. and 2 Pet. 3. 10. none but God the father knows that see Note on Mar. 13. b. and that must oblige you to vigilancy and may sustain you in your tryals when you begin to faint by reason of persecutions from the Jews v. 12. which this is to set a period to by remembring that how farre off soever your deliverance seems to be it may and will come in a moment unexpectedly 37. But as the dayes of Noe were so shall also the coming of the son of man be Paraphrase 37. But this judgment on the Jews shall be like that on the old world in respect of the unexpectednesse of it See Lu. 17. 20. 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noe entred into the arke 39. And knew not untill the flood came and took them all away so shall also the coming of the son of man be Paraphrase 38 39. For as in the age before the deluge the judgement had been preached sixscore yeares together and at last Noah by building of an arke did visibly forewarn them of the flood approaching yet the people went on secure and unmoved in their course knew not so much as of his imbarking till the very minute that the flood surprized them and destroyed
these things shall come to passe Paraphrase 7. When shall this destruction of the Temple be and with it of the Jewish state and what prognosticks of it will be discernible 8. And he said Take heed that ye be not deceived for many shall come in my name saying I am Christ and the time draweth neer goe ye not therefore after them Paraphrase 8. One prognostick or forerunner of that destruction shall be that many deceivers shall arise among you each pretending to be the Messias and that he will soon deliver you 9. But when ye shall hear of warres and commotions be not terrified for these things must first come to passe but the end is not by and by Paraphrase 9. Another forerunner is that great commotions and tumults there shall be in Judea before the Romans come to destroy them utterly see note on Mat. 24. d. 10. Then said he unto them Nation shall rise against nation and kingdome against kingdome Paraphrase 10. They shall rise up and slaughter one another Mat 24. c. Revel 6. 12 13 14. 11. And great earthquakes shall be in divers places and famines and pestilences and fearfull sights and great signes shall there be from heaven 12. But before all these they shall lay their hands on you delivering you up to the synagogues and into prisons being brought before kings and rulers for my names sake Paraphrase 12. But first they shall fall foule on the preachers of the Gospel and all pure sincere Christians and bring you before the Jewish Consistories and Roman Governors for the profession of Christianity Revel 6. 11. and Mat. 24. 9. 13. And it shall turn to you for a testimony Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them See Mar. 13. 9. 14. Settle it therefore in your hearts not to meditate before what ye shall answer Paraphrase 14. In this case remember what was formerly said to you Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of 15. For I will give you a mouth and wisdome which all your adversaries shall not be able to gainsay or resist Paraphrase 15. For I will furnish you with those answers and that conviction to all your adversaries that they 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my names sake 18. But there shall not an haire of your head perish Paraphrase 18. But whatsoever befall you treachery persecution death it self v. 16. 17. be confident of this that it shall not rend to the least disadvantage but rather to the greatest gain to you 19. In your patience possesse ye your souls Paraphrase 19. And though some few of you shall suffer death in this cause and so be eternally crown'd by suffering yet this let me tell you even for this life that if ye endure with constancy and persevere and fall not off from your profession that shall of all others be the most probable way of escaping or obtaining deliverance from this sweeping destruction Mat. 10. 39. Mar. 13. 13. 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereinto 22. For these be the daies of vengeance that all things which are written may be fulfilled 23. But woe unto them that are with child and to them that give suck in those daies for there shall be great distresse in the land and wrath upon this people Paraphrase 20 21 22 23. But when you see Jerusalem besieged by the Romans Mat. 24. 15. note f. then resolve the destruction of the city is neer and accordingly all that are in it let them flie out of Judea and those that are in the confines or regions about Judea let them take care not to come into it but see Revel 6. 16. look on it as a place most sadly to be de destroyed on which all the dolefull prophecies are now to be fulfilled which have been prophecied against Judea 24. And they shall fall by the edge of the sword and shall be led away note b captive into all nations and Jerusalem shall be trodden down of the Gentiles note c untill the times of the Gentiles be fulfilled Paraphrase 24. conquer'd by the Romans Revel 11. 2. And while this is a doing in Judea the Gospel shall be preached over the Gentile world Mat. 24. 14. see Rom. 11. 25. and being by them received some effect that shall have among the Jewes by way of emulation Rom. 11. 11 13. moving them to receive the faith also and by their doing so Jerusalem shall again be inhabited by Jewish as well as Gentile Christians see not on Revel 11. f. 25. And there shall be signes in the sun and in the moon and in the starres and upon the earth distresse of note d nations with perplexity the note e sea and the waves roaring Paraphrase 25. And many prodigies shall be seen in the heavens see note on Rev. 6. f. very frightfull to all and there shall be a terrible distresse upon all the severall parts of Palestine pressing them that they shall not know what to doe to stay or to forsake their countrey see Rev. 6. 15 16. 26. Mens hearts failing them through fear and for looking after those things which are coming on the earth For the powers of heaven shall be shaken Paraphrase 26. All men expecting upon the land of Judea judgments see note on ch 2. a. even an utter destruction of the Temple and nation religion and people 27. And then shall they see the son of man coming in a cloud with power and great glory Paraphrase 27. Thus shall Christ's regall office in punishing and avenging the persecutors of him and his disciples be most gloriously revealed see Mat. 13. 26. 28. And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh Paraphrase 28. And when ye see these things thus come to passe then let all true Christians Apostles and others that have so long been persecuted by the Jewes look up and hold up their heads with cheerfulnesse as knowing that to them redemption approacheth and deliverance from the dangers which encompasse them see Act. 3. a. and Rom. 13. b. and Rom. 8. l. 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your owne selves that summer is now nigh at hand Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28. 31. So likewise ye when ye see these things come to passe know ye that the
suo propriè dicavit Erat antea prima cum quatuor aliis Lupi Minotaâri Equi AprÃque singulos ordines anteibant Paucis ante annis sola Aquila portari coepta est reliqua in castris relinquebantur Marius in totum ea abdicavit C. Marius in his second Consulship appointed the Eagle for the Romane Legions Before that it had been the first but had four more to bear it company the Wolfe the Minotaure the Horse and the Boare Then these four grew out of use and only the Eagle was brought out But Marius wholly abdicated the rest From whence 't is clear 1. that all the five Ensignes in use among them were by Marius reduced to that one of the Eagle and so remained at the time wherein Christ spake and indeed was not changed till Constantine brought the Crosse into their armies 2. That that as all the other four was an Embleme of rapacity or devouring which together with their sagacity to find out and skill to presage slaughters was the other thing on which I purposed to ground the explication of this verse To which purpose besides that observation of Jobs concerning the Eagle she seeketh the prey ãâã ãâã ãâã ãâã ãâã and her eyes behold afarre off her young ones also suck up blood and where the slain are there is she chap. 39. 29 30. setting down the whole matter very exactly and punctually I shall add some few others out of Authors The Eagle that is there spoken of in Job is by the Translatours rendred ãâã ãâã ãâã ãâã ãâã of which kind of Vultures 't is Lucians expression and that proverbial speaking of one that had a great sagacity ãâã ãâã ãâã ãâã ãâã a carkasse will sooner be concealed from those Vultures So saith Phornutus This vulture is a kind of bird consecrated to Mars ãâã ãâã ãâã ãâã ãâã because such birds abound where there are many carkasses and they are saith he ãâã ãâã ãâã ãâã ãâã proclaimers of fights and doe tell their companions of them by a kind of cry of theirs So Philes in his Iambicks ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã These birds have a divining nature in them By which it is that they travail as companions of armies in hope and expectation of the carkasses that fall there and are most ravenous in the devouring of what is there left behind So Artemidorus in his ãâã ãâã ãâã ãâã ãâã l. 2. c. 20. having set down this very species of Eagles these ãâã ãâã ãâã ãâã ãâã to denote those detestable enemies which even now were mentioned as an explication of the ãâã ãâã ãâã ãâã ãâã v. 15. ãâã ãâã ãâã ãâã ãâã which dwelt not in the city he gives this reason of it ãâã ãâã ãâã ãâã ãâã they rejoyce in dead bodies So again mentioning the signification of the severall creatures and among them the ãâã ãâã ãâã ãâã ãâã the open raveners among which he reckons these they signifie saith he ãâã ãâã ãâã ãâã ãâã theeves and plunderers From whence it is that our countryman Mr. Fuller in his Miscellanies hath conjectured ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã in Sozomen Eccl. hist l. 1. c. 4. to come from ãâã ãâã ãâã ãâã ãâã which signifies devouring or rapacious All which being put together shews the reasonablenesse of this interpretation of the verse and how perfectly agreeable it is to the Context in this place where the last thing that was said was that the judgement should fall upon the Jews almost at once in the most distant places of that nation and that is here proved by this resemblance that as the Vultures find out the carkasse wheresoever it is so shall the Roman armies find out the Jews and prey and make slaughter of them And although in S. Luke chap. 17. 37. it be brought in by way of answer of Christ to the disciples question Where Lord that is Where shall this visible vengeance be wrought yet that is very agreeable with this sense also and will hardly be capable of any other For there should not be any determinate place for the working of this vengeance but wheresoever the Jewes are there shall they be found out and destroyed by these Roman Eagles By all which it will become reasonable enough to apply to this finall destruction of the Jewes by the Roman Eagles that prophecy so long before delivered by Moses Deut. 28. 49. The Lord shall bring a nation against thee from farre from the end of the earth as the Eagle flyeth the words as swift are put in by our English and are not in the Originall a nation whose tongue thou shalt not understand So Hos 8. 1. as an eagle against the house of the Lord c. V. 29. Powers of heaven ãâã ãâã ãâã ãâã ãâã ordinarily signifieth an host or army and ãâã ãâã ãâã ãâã ãâã answerable to ãâã ãâã ãâã ãâã ãâã the powers or the hosts of heaven are the Sun Moon and Stars that move and shine there These are used in Propheticall that is figurative writings to denote the then Church of God the people of the Jewes according as the Temple is called the Campe and all things in it are express'd by that Metaphor of a militia so when Dan. 8. 10. it is said of the little horne It waxed great even against the host of heaven and it cast down some of the host and of the stars to the ground and stamped upon them There is little doubt but the Jewes are meant thereby the host of heaven for otherwise it would not be very intelligible of the stars of heaven how they should be cast down to the ground and stamped on save only in this sense as Jerusalem is said elsewhere Lu. 21. 24. to be troden under foot by the Gentiles According to this notion of this phrase all the rest of this verse will be interpretable that the Sun that is the Temple the Moon that is Jerusalem the chief city and the Starres that is the rest of the lesser Cities and so altogether making up the host of heaven that is the whole nation and Church of the Jewes shall be brought down from the flourishing condition which they had formerly enjoyed many cities Jerusalem particularly utterly destroyed and the whole people shaken endangered shrewdly brought neer only a remnant escaping according to the prophecies to utter desolation see Isa 13. 10. and 34 4. Ezek. 32. 7. Joel 2. 31. and Rev. 6. 13 14. note g. and Rev. 8. note g. And so agreeable to this exactly will that voice of Jesus the son of Ananias be Euseb l. 3. c. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Wo wo to the city and to the people and to the Temple V. 30. Signe This ãâã ãâã ãâã ãâã ãâã may possibly signifie some speciall prodigy that should fall about that time
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
loving of friends doing curtesies to them that will pay them again is an ideote ãâã ãâã ãâã ãâã ãâã populus terrae an ordinary vulgar person doth nothing ãâã ãâã ãâã ãâã ãâã extraordinarily CHAP. VI. 1. note a TAke heed that ye doe not your almes before men to be note b seen of them otherwise ye have no reward of your father which is in heaven Paraphrase 1. To be beheld or look'd on by them If you doe not thus take heed you will lose that reward which God in heaven hath laid up for the Almes-giver 2. Therefore when thou doest thine almes doe not sound a trumpet before thee as the Hypocrites doe in the synagogues and in the streets that they may have glory of men Verily I say unto you They have their reward Paraphrase 2. The praise of men is their reward the only one which they are likely to have for this performance which is thus by them design'd to their own glory From God they are sure to receive none by receiving this they acquit God of all farther payment 3. But when thou doest almes let not thy left hand know what thy right hand doeth 4. That thine almes may be in secret And thy father which seeth in secret himself shall reward thee openly Paraphrase 3 4. Watch over thy self as one that is very apt to fall into this sin to doe works of mercy vaingloriously and therefore doe them as secretly as you can and let not thy dearest bosome-friend which is to thee as thy left hand know what thou doest in this kind unlesse so farre as he shall be necessary to assist thee in the doing of it or as his knowing of it may some other way be ordinable to the glory of God without any reflexion of any praise on thee from him or other and God which beholds that which was thus done by thee in secret shall give thee that very reward for thy secret piety which the vainglorious person designes to himself but cannot so readily obtein as by this contrary way thou shalt make payment to thee in the sight of Men and Angels 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray note c standing in the note d synagogues and in the corners of the streets that they may be seen of men Verily I say unto They have their reward Paraphrase 5. Like them which pray with the same designe that stage-players act on the stage to gain applause by so doing For all their joy in praying is to doe it in places of greatest resort where they may be most visible as they that stand in the meeting of two streets choose that as the place of best advantage to be seen by those which passe in either street 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Paraphrase 6. Retire from thy worldly company as Jacob Gen. 32. 24. when he wrestled with the Angel and with thy doores shut to thee pray there to thy heavenly father which is himself invisible and seeth thee how secret soever thou art and consequently that which is done by thee in secret and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels 7. But when ye pray use not note e vain repititions as the heathen doe for they think that they shall be heard for their much speaking Paraphrase 7. Doe not lengthen your prayers with idle tautologies after the manner of the heathen which think they shall have their prayers granted through the multiplicity of words used by them in their devotions 8. Be not ye therefore like unto them For your father knoweth what things you have need of before ye aske him Paraphrase 8. Hath no need of your expressions to tell him your wants and therefore is not likely to be wrought on by the length and multiplicity of them 9. After this manner therefore pray ye Our father which art in heaven hallowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heaven Paraphrase 9 10. I shall therefore set you a pattern after which to form your prayers Our father which remainest in thy throne in heaven and there art praised by the Angels and Saints which reignest there and art perfectly obeyed grant that thy name may be hallowed thy throne may be set up and acknowledged thy holy will and commands obeyed here below on earth also by us thy sons and servants sincerely and readily and in some proportion to what is there in heaven 11. Give us this day our f daily bread Paraphrase 11. The necessaries of our lives from day to day or that which is proportion'd to every mans being or sustenance 12. And forgive us our debts as we forgive our debtors Paraphrase 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us as we doe most freely forgive all the injuries which have by others been done to us 13. And lead us not note g into temptation but deliver us from evil for thine is the kingdome the power and the glory for ever Amen Paraphrase 13. Permit us not to be brought into any temptation or snare suffer us not to be intangled in any dangers or difficulties which may not be easily supported by us 14. For if ye forgive men their trespasses your heavenly father will also forgive you Paraphrase 14. For it hath been well observed by the wise men among the Jewes that our pardoning of those who have injur'd us is rewarded by God with hearing of our prayers for his forgivenesse See Ecclus 28. 2 3 4 5. Mat. 5. 7. 15. But if ye forgive not men their trespasses neither will your father forgive your trespasses 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they note h disfigure their faces that they may appear unto men to fast Verily I say unto you they have their reward Paraphrase 16. They put on sad and mournful looks appear in foul sordid garments and unwash'd faces which makes them look lamentably or perhaps they cover or veil their faces that they may discover or reveal their fasting 17. But thou when thou fastest note i anoint thy head and wash thy face Paraphrase 17. Behave thy self as upon an ordinary day for the Jews anointed and washed themselves daily save only in time of mourning 18. That thou appear not unto men to fast but unto thy father which is in secret and thy father which seeth in secret shall reward thee openly Paraphrase 18. Who seeth thee when no man else doth 19. Lay not up for your selves treasures upon earth where moth and note k rust doth corrupt and where theeves break thorow and steal Paraphrase 19. 'T is a great vanity
the iota or title mentioned before c. he shall be least in the kingdome of God that is indeed shall not be admitted at all which by this figure is thus express'd in relation to what went before He shall be the least as he breaks the least without which that would not have been the style in all likelyhood Thus Isai 65. 11. Yee are they that furnish the drink offering to that number Therefore will I number you to the sword c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him which was literally true of Mary c. Christs reply is in another not a literall sense Whosoever doth the will of my father the same is my brother and sister and mother So 1 Cor. 8. 2. speaking of the knowing of God in the vulgar ordinary sense of knowing he adds v. 3. but if any man love God he is known of God in another notion of knowledge for approbation and in the same kind again Gal. 4. 9. Now after ye have known God or rather are known of God and Rom. 14. 13. Let us no longer judge one another that is censure separate from communion but rather judge this quite in another sense as Judging signifies thinking fit and resolving and Rev. 22. 18 19. ãâã ãâã ãâã ãâã ãâã If any man shall adde to these things ãâã ãâã ãâã ãâã ãâã God shall adde to him the plagues c. and so ãâã ãâã ãâã ãâã ãâã If any man shall take away God shall take away his part out of the book of life Agreeable to these is this phrase here on mention of the dead father preceding Let the dead bury the dead but follow thou me that is not let the dead but let others do that office interre the dead but thou that art a consecrated person must do that to which thou art consecrated which in all probability if it were not a proverbiall speech known among them was yet the imitation of some other proverb as Like to like the living to the living the dead to the dead c. which are not always to be required to the literall sound of the words wherein they are express'd V. 28. Tombs 'T was usuall for the Devils to abide in tombs to confirm in men that vain perswasion of the souls of men after Death being turn'd into Devils see Hieron Magius miscellan l. 4. c. 12. and for divers other ends for which the solitude of such places was advantagious to them none using to come thither but to bury their dead V. 30. Swine That there were Swine among the Gadarens contrary to the Jewish customes will not bee strange when 't is remembred that Gadara is by Josephus numbred among the ãâã ãâã ãâã ãâã ãâã Grecian Cities which Pompey took away from the Jews see Is. Causab ad Baron p. 219. and that the greatest part of the inhabitants were Syrians not Jews by the affirmation of the same Josephus l. 2. de Bello Judai c. 33. See Constant l' Empereur de legibus p. 181. CHAP. IX 1. AND he entred into a ship and passed over and came into his own city Paraphrase 1. Capernaum where he now dwelt v. 7. and Mar. 1. 21 45. and c. 2. 1. and to which he removed from Nazareth Mat. 4. 13. 2. And behold they brought to him a man sick of the palsie lying upon a bed and Jesus seeing their faith said unto the sick of the palsie Son be of good cheer thy sins be forgiven thee Paraphrase 2. By this extraordinary course of bringing the sick man discerning the great vigor of their faith 3. And behold certain of the Scribes said note a within themselves This man blasphemeth Paraphrase 3. Either in their hearts or in private discourse one with another not heard by him or his disciples 4. And Jesus knowing their thoughts said Wherefore think ye evil in your hearts Paraphrase 4. And Jesus by his divine power as searcher of hearts discerning whither their thoughts or words whispered among themselves and not spoken audibly said unto them Why doe you passe such malicious causelesse censures 5. For whether is easier to say Thy sins be forgiven thee or to say Arise and walk Paraphrase 5. Be cured of thy palsie and walk about 6. But that ye may know that the son of man hath power on earth to forgive sins Then saith he to the sick of the palsie Arise take up thy bed and go unto thy house Paraphrase 6. That Christ in this state of exinanition hath authority to forgive sins here to men that lie under punishment of them and consequently to deliver from their bond those that were deliver'd up to Satan and so tormented by him This power given to Christ on earth in the commission received from his Father v. 8. to be from this time continued on the earth and accordingly committed by Christ at his departure to the Apostles Joh. 20. and in them to their successors that what they forgive on earth should be forgiven in heaven and the bonds loosed 7. And he arose and departed to his house 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Paraphrase 8. were amazed to see it and acknowledged it an incomprehensible mercy of God to send a Prophet to them with such a commission power of pardoning sin and that testified by doing an absolute miracle v. 6. 9. And as Jesus passed forth from thence he saw a man named Matthew sitting at the note b receit of custome and he saith unto him Follow me And he arose and followed him Paraphrase 9. a tole-gather or Publican by trade busie about his work and upon Christs first word of command or call he left his trade and attended him as his constant disciple 10. And it came to passe as Jesus sate at meat in the house behold many note c publicans and sinners came and sat down with him and his Disciples Paraphrase 10. And this new disciple of his made him a feast Mar. 2. 14. and that a great one Lu. 5. 27. though Matthew being the Writer of this Gospel affirm it not of himself And as Jesus was at that feast in Matthews house many other Publicans such as Matthew had been who were looked upon by the Jewes as the vilest sort of men that no Jew was to eat or drink or converse with familiarly 11. And when the Pharisees saw it they said to his disciples Why eateth your master with publicans and sinners Paraphrase 11. Why doe your master and you Lu. 5. 30. a thing which is so unlawfull ear 12. But when Jesus heard that he said unto them They that be whole need not a Physitian but they that be sick Paraphrase 12. He raised his voice and directed it to the Pharisces that stood thus cavilling by and said 13. But goe ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the
remission not that they that were here guilty should never after repent or upon repentance be accepted This is not said here or in any other place but rather the contrary is every where affirmed in the Scripture which offereth Repentance to all and that so really that by the grace of Christ and the Holy Ghost assisting his word they may receive it and promiseth pardon to all be they never so great sinners so they doe amend their lives sincerely and lay hold on Gods mercy in Christ and this is particularly apply'd to those Pharisees by force of Christs prayer for his crucifiers which was certainly heard Father forgive them that is deny them not the means of forgivenesse the power of Repenting and forgivenesse if they shall repent And accordingly the Apostles after teach that God had exalted Christ to his right hand to give repentance unto Israel Act. 5. 31. that is to all Israel Act. 2. 36 and 38. and particularly those crucifying rulers Act. 3. 17. whose ignorance is there as on the crosse by Christ urged to make their case the more hopefull not that it was not notoriously vincible and criminous but that they had not yet received all those means and methods of the Holy Ghost for their conversion the greatest of all being yet behind the raising up Christ from the dead to be such a sign to move them as Jonas was whereupon v. 38. c. he tells them that that only sign more they should have though they were a malitious and adulterous generation and when that was witness'd by the descent of the Holy Ghost upon the Apostles and the preaching and miracles wrought by that descent then they that come not in to Christ shall never be forgiven nor be capable of any farther means of working Repentance in them this being indeed the last that should ever be allow'd them Ib In this world c. This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices whether their daily sacrifices or that on the great day of Expiation and so are irremissible ãâã ãâã ãâã ãâã ãâã in this age might yet be remitted and pardon'd ãâã ãâã ãâã ãâã ãâã in that to come which sometimes signifies among them the age of the Messias sometimes the state after death see note on Lu. 1. 0. But of this sin unrepented of saith Christ there is no place for any such hope That opinion of yours that every Jew hath his part in the age to come as that notes the age of the Messias there being now no farther Messias to be look'd for by you shall stand you in no stead if you stand out impenitently against all this light and manifestation of divine power now evidently testifying that I am the Messias And for the state after death when that comes and your sentence is once past there will be small hope of relief or release for you V. 36. Idle word The word ãâã ãâã ãâã ãâã ãâã may bear proportion in sense to the Hebrew ãâã ãâã ãâã ãâã ãâã which signifies vain indeed but frequently false because that which is false wants the solidity and substance of Truth So ãâã ãâã ãâã ãâã ãâã vanity and lyes Prov. 30. 8. Or as the Greek ãâã ãâã ãâã ãâã ãâã is derived quasi ãâã ãâã ãâã ãâã ãâã when the words are without deeds agreeing to them Thus ãâã ãâã ãâã ãâã ãâã vain speech Eph. 5. 6. is not unprofitable but false speaking such as with which they are advised that they be not deceived But 't is farther observable from the Scripture style mention'd Note e. which uses to signifie more then the words literally import that the word ãâã ãâã ãâã ãâã ãâã unfruitful Eph. 5. 11. and ãâã ãâã ãâã ãâã ãâã vain doe signifie not only the negation of but contrariety to all profit that is the greatest wickednesse and so may ãâã ãâã ãâã ãâã ãâã here The advice of Pythagoras ãâã ãâã ãâã ãâã ãâã Let it be more desirable to thee or choose rather to cast a stone at an adventure then an idle speech where it is evident that ãâã ãâã ãâã ãâã ãâã is at least a rash speech and such as from which a man himself or others may as probably receive some considerable hurt as from a stone rashly cast we have reason to expect And accordingly in this place R. Stevens mentions another reading ãâã ãâã ãâã ãâã ãâã in stead of ãâã ãâã ãâã ãâã ãâã every wicked word Thus will the ãâã ãâã ãâã ãâã ãâã be the same with ãâã ãâã ãâã ãâã ãâã evil things v. 35. and thus it may referre to the notion of ãâã ãâã ãâã ãâã ãâã used for reproach and contumely c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime not every word which tends not to some special end of Christian edification appears by the next verse where they are affirm'd to be such as for which under Christ men are sure to be condemn'd and not by evil works or actions only V. 44. Three dayes c. That Christ was not in the earth three nights it is clear and therefore the way of interpreting this place must be taken from a figure which expresses one whole thing by two parts of it Thus the heaven and the earth in S. Peter 2 Pet. 3 7. see Note e. signifie the world And the natural day consisting of night and day and beginning among the Hebrews at Evening is here meant by this phrase night and day and so Christ is said to be three dayes and three nights in the earth though the first natural day he was not in the grave any part of the night but the latter part of the Friday all Saturday and so much of Sunday as untill the Sun approached their Horizon The reckoning of Daies by the Jewes was by the ãâã ãâã ãâã ãâã ãâã evening and morning which made up the naturall day so among the Athenians also see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision which was precisely observed the eighth day if the child were born in one day though but half an hour before the end of it that is before the beginning or evening of the next that half hour was counted for one of the eight daies because say they legall daies are not accounted from time to time or from houre to houre so is it here that part of Friday wherein he was buried was the first day of this number Thus when Lu. 9. 28. 't is sayd about eight daies after Mat. 17. 1. and Mar. 9. 2. 't is after six daies that is after six daies complete the first and the last being not complete and so though numbred by one yet omitted by two Evangelists and accordingly the space of these very three daies of Christs lying in the grave untill his resurrection are
sowre dow that diffuseth it self to the whole lump of bread with which 't is mix'd as their disposition doth to all their sect 7. And they reasoned among themselves saying It is because we have taken no bread Paraphrase 7. And they understood not his meaning but from the mention of leaven grosly conceited that the occasion of his speech was because they had forgotten to bring bread along with them 8. Which when Jesus perceived he said unto them O ye of little faith why reason ye among your selves because ye have brought no bread Paraphrase 8. What a piece of infidelity is this thus to apply my speech to the want of bread 9. Doe ye not yet understand neither remember the five loaves of the five thousand and how many baskets ye took up Paraphrase 9. Will you never lay to heart or consider Have you so soon forgot how easily I am able to releive your want of bread Ye have had two competent evidences of this very lately afforded you five thousand men fed with five loaves and yet twelve baskets of fragments to spare after they were satisfied 10. Neither the seven loaves of the four thousand and ãâã many note b baskets ye took up Paraphrase 10. And so four thousand fed with seven loaves and seven baskets of fragments remaining 11. How is it that you doe not understand that I spake it not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadducees Paraphrase 11. How then could ye be guilty of so grosse an infidelity as to think me still unable to provide necessaries for my self and you and consequently to speak of bread when I bid you 12. Then understood they how that he bad them not beware of the leaveâ of bread but of the doctrine of the Pharisees and of the Sadducees Paraphrase 12. Then they understood their mistake how that he had not spoken of bread or leaven literally but that he foretold them what kind of people all the Pharisees and Sadducees were and all that were leavened or taught or received infusions from them viz. that all the whole tribe of them were a sort of hypocrites Luke 12. 1. who pretended much piety and love of the truth and so enquired after signes from heaven v. 1. but were indeed most perversly and maliciously bent against Christ and his doctrine and would prove the most virulent persecutors both of him and them c. 10. 17. 13. When Jesus came into the coasts of note c Cesarea Philippi he asked his disciples saying Whom do men say that I note d the son of man am Paraphrase 13. And being on his way Mar. 8. 27. to Cesarea Philippi he asked his Disciples What opinion have the multitude Lu. 9. 18. of me doe they take me for an ordinary man or a Prophet or what else 14. And they said Some say that thou art John the Baptist some Elias and others Jeremias or one of the prophets Paraphrase 14. Some old Prophet of the old Testament either risen from the dead as 't is clear they expected Elias should come again or else that the soul of one of them was by way of transmigration which the Pharisees had borrowed from the Pythagoreans come into his body See note on Joh. 9. a. 15. He saith unto them But whom say ye that I am 16. And Simon Peter answered and said Thou art the Christ the son of the living God Paraphrase 16. To this question Simon Peter particularly rendred an answer Thou art the Messias even the 17. And Jesus answered and said unto him Blessed art thou Simon Bar-Jonah for note e flesh and blood hath not revealed it unto thee but my father which is in heaven Paraphrase 17. This faith of thine is not built upon humane testimony but upon the miracles and doctrines which thou hast heard and seen which are the testimonies of God himself whereby he hath testified of me to thee and such as thou art Mat. 11. 25. See note on c. 15. d. 18. And I say also unto thee that thou art Peter and upon this note f rock I will build my church and the gates of note g hell shall not prevail against it Paraphrase 18. And seeing thou hast so freely confest me before men I will also confesse thee Thou art c. that is The name by which thou art stiled and known by me is that which signifies a stone or rock and such shalt thou be in the building of the Church which accordingly shall be so built on thee founded in thee that the power of death or the grave shall not get victory over it the Christian Church now to be planted shall never be destroyed 19. And I will give unto thee the note h keyes of the kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Paraphrase 19. And I will give thee as afterwards to all the twelve c. 18. 18. and more distinctly Joh. 20. 23. the keyes of the gate of this court or kingdome the Church of which every one of you is to be the steward as the keyes of the court were given to Eliakim Isa 22. 22. in token of his being steward of the house to admit and exclude whom he pleased that is both power and ensigne of power Apoc. 3. 7. to exercise censures and by them to exclude men in case of their impenitence either by laying some restraints on them in the Church or to turn them out of the gates of this city and upon repentance to receive them into the Church again And what you doe here as you ought to doe shall be valid in heaven 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 21. From that time forth began Jesus to shew unto his disciples how that he must goe unto Hierusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day Paraphrase 20 21. The disciples knowing that he was the Messias and having told him so v. 16. he commands that this be not publickly disclosed till after his resurrection at which time in his wisdome he thought it most seasonable telling them that it was necessary that Christ should be put to death by the instance of the Jewish Sanhedrim See note on chap. 8. b. 22. Then Peter took him and began to rebuke him saying note i Be it farre from thee Lord this shall not be unto thee Paraphrase 22. God forbid or avert this from thee or as the Syriack reads be propitious to thy self Lord. 23. But he turned and said to Peter Get thee behind me note k Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Paraphrase 23. a snare or stumbling block moving me to that which were a sin if I should yeild to it
thus it is with God he is very unwilling that any the meanest person upon earth should be lost that might with any care or methods of ours be recovered to piety 15. Moreover If thy brother shall trespasse against thee goe and tell him his fault between thee and him alone if he shall hear thee âhou hast gained thy brother Paraphrase 15. To this purpose these directions I shall now give which I require to be used in the Church for ever If any fellow Christian of thine doe thee any injury and by so doing offend against God thy charity to him as it must be sure to put off all thoughts of revenge against him to forgive him freely v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault and by the same reason this is to be extended to all other wilfull crimes of which thou seest him guilty those being as fit to exercise this part of thy charity towards his soul as any injury done to thee immediately and let this be the method first go and admonish him of it privately so that it have nothing of shame or reproach joyned with it and if he mend upon such admonition there 's an end thou hast reason to rejoyce as at the finding the stray sheep that thou hast been so happy an instrument of his repentance 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established Paraphrase 16. But if this first method of thy charity succeed not another essay must be made take with thee one or two other men either that the crime which thou layest to his charge be so confirm'd to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it as that which cannot be contradicted or denyed is said to be established Heb. 6. 16. or that the authority of these added to that of thy private admonition may be of more force with him induce him to condemn himself at least be more likely to doe so be more weighty in the presence of two or three 17. And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a Publican Paraphrase 17. But if he be still refractary either through non-conviction of the fact or non-contrition for it if this second admonition work not on him then make it a matter of publick cognizance tell it to the rulers of the assemblies saith S. Chrysostome see Power of Keys c. 2. § 12. or tell it in the presence of all the people that before them the Governour may rebuke him as Timothy is appointed to doe 1 Tim. 5. 20. But if this last method succeed not neither if he be still refractary thou art then to look on him as a desperate deplored sinner see Power of Keys c. 2. § 9. fit for the censures of the Church to overtake him 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Paraphrase 18. Which ye therefore to whom now I speak the designed rulers of the Church and your successors the Bishops are in this case to proceed to to use the Keys given to you as Stewards of the house c. 16. 19. for the ejecting of such And I assure you whomsoever see note on c. 11. k. ye shall thus cast out of the Church on earth shall without repentance and submission to your censures and reformation upon them and sincere desire to reconcile and approve themselves to you be by me excluded from steaven These censures of yours inflicted by this commission from me shall be back'd by me And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again he shall by me be pardoned also 19. Again I say unto you that if two of you shall agree on earth as touching any thing note b that they shall ask it shall be done for them of my father which is in heaven Paraphrase 19. As for the second of the three admonitions spoken of v. 16. see note on c. 7. b. this I assure you that as the assize of three men among the Jews had some power so shall any two or three Christians joyning in such a reprehension be considerable in this matter having the priviledge of Gods presence as in their prayers thus united so in their united admonitions to give them authority assistance and blessing 20. For where two or three are gathered together in my name there am I in the midst of them Paraphrase 20. For where two or three are met or assembled for this piece of discipline as for any holy action besides there am I present with them in a special manner and will not suffer the actions which thus they undertake by my appointment to be set at nought by any 21. Then came Peter to him and said Lord how oft shall my brother sin against me and I forgive him till seven times Paraphrase 21. When Christ had gone thus farre by way of returne from the last to the second and before he proceeded from that to the first Peter interposed this question the answer to whcih comes home to the first of the three also Sir seeing I am bound to forbear my brother or fellow Christian that injureth me and not to act any revenge upon him as we were taught by thee Mat. 5. 39. and seeing now upon admonishing him that hath injured me in case he repent either on the first or second or third admonition I am to proceed no farther against him but forgive him and rejoyce that I have done so much good upon him v. 15. yet because he that hath thus trespassed and repented once may possibly trespasse again and repent again see Luke 17. 3 4. I desire to be taught by thee how oft I am to do this to forgive him that though he repent of his injury aske forgivenesse and promise to doe so no more see v. 26. 29. yet oft times relapses again How oft must I be thus indulgent to him and forgive him upon his request must I doe it often or seven times 22. Jesus saith unto him I say not unto thee untill seven times but untill seventy times seven Paraphrase 22. This rule is to hold eternally not only for a great but an unlimited number of trespasses supposing that the trespasser repent and promise amendment for the future Lu. 17. 4. ootherwise thou art not so bound to passe by his trespasse but that thou maist by the means prescribed v. 15. c. endeavour his reformation for in that case that is the greatest charity he is capable of 23. Therefore is the kingdome of heaven like unto a certain King which would take account of his note c servants Paraphrase 23. To
performances 8. But be not ye called Rabbi for one is your master even Christ and all ye are brethren Paraphrase 8. But doe not ye contend thus for superiorities for precedence one above another for you are all fellow servants by being fellow Christians 9. And call no man your note d father upon the earth for one is your father which is in heaven Paraphrase 9. And give not up your faith absolutely to be swayed and ruled by any man as children are to be swayed wholly by theââ parents bare will and as these men Pharisees c. have their admirers and followers in religion whereas indeed God your father in heaven is onely he to whose doctrine and precepts ye owe this absolute faith and obedience 10. Neither be yee called Masters for one is your master even Christ Paraphrase 10. And doe not ye pretend to be leaders or teachers but all fellow disciples that receive the faith from me and so communicate it to others 11. But he that is greatest among you shall be your servant Paraphrase 11. As for any precedency or superiority which shall hereafter be instituted in the Church ye are not to look upon that but as an office of burthen and duty of watching and waiting on them over whom ye are placed 12. And whosoever shall exalt himself shall be abased and he that shall humble himselfe shall be exalted Paraphrase 12. And indeed for this this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church ought never to be admitted to it but he that shall thinke himself unworthy of it is fittest to be advanced to it 13. But wo unto you Scribes and Pharisees hypocrites for yee shut up the kingdome of heaven against men for yee neither go in your selves neither suffer yee them that are entring to go in Paraphrase 13. yee keep the multitude from embracing the Gospell or doctrine of Christ to which they are generally enclin'd yee suppresse the meaning of the Scriptures which belong to the Messias And not only reject Christ your selves but prohibite others from beleiving on him which were it not for fear of you would willingly imbrace him 14. Woe unto you Scribes and Pharisees hypocrites for yee devour widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Paraphrase 14. For in stead of shewing mercy and charity to them that are left destitute ye on the other side are greedy and rapacious grinde the face of the poor and devour the remainder of their substance whom ye ought in reason to relieve and that ye may doe these acts of uncharitablenesse more securely yee pretend to great piety and for a colour or faire shew that you may be the more trusted and so have opportunities to doe it the better use to make long prayers But for this for your making piety a colour and guise under which to practise the greater sinnes 15. Woe unto you Scribes and Pharisees hypocrites for yee compasse sea and land to make one note e proselyte and when he is made yee make him twofold more the child of hell then your selves Paraphrase 15. to get one Gentile to your religion and when he is so by teaching him the worser part of your doctrine that which fortifies him against the receiving of Christ and by pressing him to that legall strictnesse which is commanded you as Jews but belongs not to him you put him into a far worse and more dangerous estate and make him more vehemently to oppose the Gospell then your selves or your own children naturall Jewes 16. Woe unto you yee blind guides which say whosoever shall note f swear by the Temple it is nothing but whosoever shall sweare by the gold of the Temple he is a debtor Paraphrase 16. Wo unto you which take upon you to be the leaders of the blind Ro. 2. 19. and are blind your selves saying If a man swear by the temple he is not obliged by that oath but he that swears by the Gold of the Temple in any promissory oath he renders himself a debtor in any assertory he is guilty of perjury if it be not true 17. Yee fools and blinde for whether is greater the gold or the Temple that sanctifieth the Gold Paraphrase 17. What a sottish senselesse folly is this which your deep learning hath advanced you to For sure the Gold of the Temple which receives all the sacrednesse it hath above other gold meerly from being the Gold of the Temple cannot be more sacred then the Temple it self nor consequently the oath by the gold obliging when an oath by the Temple it self is not 18. And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty 19. Yee fooles and blinde for whether is greater the gift or the altar that sanctifieth the gift 20. Whoso therefore sweareth by the altar sweareth by it and by all things thereon Paraphrase 20. The swearing by the altar conteins in it that other oath which yee take to be so much more obliging that by all the free-will offerings presented at or on the altar and so cannot possibly be lesse obliging then that alone 21. And whoso shall sweare by the temple sweareth by it and by him that dwelleth therein Paraphrase 21. by God who although he have his throne in heaven yet is pleased to own the temple as his place of residence or dwelling upon earth 22. And whoso shall swear by heaven sweareth by the throne of God and by him that sitteth thereon 23. Wo unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and anise and cummin and have omitted the weightier matters of the law note g judgment mercy and faith these ought yee to have done and not to leave the other undone Paraphrase 23. in matter of paying tithes you are as exact as any the strictest lawyer would require of you descending to the tithing of herbes of which there was doubt and dispute whether they ought to be paid or no but for the great morall duties both of the second and even the first table just dealing and works of mercy towards men and the great duty even of the Law Faith in God you are farr from the practise of these which being the most considerable weighty duties ought most precisely to be walk't in to be made your work and care and the other though not to be left undone yet counted inferiour to those 24. Yee blind guides which streine at a gnat and swallow a camel Paraphrase 24. are very scrupulous in small and very adventurous in the greatest matters 25. Woe unto you Scribes and Pharisees hypocrites for yee make clean the outside of the cup and of the platter but within they are full of extortion and excesse Paraphrase 25. Yee are all for washing of outsides as of your vessells to eat and drink in so also of your hands and whole bodies and in
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the ãâã ãâã ãâã ãâã ãâã until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the ãâã ãâã ãâã ãâã ãâã until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his ãâã ãâã ãâã ãâã ãâã fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate ãâã ãâã ãâã ãâã ãâã thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of ãâã ãâã ãâã ãâã ãâã amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is ãâã ãâã ãâã ãâã ãâã I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time ãâã ãâã ãâã ãâã ãâã I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing ãâã ãâã ãâã ãâã ãâã verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did ãâã ãâã ãâã ãâã ãâã suborne men and again ãâã ãâã ãâã ãâã ãâã v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother ãâã ãâã ãâã ãâã ãâã and he impose on him an imprecation to adjure
parable And how then will ye know all parables Paraphrase 13. But as parables are a way of obscuring doctrine to the careless heedless hearers so have they a special energy in them which worketh most sharply and with greatest quickness on the diligent hearer such as disciples are supposed to be see Mat. 13. 13. and therefore 't is strange you should not understand my meaning in this parable which is an essay of what may be expected of you in others the like hereafter this being the way in which I shall commonly speak unto you 14. The sower soweth the word 15. And these are they by the way side where the word is sown but when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Paraphrase 15. These which are answerable to the ground which is by the way on which men tread are they which when the word is sown hear it and 16. And these are they likewise which are sown in stony ground who when they have heard the word immediately receive it with gladness Paraphrase 16. receive the âeed 17. And have no root in themselves and so endure but for a time afterward when persecution or affliction ariseth for the word's sake immediately they are offended Paraphrase 17. The word in them hath not found any mould or soyl wherein to take root and that is the reason that whatever their resolutions are they 18. And these are they which are sown among thorns such as hear the word 19. And the cares of this world and the deceitfulness of riches and the lusts of other things entring in choak the word and it becometh unfruitfull Paraphrase 19. the various objects of mens carnal apperites being entertained and admitted by them stifle the commands of Christ as weeds do good corn by overgrowing it 20. And these are they which are sown on good ground such as hear the word and receive it and bring forth fruit some thirty fold some sixty and some an hundred 21. And he said unto them Is a candle brought to be put under a bushel or under a bed and not to be set on a candlestick Paraphrase 21. The Gospel of Christ wheresoever 't is received as it ought is diffusive of it self is as a candle lighted and brought into a room on purpose to shine forth to others in communicating the light we have see Mat. 5. 15. and in actions of the light Christian performances 22. For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad Paraphrase 22. For the doctrine which is taught you by me in or out of parables must be both practised and published by you and therefore for no other reason it is revealed to you and that by way of parables which are the obscuring of it that having acquired the understanding of them you may set the more value on them for your own practise and be more industrious to communicate them to others See Mat. 10. 26. 23. If any man have ears to hear let him hear Paraphrase 23. And therefore let there be a weight laid on these and all other my words and be sure you lay them up to do accordingly 24. And he said unto them Take heed what you hear with what measure ye mete it shall be measured to you and unto you that hear shall more be given Paraphrase 24. And he farther said unto them Mark diligently and practise accordingly what you hear As you deal with God so will he deal with you and to those of you that heed and make use of what is said to you more knowledge shall be revealed 25. For he that hath to him shall be given and he that hath not from him shall be taken even that he hath Paraphrase 25. For he that makes use of that grace and knowledge which he hath see note on Mat. 13. b. he shall improve extremely the very using his talent well the exercising of Christian virtues and the teaching them to others is a sure way of improving it and besides Gods blessing and grace to him is a great though insensible addition also and on the contrary that which is not used decreases and moulders away and 't is just with God to withdraw it 26. And he said So is the kingdom of God as if a man should cast seed into the ground Paraphrase 26. To which purpose he used another parable The state of Christianity is as if a man should till and sowe his ground 27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how Paraphrase 27. And having done so never do more toward the growing of the corn but go to bed at night and rise in the morning and yet without any contribution of his it comes up and grows insensibly he knows not how 28. For the earth bringeth forth fruit of her self first the blade then the ear after that the full corn in the ear Paraphrase 28. For the earth it self by its own strength and the continuel warmth and influences of heaven and the dews and showres that God is pleased to afford it without any farther labour or daily assistance of the husbandman completes the whole work sends out a spear of grass as it were first then a blade c. 29. But when the fruit is note b brought forth immediately he putteth in the sickle because the harvest is come Paraphrase 29. And when it is perfectly ripe he reaps it in the time of harvest so when Christ hath made known our duty to us he expects without more ado that we should set to the performance of it make good resolutions bring forth good fruit and when we have finished our course he then takes us to himself and rewards us and whensoever Christs word and grace meets with an honest heart thus it is upon his first being revealed to him 30. And he said Whereunto shall I liken the kingdom of God or with what comparison shall we compare it Paraphrase 30. The same also is the meaning of that other parable 31. It is like a grain of mustard seed which when it is sown in the earth is less then all the seeds that be in the earth Paraphrase 31. The state of Christianity is like to the sowing of mustard-seed There the word and grace of Christ is sown in the heart as a little grain of mustard-seed in a garden It is small and unconsiderable at the sowing as the mustard-seed is the least of all seeds 32. But when it is sowed it groweth up and becometh greater then all herbs and shooteth out great branches so that the fowls of the air may lodge under the shadow of it Paraphrase 32. But being sow'd as the mustard-seed comes up and within a while grows into a tree Lu. 13. 19. and hath branches big enough for birds to build nests in and roost Lu. 13. 19. or
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. ãâã ãâã ãâã ãâã ãâã look toward the East i. e. saith Olympiodorus ãâã ãâã ãâã ãâã ãâã to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David ãâã ãâã ãâã ãâã ãâã in the Septuagint the righteous East Severus renders it ãâã ãâã ãâã ãâã ãâã Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo ãâã ãâã ãâã ãâã ãâã the Father of all things sent him forth in the word from whence the original ãâã ãâã ãâã ãâã ãâã comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
and the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase ãâã ãâã ãâã ãâã ãâã hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes ãâã ãâã ãâã ãâã ãâã a great Sabbath and ãâã ãâã ãâã ãâã ãâã a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies ãâã ãâã ãâã ãâã ãâã wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called ãâã ãâã ãâã ãâã ãâã the great day Is 1. 13. And ãâã ãâã ãâã ãâã ãâã the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also ãâã ãâã ãâã ãâã ãâã a prime or first Sabbath as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd ãâã ãâã ãâã ãâã ãâã the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them ãâã ãâã ãâã ãâã ãâã the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them ãâã ãâã ãâã ãâã ãâã the third prime Sabbath that is the great âay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then ãâã ãâã ãâã ãâã ãâã a Sabbath most adored or reverenced By all this appears that by this phrase ãâã ãâã ãâã ãâã ãâã is meant on the day of Pentecost falling on a Sabbath at that time That ãâã ãâã ãâã ãâã ãâã should be all one as if it had been ãâã ãâã ãâã ãâã ãâã appears to be according to Analogy by the like use of ãâã ãâã ãâã ãâã ãâã used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called ãâã ãâã ãâã ãâã ãâã in two words the second tithing V. 12. Praier ãâã ãâã ãâã ãâã ãâã signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. ãâã ãâã ãâã ãâã ãâã the Syriack read ubi conspiciebatur ãâã ãâã ãâã ãâã ãâã where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and ãâã ãâã ãâã ãâã ãâã an house of prayer or ãâã ãâã ãâã ãâã ãâã an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here ãâã ãâã ãâã ãâã ãâã Oratories or praying houses of God Of these ãâã ãâã ãâã ãâã ãâã we find frequent mention in Josephus in his own life the people convened in a ãâã ãâã ãâã ãâã ãâã as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a ãâã ãâã ãâã ãâã ãâã and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title ãâã ãâã ãâã ãâã ãâã Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by ãâã ãâã ãâã ãâã ãâã exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so ãâã ãâã ãâã ãâã
diligence and if thou art not thus ready to set out with me if thou either pretendest or really hast such kindnesse to thy former course and what thou hast left at home as to take thee off one day from my service thou art not worthy of the dignity and advantages of a Christian life art no competent judge of them nor consequently fit for a disciple of mine Annotations on Chap. IX V. 8. Appeared The word ãâã ãâã ãâã ãâã ãâã appeared seems here to be taken for ãâã ãâã ãâã ãâã ãâã was come So 't is evidently in 2 Mac. 7. 22. ãâã ãâã ãâã ãâã ãâã I know not how ye came into my wombe So the Scholiast of Theocritus ãâã ãâã ãâã ãâã ãâã appearing signifies coming So Plato in the beginning of his Protagoras ãâã ãâã ãâã ãâã ãâã that is whence comest thou Socrates So Chrysostome ãâã ãâã ãâã ãâã ãâã thou canst not come to the city which is above V. 12. Lodge ãâã ãâã ãâã ãâã ãâã properly signifies among Mariners ãâã ãâã ãâã ãâã ãâã to come back and retire from the sea to the haven and from thence 't is applied to travailers that betake themselves to their inne which is therefore called ãâã ãâã ãâã ãâã ãâã because the man and the beast there layed down his lading and so 't is generally to refresh ones self ãâã ãâã ãâã ãâã ãâã saith Phavorinus out of Hesychius V. 31. Decease That Christs ãâã ãâã ãâã ãâã ãâã here signifies his death and going out of this world will be acknowledged 1. by the use of a parallel phrase to this sense Joh. 13. 1. where his death is call'd ãâã ãâã ãâã ãâã ãâã a passing out of this world typified there by the Pasch in the beginning of the verse and that we know was instituted as a commemoration of the Exodus or going out of Aegypt 2ly by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure before express'd by the laying down his tabernacle v. 13. But that it is here also in a more solemn sense of somewhat a greater latitude may appear by this that the ãâã ãâã ãâã ãâã ãâã of Christ is here said to be the subject of the discourse betwixt Elias and Moses and Christ upon mount Tabor And what the matter of that discourse was hath been set down at large from sufficient evidences Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord Malac. 4. 5. before which Elias was first to come Which being there sufficiently manifest and explained to denote the approaching destruction of the obstinate unbelieving Jews may farther be cleared by another place wherein 't is mention'd what the subject of this discourse was that of S. Peter that was present at this vision 2 Pet. 1. 16. where he affirmes that at his being on the mount Tabor with Christ he had a revelation concerning that which was the matter of that whole Epistle of his the power and coming of Jesus Christ which what it signifies in divers places of the New Testament viz. a middle second coming of Christ upon the Jews hath been shewn at large Note on Mat. 24. b. And so again 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings and a partaker of the glory which should be revealed that latter seems to referre to his presence at the transfiguration where this glory that was to follow Christs sufferings was represented to him and two other disciples To which purpose 't is also observable in what sense we find the word ãâã ãâã ãâã ãâã ãâã used Heb. 11. 22. and in the title of the second book of Moses to denote the departure of the Israelites out of Aegypt to Canaan And accordingly in S. Judes Epistle which is but the Epitome of and parallel to that 2d of S. Peter where S. Peter saith 2 Pet. 1. 15 16. I will endeavour to put you in mind of these things that is of this power and coming of our Lord which he had made known to them he hath these words v. 5. I would put you in mind that the Lord having delivered the people of Israel out of the land of Aegypt destroyed those that did not believe Which referring to that ãâã ãâã ãâã ãâã ãâã Moses's bringing the Israelites out of Aegypt supposes that to be an image or resemblance of that coming of Christ that is of what Christ should now do within a while viz. that being gone out of the world and by that means of his death having brought his people out of their captivity he should not onely overwhelm his enemies the Jews like Pharaoh and the Aegyptians but withal destroy the wicked impure Gnostick Christians like the disobedient Israelites in the wildernesse And that this as it may properly be contain'd under the word ãâã ãâã ãâã ãâã ãâã so was the thing that Saint Luke meant here by it may probably appear 1. by the agreeablenesse of it and by the Evangelists referring it it came to passe saith he after these words about 8 dayes that Jesus took Peter and John c. v. 28. to the discourse immediately precedent for the expressing of which as by an Embleme the transfiguration seems to have been designed which is all to that purpose of preserving the believers that take up Christs crosse and destroying all such who as the Gnosticks afterward and those that were corrupted by them should be most careful to preserve their lives 2ly by the mention of Jerusalem where all this was to be fulfill'd first Christ to die there then all these glorious works of God to be shewn upon that people in destroying the unbelievers and the ãâã ãâã ãâã ãâã ãâã the disobedient provokers Heb. 3. 12 16 18. among them and preserving the sincere pure persevering faithful Christians in the midst of that destruction These arguments do not pretend to demonstrate but have been added ex abundanti to that one ground laid Mat. 17. Note a. onely as probabilities concurring with that which is there evidenced To this may be added an observation of S. Chrysostomes ãâã ãâã ãâã ãâã ãâã Our Lord Jesus Christ calls his coming in the fleshby this title of ãâã ãâã ãâã ãâã ãâã or going out citing Mat. 13. 3. of the Sower going out and Iohn 16. 28. of his having come out from the father and the same again o ãâã ãâã ãâã ãâã ãâã Christ fitly calls his coming ãâã ãâã ãâã ãâã ãâã Which observation if it have any force in it then may this other middle coming of Christ to the destruction of the Jews so often styled ãâã ãâã ãâã ãâã ãâã the coming of the Lord and of Christ be as fitly here express'd by ãâã ãâã ãâã ãâã ãâã not the going away or departure from this earth but his coming in power and vengeance from heaven a consequent of his Ascension thither On this place of S. Chrysostome the learned Andrew Downes observes that the Hebrews expresse ãâã ãâã ãâã
and were baptized Paraphrase 23. a place chosen by him as commodious to that purpose by reason of the pooles of water and thither the people came and were baptized of him there 24. For John was not yet cast into prison 25. Then there arose a question between some of John's disciples and the Jewes about purifying Paraphrase 25. his receiving of proselytes and using the ceremony of baptisme on which occasion mention was made of Christ's using the same ceremony 26. And they came unto John and said unto him Rabbi He that was with thee beyond Jordan to whom thou barest witnesse behold the same baptizeth and all men come unto him Paraphrase 26. Hereupon they come and tell John that Christ describing him to him receiveth proselytes with this ceremony and there is a great recourse to him 27. John answered and said A man can receive nothing except it be given him from heaven Paraphrase 27. I can doe no more then I have commission from God to doe and that commission doth not equall me to him 28. Ye your selves bear me witnesse that I said I am not the Christ but that I am sent before him Paraphrase 28. And therefore you cannot but remember that I alwaies said of my self that I am not the Messias but only his harbinger 29. note b He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoiceth greatly because of the bridegrooms voice This my joy therefore is fulfilled Paraphrase 29. When the bridegroom hath the bride in secret conference to consummate the marriage and the friend of the bridegroom hearkens at the doore to hear whether all succeed well or no if the bridegrom signifie by some form of speech that was usuall to that purpose that all succeeds prosperously then that friend rejoices exceedingly and thus is it with me in my attendance on Christ at this time 30. He must increase but I must decrease Paraphrase 30. And of him I shall farther foretell you that he shall increase daily in splendor and fame and I proportionably decrease 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all Paraphrase 31. And it is all reason that it should be so For he cometh from heaven and so must needs be superiour to all such as I who am an earthly man having my originall from the earth made up or compounded of earth and therefore what I say or doe is but of an earthy but what he of a much higher originall my baptizing is but like the rest of your Jewish baptismes see v. 12. only with water but his with the holy Ghost also 32. And what he hath seen and heard that he testifieth and no man receiveth his testimony Paraphrase 32. And the thing which he teacheth he knowes to be true having received it from his Father but the multitude of men in the world receive not his testimony believe not that he is sent from God 33. He that hath received his testimony hath set to his seale that God is true Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto and acknowledge the veracity of God himself it being as impossible that one so sent from God as Christ should lie as that God should lie himself 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God to goe on such or such an errand on which God sent them and 't is therefore Thus saith the Lord to all their prophecies But on Christ the Spirit descended once for all and commanded belief of all that he should say 35. The Father loveth the Son and hath given all things into his hand Paraphrase 35. Christ is the welbeloved of his Father and by him God hath revealed to us all things fit to reveal see Mat. 3. 17. And therefore 36. He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally and on the contrary he that stands out contumaciously against his doctrine continues immutably and inevitably under the wrath of God due to him both for his former sins and this addition of his standing out against this powerfull method of Gods for the recalling him Annotations on Chap. III. V. 5. Born of water The nature of Proselytes among the Jewes and the difference of them hath been spoken of Note on Mat. 23. d. and also the manner of initiating them by washing or Baptisme Note on Mat. 3. a. as also their putting off all their former relations of kindred and consanguinity and so being as it were new-born Note on Mat. 19. 28. d. From hence it is that at the receiving of Christian religion which is the nobler Proselytisme and hath in the ceremony of initiation not only the washing in water but also the baptisme of the Spirit too that is the communication of that Spirit of Christ in some measure that descended on the Apostles Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost And when Nicodemus a learned Jew and a Master among them seems to be ignorant and wonders how this can be and asks this grosse question to that first part of it how one that is of age can be born again Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme which no knowing Jew can be ignorant of to wit that he is to be wash'd and circumcised and being so is by the Jewes counted as one recens natus new born brought forth by another mother so that he who was kin to him before is now no longer kin to him This ãâã ãâã ãâã ãâã ãâã washing of regeneration Tit. 3. 5. is in effect a being new born and he that so follows Christ in this regeneration or new birth Mat. 19. 28. if that be the right punctation he leaves brothers and sisters father and mother wife and children v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11 12. intimating that speech of Christ which Nicodemus so little understood of being born anew of water to have been a thing ordinarily seen and known among the Jews ãâã ãâã ãâã ãâã ãâã an ordinary inferior earthly thing in comparison with the ãâã ãâã ãâã ãâã ãâã those higher celestial doctrines so much more contrary to the Jewish customs and laws that should be revealed and to the baptizing with the holy Ghost of which also he here speaks referring still to this custome of Proselytes
priviledges here eternall life of body and soul hereafter 40. And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlasting life and I will raise him up at the last day Paraphrase 40. That being also another part of his commission to me that whosoever believeth in his son should not perish but whatever by so doing befall him here inherit everlasting life in that other world 41. The Jewes then murmured at him because he said I am the bread which came from heaven 42. And they said Is nor this Jesus the son of Joseph whose father and mother we know How is it then that he saith I came down from heaven Paraphrase 41 42. by what he said of himself he pretended to come rom heaven whereas they knew his birth here on earth and his parentage which they conceived to be contrary to his coming down from heaven 43. Jesus therefore answered and said unto them Murmure not among your selves Paraphrase 43. To this muttering of theirs Jesus replied I have said nothing which 't is reasonable for you to murmure at 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Paraphrase 44. T is true there is some pretence for these vulgar prejudices against me which would make it impossible for those that look no farther to become my followers and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me see note d. and without this work first wrought and that probity and humility which qualifies men to receive my doctrine I doe not expect that any man should believe on me and therefore I attribute it to that see v. 65. when any one doth as on the other side to your obduâate hearts that you doe not come unto me And for every one that doth thus come and therein obey my call and follow the duct of my Father on him most certainly will I bestow everlasting life 45. It is written in the prophets And they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me Paraphrase 45. The summe of what I thus say hath been obscurely delivered to you by the prophets of old For they for example âsaiâh c. 54. 13. speaking of these times have foretold that God will dispose and prepare the hearts of many men to be fit or ready to receive Christ see note o. to embrace the Messias And therefore it was that I said that every humble honest heart every disciple of my Father that hath not resisted that guidance and attraction of my Father doth certainly come to me and believe on me 46. Not that any man hath seen the Father save he which is of God he hath seen the Father Paraphrase 46. Where yet that of learning or being taught of God doth not imply his seeing or talking with my Father and being so taught by him For this is proper and peculiar to me who am therefore qualified to reveal his will to all that come unto me 47. Verily verily I say unto you He that believeth in me hath everlasting life 48. I am that bread of life Paraphrase 47 48. He that embraceth my doctrine and is sincerely my disciple to believe and practise what I command him shall undoubtedly live for ever as having fed on that enlivening bread v. 33 receiving me his spirituall food by his faith into his soul 49. Your fathers did eate Mânna in the wildernesse and are dead 50 This is the bread which came down from heaven that a man may eat thereof and not dye 51. I am the living bread which cometh down from heaven if any man eate of this bread he shall âive for ever and the bread that I shall give him is my flesh which I will give for the life of the world Paraphrase 49 50 51. The Manna given in the desert did not make them immortall which did eat of it But the bread which is now sent you down from heaven will give immortality to them that feed on it that is to all that truely believe in Christ that receive his doctrine and digest it into the food and nourishment of their souls And this is offered and prepared for every man not only for you Jewes Manna was bread indeed but first dead not living Secondly it came not down from heaven properly so called v. 32. and Thirdly they which did eat of it afterwards dyed Fourthly their Manna was contradistinct from their quailes that bread from that flesh Fifthly That was given for the preserving the life only of one nation But contrariwise by these so many ways of excellency above that Manna I am first living bread Secondly I came down from heaven properly so called the highest heaven Thirdly whosoever feedeth that is believeth on me embraceth my doctrine and practiseth accordingly shall not dye the soul whose food I am shall become immortall in blisse Fourthly this bread which I speak of is very flesh even my flesh which I will give to be crucified for the life of the world by that death of mine purchasing grace and pardon for sin which are the foundation of immortality Fifthly this world is the whole world all mankind not onely that one nation of the Jewes which received benefit by that 52. The Jewes therefore strove among themselves saying How can this man give us his flesh to eat Paraphrase 52. Hereupon the Jewes disputed about this saying of his how 't is possible that men should feed on his flesh 53. Then Jesus said unto them Verily verily I say unto you Except ye note e eat the flesh of the son of man and drink his blood ye have no life in you Paraphrase 53. you thus feed on this celestiall food that is be sincere disciples of the crucified Saviour that comes not to be a glorious King but to dye for the sins of the world you have no part in this true that is immortall life 54. Who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day 55. For my flesh is meat note f indeed and my blood is drink indeed Paraphrase 55. For I that am thus sent in the flesh to dye for the world am such food as will feed you to everlasting life and so am eminently that which food is said to be yea in a much higher degree Food doth not first give but only continues and preserves life but my flesh shall give life to the world 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Paraphrase 56. He that thus feedeth or believeth on me that resignes himself up to be ruled by me in the same manner as he abides in
and passe through all the trialls of this life constant and persevering they are daily supplied with more grace here and rewarded with higher proportionable degrees of glory One thing onely must here be farther added that there are some that are said to be given to Christ in a more eminent and peculiar degree and manner not onely to be believers but constant close attendants of Christ such were the Twelve who are said to be given him ãâã ãâã ãâã ãâã ãâã out of the world ch 17. 6. For of them it is said that no one is lost but only the son of perdition v. 12. For them he prayes that they may be consecrated to the preaching of the Gospel v. 17. of them he saith that he hath sent them c. v. 18. given them the same Commission that he himself had And his praying for them is distinguished from his praying after for believers v. 20 21. which being there set down as in a Parenthesis he returns to his Disciples again v. 22 and the glory which God had given him he gives them where the giving them the glory which God had given Christ seems a distant thing from their beholding his glory ver 24. the former is the fitting them with gifts to succeed him on earth the latter the beatifick vision in heaven And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others and so they who are given to Christ may sometimes be believers only in other places where the Context enforceâh it disciples peculiarly and accordingly in that 17 th chap. v. 9 and 12. it is only they whom thou hast given me where yet as appeared the disciples only were meant yet this addition of the words ãâã ãâã ãâã ãâã ãâã out of the world may be reasonably thought to denote this by a propriety whereby the world sometimes signifies those that deale in the affaires of the world secular persons Whereas the Twelve forsook the world their trades and callings there and followed Christ and so were peculiarly given to him ãâã ãâã ãâã ãâã ãâã out of the world V. 53. Eat the flesh of the son of man and What is meant here by the flesh and blood of the son of man must briefly be explained and that first by taking notice of a figure or idiome frequent in these Writers whereby the parts set down separately doe signifie the whole which consists of those parts So is the heaven and the earth set to signifie the whole compages of the sublunary world see Note on 2 Pet. 3. e. and many the like And so Christs body and flesh and bones Eph. 5. 30. and here the flesh and blood of the son of man is the son of man or Christ himselfe Secondly by observing the notion of flesh and blood frequently used not only to signifie our mortall condition which this our flesh and blood is subject to whereupon when S. Paul saith that flesh and blood cannot inherit the kingdome of God he addes neither can corruption inherit incorruption see Note on Mat. 16. e. but also this mortal nature as it is subject to much weaknesse and afflictions c. as Isa 31. 3. the Aegyptians are men and not God and their horses flesh and not spirit that is weak helpers unfit to be trusted in v. 1. So when S. Paul saith that through the infirmity of the flesh that is in many afflictions and persecutions he preached unto them And so it notes Christ in his state of humiliation quite contrary to that which the Jewes expected their Messias should come in that Christ which was look'd on now so meanly and was afterwards crucified by them 3 ly by observing the occasion of Christs discourse here as it is ordinary with Christ to accommodate his speeches to the occasions so Mat. 4. 19. when he calls the fishermen he tell them he will make them fishers of men so Joh. 4. 10 14. and v. 31. and here v. 26 27. and many the like which was thus begun They followed him for his loaves v. 26. He reprehendeth that in them and bids them seek and desire that food which endureth to everlasting life v. 27. that is that doctrine of his which is food for their soules and being received and digested and turn'd into encrease of good life in them would bring them to immortality They ask him the way for them to doe this He tells them plainly by believing on him v. 29. They thereupon call for a signe a miracle to be wrought by him or else they will not believe v. 30. And they instance in Moses who brought them Manna from heaven And they would have him doe some such thing that they may believe on him v. 31. Upon this occasion he begins and compares himself with that Manna and shewes how much he surpasses that and so continues that comparison betwixt himself and bread as that is a means to preserve this short life which deserves not to be call'd life but he is the author and donour and publisher of eternall life v. 33. Upon this speech of his the Jewes murmure v. 41. that he should call himself the bread that came down from heaven Christ resumes that speech and speaks it with all confidence I am that bread of life v. 48. that is that spiritual food that will bring men to everlasting life v. 50. and this bread saith he is his flesh which he will give for the life of the world v. 51. that is he will die for this end to bring men to immortall life and that is it which he means by his being the bread of life Upon this as if they understood nothing all this while though he had first spoken to them in plain terms and express'd all by believing on him v. 29 and 35. and only took up this more obscure figurative speech by way of answer to their proposalls they aske in a senslesse perverse manner How can this man give us his flesh to eat v. 52. To which this verse is a confident answer Verily verily I say unto you Except you eat c. still meaning what all this while he had meant in opposition to their Manna that hiâ doctrine for the preaching of which he was sent down from heaven and that grace which should be purchased for them by his death was the most excellent food for their soules which would establish or comfort or sustain their hearts that is maintain spiritual life in them and that which would become eternal v. 54. All which being put together makes up this complete sense of the words that Christ this mortall despised crucified Christ that took our flesh on him came down from heaven here lived and died to reveal his Fathers will unto us and work belief in us is the food of our soules the believing and obeying of whom will as food sustaines corporal life beget and maintain spiritual life in us and bring us to eternity By which
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
daies in Joppa with one Simon a tanner Paraphrase 43. he abode Annotations on Chap. IX V. 5. To kick against the pricks It was a proverbial speech to kick against the goad signifying to be refractary to punishment and discipline when it comes to teach us our duty for then the refractarinesse doth but involve us in more guilt and punishment So in Aeschylus Prometh ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã and in his Alex. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã If thou wilt take my counsel thou shalt never kick against the goad for thou wilt bring more sufferings upon thy self by that means Parallel to this is ' ãâã ãâã ãâã ãâã ãâã striking the Adamant ãâã ãâã ãâã ãâã ãâã treading on the fire in Chrysostome So again ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He that strikes the Adamant is himself stricken and he that kicks the goads is himself goaded stimulos pugnis caedere in Plautus to beat the goades with his fists Truc 4. 2. For this of goades was used not to beasts only but servants which he calls stimuleum supplicium Mil. 2. 6. And the servant thus handled severely is by him call'd Carnificinum cribrum his back was a kind of sieve full of holes V. 7. Hearing a voice What is here said of those that were with Paul that they heard the voice seems directly contrary to what is affirmed ch 22. 9. ãâã ãâã ãâã ãâã ãâã they heard not the voice As for the way of reconciling it by saying that the former belongs to Pauls voice the latter to the voice of him that spake to him there is little ground in the text for that nicety but on the contrary the ãâã ãâã ãâã ãâã ãâã seeing no man which follows in this place belongs surely not to their not seeing of Paul but of him that spake to him The onely way of reconciling the difficulty is by observing the notion of the word ãâã ãâã ãâã ãâã ãâã in Hebrew which signifies ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã a voice and thunder and those promiscuously taken the one for the other So Heb. 12. 26. whose voice shook the earth that is whose thunder and lightnings and voice of a trumpet exceeding loud Exod. 19. 16. and so Lu. 9. 35. the voice of a cloud saying was the thunder with a voice in it a revelation from heaven given in thunder So Mat. 3. 17. a voice from heaven saying that is a thunder from heaven sending forth this voice which therefore was wont to be called ãâã ãâã ãâã ãâã ãâã the daughter of voice or a voice coming out of it or as the voice from heaven Joh. 12. 28. is express'd by the by-standers by ãâã ãâã ãâã ãâã ãâã that it thundred and an Angel spake to him which is explained distinctly by S. John Rev. 4. 5. where ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã both are named and ch 10. 3. ãâã ãâã ãâã ãâã ãâã the seven thunders delivered their voices By this the difficulty will be cleared For here c. 9. ãâã ãâã ãâã ãâã ãâã the voice ought to be rendred according to the notion of ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã thunder which was here joyned with lightning which shone or flash'd about him v. 3. ãâã ãâã ãâã ãâã ãâã As for the ãâã ãâã ãâã ãâã ãâã the voice of him that spake to me c. 22. 9. that was the voice of the Angel speaking out of heaven or out of the cloud Both which put together signifie no more then this that S. Pauls companions at that time saw the light or the lightning and heard the noise of the thunder which is the importance of the place here but heard not the articulate voice that came out of the thunder that is the Saul Saul c. the voice of the Angel speaking to him V. 22. Proving ãâã ãâã ãâã ãâã ãâã saith Hesychius It signifies perswasion doctrine faith and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã it should be ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã all to the same purpose that the word signifies to teach or perswade And so it is used in the Septuagint Exod. 4. 12. ãâã ãâã ãâã ãâã ãâã I will open thy mouth and teach thee and so Jud. 13. 8. and Ps 31. 8. and Isai 40. 13. V. 31. Edified ãâã ãâã ãâã ãâã ãâã signifies properly to build or superstruct upon a foundation and adde all the perfection of the building designed or belonging to it And so being accommodated to spirituall matters it signifies to teach the whole Christian doctrine of strict and pious life of which Christs being the Messias sent from God is the foundation or corner-stone and the receiving and practising all that he commands is that which is naturally and necessarily built upon it and therefore to their being edified here is added in the next words walking in the fear of the Lord. The word is elsewhere very often used in these books especially in S. Pauls Epistles and therefore it will here be fit to premise that which may give light to it in all those places 'T is generally used in this Metaphorical sense with application to the Church of God and the spiritual building thereof partly in respect of knowledge but principally in respect of Christian practice The Church is the house of God ãâã ãâã ãâã ãâã ãâã 1 Pet. 2. 5. a spiritual house and every Christian one of the ãâã ãâã ãâã ãâã ãâã living stones which ãâã ãâã ãâã ãâã ãâã are edified or built and of which this house is made up And the building it self that is edification is the compacting or orderly joyning together of these living stones in belief of the truth and charitable living together from both which proceeds the strength and comelinesse of the structure and the fitnesse for the use and honour of him whose it is that is Christ So that whatsoever tends in any eminent manner either to the converting of Infidels bringing them into the Church to the advancing of Christian knowledge or especially of piety in any one or more particular men or to the planting of unity peace and charity in any particular National or in the Universal Church of God that is said to edifie or build up and which of these senses peculiarly belongs to the word in any place must be judged by the Context and circumstances of the place where it is found and may not be here set down more particularly CHAP. X. 1. THere was a certain man in Caesares called Cornelius a centurion of the band called the Italian band Paraphrase 1. There was in Caesarea a stately city upon the Palestine coast some 70 miles from Jerusalem a guard of souldiers kept by the Romans to awe the conquered Jewes and to defend the Roman President there and part of that was called the Italian band and one Cornelius a
Now while Paul waited for them at Athens his spirit was stirred in him when he saw the city note b wholly given to idolatry 17. Therefore disputed he in the synagogue with the Jewes and with the devout persons and in the market daily with them that met with him Paraphrase 17. And thereupon he did not onely preach in the synagogue of the Jewes to the Jewes and Proselytes but in other places of concourse he took occasion to make known the Christian doctrine to all the heathens that he met with there 18. Then certain Philosophers of the Epicureans and of the Stoicks encountred him and some said What will this note c babler say Other some He seemeth to be a setter forth of strange Gods because he preached unto them note d Jesus and the resurrection Paraphrase 18. And some of the learned men of Athens of the two contrary sects one that denied all providence the other that denied all freedome of will 19. And they took him and brought him unto note e Areopagus saying May we know what this new doctrine whereof thou speakest is Paraphrase 19. to the place of judicature at Athens and examined him what new religion 't was that he taught 20. For thou bringest certain strange things to our cares we would know therefore what these things mean Paraphrase 20. For all that yet we hear is very new and strange we desire to have a full account of all 21. For all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing 22. Then Paul stood in the midst of Mars's hill and said Ye men of Athens I perceive that in all things ye are too note f superstitious Paraphrase 22. Paul being brought before the Judges in Areopagus said Ye Athenians have a greater number of Gods which ye worship then any other cities have 23. For as I passed by and beheld your devotions I found an altar with this inscription note g TO THE UNKNOWN GOD whom therefore ye ignorantly worship him declare I unto you 24 God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands Paraphrase 23 24. This God therefore whom you acknowledge not to know and yet professe to worship is he that I preach the invisible God of heaven and earth ruler because creator of all which cannot be contained in any shrine of man's framing 25. Neither is worshipped with mens hands as though he needed any thing seeing he giveth to all ââfe and breath and all things Paraphrase 25. Nor can any image made by man be a proper instrument to worship or propitiate him he being so farre from wanting any help of ours that he gives to all their very life and all that they have 26. And hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Paraphrase 26. And from one Adam first and then from one Noah hath framed a whole world of men fixing times and places in great order and wisdome of disposal 27. That they should seek the Lord if haply they might feel after him and find him though he be not farre from every one of us Paraphrase 27. And the end of all that is that they might look after him that created them and worship him And though they were left through their sinnes as in the dark in grosse ignorance yet was God so palpably to be discerned that by feeling or groping as blind men in that dark they might if they would but seek find him who is indeed very neer every one of us even as the soule that animates every one 28. For note h in him we live and move and have our being as certain also of your own poets have said For we are also his off-spring Paraphrase 28. For our life motion and subsistence is wholly through him according to that which Aratus an heathen Poet said 29. For as much then as we are the off-spring of God we ought not to think that the Godhead is like to gold or silver or stone graven by art and mans device Paraphrase 29. God therefore being our creatour can in no reason be supposed by us his workmanship to be the work of our hands such as a piece of gold or silver or stone with a signature upon it 30. And the times of this ignorance God winked at but now commandeth all men every where to repent Paraphrase 30. And 't is certainly long enough that men have gone on in such prodigious conceits as this Be it therefore now known unto you that there is place of repentance if you will make hast to accept it For God not looking or fastning his eyes upon the continued idolatry of the heathens for many years which might provoke him to desert them for ever now sends us to you their progeny to call you to repentance enters a new covenant with you as well as others a covenant of free pardon upon reformation 31. Because he hath appointed a day in which he will judge the world with righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Paraphrase 31. Having now determined the way by which the whole world shall be judged viz. by their receiving or not receiving of Christ whom by raising him from the dead he hath held out to all men to believe on and woe to them that shall now refuse him 32. And when they heard of the resurrection of the dead some mocked and others said We will hear thee again of this matter Paraphrase 32. And when he mentioned that of rising from the dead some of those learned men the Epicureans especially which denied all future life fell a scoffing 33. So Paul departed from among them 34. Howbeit certain men clave unto him and believed among the which was Dionysius the Areopagite and a woman named Damaris and others with them Paraphrase 34. And some believed and associated with him particularly Dionysius one of the senators or Judges in Areopagus see note c. and Damaris his wife and some others Annotations on The Acts of the holy Apostles Chap. XVII V. 6. Turned the world upside down What ãâã ãâã ãâã ãâã ãâã signifies will best be discerned by the use of the word Gal. 5. 12. therââe render it troubling and so it appears to signifie by comparing it with v. 10. ãâã ãâã ãâã ãâã ãâã but he that troubleth you shall bear his own judgement as before he said c. 1. 7. ãâã ãâã ãâã ãâã ãâã but that there are some that trouble you So Act. 15. 24. the same is express'd ãâã ãâã ãâã ãâã ãâã some troubled you with words And thus we may resolve by the use of other Authors
So saith Theophylact ãâã ãâã ãâã ãâã ãâã weak that is sinners for weaknesse is sinne as righteousnesse is health And thus 't is clear it signifies in this place the discourse being of those who take the idol-gods to be true Gods and consequently that the eating or partaking of their sacrifices which is a part of the worship of those idols will stand them in stead prove beneficial to them and therefore goe on purpose to those feasts and eat the idol-sacrifice ãâã ãâã ãâã ãâã ãâã as or because or under that very notion or upon that reason that it is so which certainly is an erroneous and so an idolatrous sinfull conscience though it be in one that hath embraced Christianity So v. 9. it is used again for these same men of those erroneous consciences leading them into that heathen sin to whom a Christian's going to or being present at and eating of their idol-feasts though he eat it but as ordinary meat will yet be a means of scandal that is an occasion of confirming them in their sinne Thus again v. 10 11. where they are called brethren which notes that this heathen error was yet ãâã ãâã ãâã ãâã ãâã v. 7. continued among some Christians at Corinth not the Gnosticks for they pretended to know that an idol was nothing and so profess'd not to eat of those feasts as idol-feasts but onely as of ordinary meat who therefore are here warned to take heed that they doe not confirm these others in their sinne but some more rude ignorant heathen Christians that through the customarinesse of their former practice ãâã ãâã ãâã ãâã ãâã the custome of the idol untill now and secondly through their ãâã ãâã ãâã ãâã ãâã c. 3. 1. their infancy or rawnesse in Christianity which made S. Paul look upon them not as spiritual but as carnal men not as Christians but Heathens still and thirdly through the infusions of corrupt false teachers mention'd in the following chapter the wood and the hay and the stubble v. 12 that must be fired out of the Church and fourthly through fear of losing all that they had by the heathen persecutors which seemes to be mention'd c. 10. 13. and which occasion'd many to offer sacrifice in after-times when Christianity had taken deeper root then it had yet at Corinth were still in these dreggs and lees of Heathenisme after their embracing of Christianity which will be no wonder to any that observes in this very Epistle that they thought all kindes of Fornication and even Incest no sinnes c. 5. c. 6. 15. suing one another at heathen tribunals no sinne c. 6. yea and believed not the Resurrection c. 15. And the villanies that were under pretense of Christian liberty practised by the Gnosticks who took themselves to be persons of farre deeper knowledge at the beginning of this Chapter were yet as grosse and as heathenish and abominable as could be imagined setting Christians at liberty from all their former obligations toward Husband Master Prince and engulsing themselves in all the filthinesse in the world 1 Tim. 6. Jude 8. From this explication of ãâã ãâã ãâã ãâã ãâã will appeare also the notion of it Rom. 14. 21. where being placed also with ãâã ãâã ãâã ãâã ãâã stumbling and ãâã ãâã ãâã ãâã ãâã being scandalized it must needs signifie to sinne also V. 12. Wound ãâã ãâã ãâã ãâã ãâã signifying to strike or give any blow and being here applied to the weak or sick that is erroneous sinfull conscience and being parallel to ãâã ãâã ãâã ãâã ãâã scandalize v. 13. must be understood in a notion which will be common to that other Thus he that layes a stumbling-block in any man's way at which he falls or breaks his shins or otherwise hurts himself is said ãâã ãâã ãâã ãâã ãâã to strike or hurt or wound him and so it best agrees with this place noting the confirming that man in sinne betraying him to all his after-commissions whose conscience was before erronenous and his practices sinfull which is as if in stead of curing a sick man which sure stands in need of that charity I should wound and hurt him more CHAP. IX 1. AM I not an Apostle Am I not free Have I not seen Jesus Christ our Lord Are not you my work in the Lord Paraphrase 1. And that you may not think that what I say c. 8. 13. of abstaining from many things that are lawfull is magnificently and speciously rather then with exactnesse of truth spoken by me I shall now mention my practices of this kind in other instances And this the rather because of another part of your letter which mentions the deep knowledge of the teachers you have now among you and intimates how I am despised by them and that particularly for labouring in the works of my calling making of tents and so getting mine own living among you see ver 3. 4. Now hereto I make this reply that without the vanity of comparing with them I may surely say four things of my self 1. that I am an Apostle of Christ called from heaven immediately to that office 2. that I had no obligation to doe what I have done among you see v. 4 and 19. that is to preach on free-cost to you as I have that I discern my Christian liberty so well that I know I might have done otherwise 3. that though I was none of Christ's followers here on earth yet I have been equalled to them by seeing and being spoken to by Christ out of heaven and 4. that I am certainly he that converted you to the faith that planted the Gospel at Corinth and so surely am not unworthy to be considered by you 2. If I be not an Apostle to others yet doubtlesse I am to you for the seale of mine Apostleship are ye in the Lord. Paraphrase 2. For the first of these mine Apostleship Whatever I am to others I am sure I am an Apostle in respect of you Your conversion to the faith is as great a confirmation of my Apostleship as a seale is to an indenture or instrument or particularly to the letters dimissory by which messengers were wont to be sent to the Churches 3. Mine answer to them that doe examine me is this Paraphrase 3. For the second that of my getting my living by my labour the account which I give unto them that backbite me for this as if I knew not the nature of Christian liberty and so out of nicenesse of conscience or scrupulosity durst not receive any reward from them to whom I preach is this 4. Have we not power to eat and drink 5. Have we not power to lead about a sister a wife as well as other Apostles and as the brethren of the Lord and Cephas 6. Or I only and Barnabas have not we power to forbear working Paraphrase 4 5 6. That we know sufficiently that 't is lawfull for us to take along with us in our travailes for the Gospel
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
secret will of his of which there can be no cause or motive rendred but his own free mercy and purposed resolution which till now hath been kept as a mystery no man imagining that God ever intended any such thing but which he had long since proposed to himself and referred in his wise dispensation to be performed and delivered out at this season in these last and worst times when the sinnes of men being advanced to such an height it might rather have been expected that God should proceed to execute vengance on them This I say which was the just time that God had resolved on for this purpose to gather together his dispersions as it were and to unite all in Christ to bring into the pale of the Church a whole world of believers the very Gentiles see note on Col. 1. c. all discrimination being removed by Christ through his death and resurrection 11. In whom also we have note c obtained an inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Paraphrase 11. Through the same Christ I say by whom we Jewes have had the will of God revealed to us now above all that we ever had before the Gospel being first preached unto us Act. 3. 26. and those of us which have believed taken possession of as of a patrimony or portion assigned and set apart to God to serve him in holinesse according to the secret counsel of him who had long since decreed and determined this of his own free mercy to us 12. That we should be to the praise of his glory who first trusted in Christ Paraphrase 12. To this end that we that were first converted to Christianity might publish and preach and make known the Gospel to all others and set it out as illustriously as might be 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation in whom also after that ye believed ye were sealed with that holy Spirit of promise Paraphrase 13. By whom also it is that ye Gentiles though after called yet now also having heard and believed the Gospel by which you are escaped out of your idolatrous sinfull course are in like manner secured and marked out by God for good by receiving that Spirit which is promised to believers and which is the mark of all those whom God receives see note on c. 4. 30. k. 14. Which is the note d earnest of our inheritance untill the note e redemption of the purchased possession unto the praise of his glory Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us grace pardon salvation and all the inheritance that God will instate upon his children and this on purpose to purchase to himself a peculiar people living gracious and godly lives which tends so much to the illustrating of his grace and glory 15. Wherefore I also note f after I heard of your faith in the Lord Jesus and love unto all the saints Paraphrase 15. Considering therefore this mercy of God as to others so particularly to you both knowing my self the good successe of my preaching the faith among you and having received advertisement of your great proficiency in it since the time I was among you and of that insâparable effect and branch of it your great charity to all Christians that want your assistance 16. Cease not to give thanks for you making mention of you in my prayers 17. That the God of our Lord Jesus Christ the father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him Paraphrase 16 17. I cannot choose but as I pray for you continually so give thanks for you to God continually also farther beseeching the same God who is known now to us by a more glorious title then that of the God of Abraham even the God of our Lord Jesus Christ whom he hath own'd on earth and now raised and set at his right hand in heaven and who is the author as of raising Christ gloriously from the dead so of all grace and blisse and glory to all that are obedient to the faith that he will bestow on you all things needfull to a Christian Church the gift of understanding the highest natural and spiritual truths the skill of veiling the highest conceptions speaking parables c. and of understanding and interpreting prophecies and discerning Christ and his doctrine in them See note on 1 Cor. 1. c. 18. The eyes of your understanding being inlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints Paraphrase 18. That by this means of illumination ye may be furnish'd to all spiritual uses discerning throughly what is the benefit of his calling us to Christianity and what the glorious blessed condition of those graces of his which are distributed among Christians here as also of those endlesse joyes which are now instated on all penitent obedient faithfull servants of his as an inheritance to the children infinitely above that Canaan that was bestowed on Abraham's posterity 19. And what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Paraphrase 19 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies sin and death the punishment of sin and raising us sinners first to a new and then to an eternal life which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave and exalting him to the highest degree of glory next to himself in heaven An embleme and essay of the methods which he hath now used toward us by the preaching of the Gospel to raise us from the grave of sin to a new Christian life and from thence to a glorious eternity 21. Farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Paraphrase 21. Farre infinitely farre above all those rulers and potentates that have but fading power by whom he was here put to death ye above the highest degree of Angelical powers that inhabit heaven to all eternity 22. And hath put all things under his feet and gave him to be head over all things to the Church Paraphrase 22. And by so doing gave him victory and superiority over all his enemies and constituted him the Prince of his Church who should till the day of doom have in his hands the sole disposing of that every one that is placed in any power therein moving regularly
God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without ãâã ãâã ãâã ãâã ãâã and makes it doubtfull how this verse should be rendred If it be without ãâã ãâã ãâã ãâã ãâã and then it must first be observed that the preposition ãâã ãâã ãâã ãâã ãâã signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with ãâã ãâã ãâã ãâã ãâã by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible ãâã ãâã ãâã ãâã ãâã may adhere to ãâã ãâã ãâã ãâã ãâã and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article ãâã ãâã ãâã ãâã ãâã after ãâã ãâã ãâã ãâã ãâã as it is 1 Cor. 1. 2. therefore it will be more reasonable to render ãâã ãâã ãâã ãâã ãâã through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the ãâã ãâã ãâã ãâã ãâã be taken in as in that antient MS. it is then as that must necessarily connect ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Church and Christ whether it be rendred and or even so the ãâã ãâã ãâã ãâã ãâã cannot signifie in as in a place because that cannot be applied to ãâã ãâã ãâã ãâã ãâã in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring ãâã ãâã ãâã ãâã ãâã even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According âo that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to
ãâã ãâã ãâã ãâã then among them as of praying so of singing also by that extraordinary gift of the Spirit 1 Cor. 14. 26. see Note on Jude f. V. 30. Members of his It is the manner of the Sacred writers to expresse a complex body by the enumeration of the several parts of it as the heaven and and earth for the world evening and morning for the natural day and many the like see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more then he and so the whole importance of the verse is that we are members of Christ and nothing else see Note on Joh. 6. d. CHAP. VI. 1. CHildren obey your parents in the Lord for this is right Paraphrase 1. And so likewise all children and subjects must be obedient to their parents and Princes now under the Gospel for this is commanded by the Law in the Old Testament which Christ came not to evacuate but to confirm 2. Honour thy father and mother which is the first commandement with promise Paraphrase 2. For so are the words of the fifth Commandement of the Decalogue Honour thy father and mother not onely thy natural but civil Parents and all other placed over thee by God or the lawes under which God hath placed thee And this is the first commandement of the second table and that with a promise annex'd to it 3. That it may be well with thee and thou mayst live long on the earth Paraphrase 3. viz. of prosperity and long life in the land of Canaan as it concern'd the Jewes and to all others of prosperous peaceable living upon earth toward which obedience to superiors is ordinarily an eminent means of security see Mat. 5. 5. and of eternall blisse in heaven by the promise of Christ 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Paraphrase 4. And parents likewise are to behave themselves lovingly and gently toward their children and not to tempt them by tyrannical usage of their power to disobedience but use all care to bring them up in the knowledge of their duty to Christ 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singlenesse of your heart as unto Christ Paraphrase 5. And doe not think that Christianity hath set all servants at liberty or given them any privilege of disobeying those whose servants they are according to the course of this world be they heathens c. But let all such know themselves to be obliged to perform obedience unto their masters with all diligence and sincerity see note on Phil. 2. c. as unto Christ who sees their hearts and laies this command on them 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart Paraphrase 6. And this not onely to avoid the displeasures of their masters which will extend no farther then to those things which they can see whether they be done or omitted and consequently punish in them but upon sense of obligation to the Law of Christ who can see the secrets of the hearts and so must be served accordingly 7. With good will doing service as to the Lord and not to men Paraphrase 7. viz. with uprightnesse and cheerfulnesse a voluntary obedience which may approve it self to Christ and not a forced one which arises from fear of man and so extends no farther then the master can see and punish 8. Knowing that whatsoever good thing any man doth the same shall be received of the Lord whether he be bond or free Paraphrase 8. Knowing that as all other performances of duty so his faithfull service to his master shall be rewarded in him by God 9. And ye masters doe the same things to them forbearing threatning knowing that your master also is in heaven neither is there respect of persons with him Paraphrase 9. And the masters must use their servants as fathers were appointed to use their children ver 4. not wrathfully and imperiously but calmly and gently either as knowing that they themselves have a master to obey who commands them to doe thus or knowing that you and they are but fellow-servants in respect of Christ and indeed that if masters doe not their duty they shall be as punishable before God as any others of the most inferiour degree God favouring or sparing none upon so slight considerations as these of their being greater men in this world then others 10. Finally my brethren be strong in the Lord and in the power of his might Paraphrase 10. Finally brethren consider the all-sufficience and omnipotence of his might who is able to sustain you against all opposition of men or devils and confirm your selves in the faith and chear up your selves with that consideration 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil Paraphrase 11. And make use of all the defensatives and weapons that Christ hath afforded you to the repelling of all the temptations and stratagems of the devil that ye may be able to hold our against all his assaults both of force and cunning 12. For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spiritual wickednesse in note a high places Paraphrase 12. For the combat for which we are to be fortified is not against any ordinary humane enemies but against the several ranks of devils the chieftains and gods of this present idolatrous heathen world and against those evil spirits that are in the aire all grosser carnal and all more spiritual dangerous sins of pride heresie and malice c. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand Paraphrase 13. The variety and greatnesse of the danger being thus considered makes it reasonable for you to arm your selves in every part with all that the Christian faith hath provided you with that in time of temptation ye may be able to hold out against the contrary allurements of those hereticks and in conclusion to be so farre victorious as not to have been ensnared on any side 14. Stand therefore having your loynes girt with truth and having on the breast-plate of righteousnesse 15. And your feet note b shod with the preparation of the Gospel of peace Paraphrase 14 15. Let your military preparations against these assaults be these first Truth the doctrine of the Gospel in opposition to heathen errors and heretical insinuations and set that be your military girdle see note on Luk. 12. b. that keeps on all the other armour and fits you to make use of it and withall will restrain you from all libertinisme and licentiousness as a
girdle restrains and keeps in the body Secondly Righteousnesse sincere faithfull obedience to Christ to guard the whole man from assaults of sin as the breast-plate guards him Isa 59. 17. Thirdly The practice of Christian charity and peaceablenesse to supply the place of shooes that ye may goe on expeditely in the Christian course and not fall or miscarry by the way through the traps that hereticks and schismaticks lay to wound and gall you and hinder your progresse 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Paraphrase 16. Fourthly Faith or the believing both the promises of Christ to all reformed penitents and the threats to all impenitent sensual persons which will keep temptations ârom entring and be able to allay the pleasures of those sensual baits proposed to you either by Satan of any other tempter which like poysoned darts which are wont to inflame the parts that are wounded with them and therefore are called fiery darts as the serpents with poysonous stings are called fiery serpents will wound you to death if the consideration of your duty the promises and terrors of Christ received by your faith doe not help to quench them 17. And take the helmet of salvation and the sword of the Spirit which is the word of God Paraphrase 17. Fifthly The hope of salvation which may serve as an helmet Isa 59. 17. to bear off any blow at least secure you from the hurt of it that can light upon you And sixthly âhe Spirit that is the word of God which may serve as a sword to assault the assailants and destroy them to slay all that is temptation in them by proposing to the Christian much stronger motives to obedience then the world can afford to the contrary 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints Paraphrase 18. Praying heartily and fervently see note on Luk. 9. e. upon every opportunity and time of need for God's assistance to enable you to persevere and for the removal or averting of temptations not so much for secular as spiritual things which Theophylact sets as the meaning of the phrase in the spirit and then adding vigilancy to prayer and so continuing and persevering in a constant performance of that office of prayer for all virtues and graces that are needfull for you and all means that may tend to the securing or increasing holinesse in you 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the Gospel Paraphrase 19. And let not these your prayeâs be wholly confined to your selves but let me have my part in them that I may be enlarged from my present restraint and so have liberty to propagate the faith of Christ see note on 1 Cor. 1. b. and publickly or freely or with authority see note on Joâ 7. a. to pâeach to the Gentiles and in stead of the heathen mysteries wherein all their impieties are acted to reveal to them the nature of the Gospel to which they are initiated the purity and holinesse which are there required 20. For which I am an Embassadour in bonds that therein I may speak boldly as I ought to speak Paraphrase 20. For the maintaining of which I am persecuted and being imprisoned doe still continue to preach it that I may by it be emboldned to speak as I ought 21. But that ye also may know my affairs and how I doe Tychicus a beloved brother and faithfull minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that ye may know our affairs and that he might comfort your hearts Paraphrase 22. to give you such an account of my afflictions and imprisonment as may not afflict but give you matter of rejoicing 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ Paraphrase 23. I beseech God the Father and our Lord Jesus Christ to bestow upon your whole Church the grace of peaceablenesse and charity and true faith 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ and are not corrupted out of it by any of the baits or seductions of these times See note on Rev. 2. b. Written from Rome unto the Ephesians by Tychicus Annotations on Chap. VI. V. 12. High places What ãâã ãâã ãâã ãâã ãâã signifies here will be soon discerned first by remembring that the several regions of the aire and all above the globe of the earth is in the Hebrew stiled ãâã ãâã ãâã ãâã ãâã and in the Greek of these books ãâã ãâã ãâã ãâã ãâã heavens and so ãâã ãâã ãâã ãâã ãâã will signifie those places the several regions of the aire secondly that the Syriack reading for ãâã ãâã ãâã ãâã ãâã spiritual parts ãâã ãâã ãâã ãâã ãâã spirits and the phrase spirits of wickednesse readily signifying wicked spirits and those oft used to denote Devils the spirits of wickednesse in heavenly places will be no more then the powers of the air under their ãâã ãâã ãâã ãâã ãâã or prince c. 2. 2. that is devils under Beelzebub the prince of the devils These are here distinguish'd from the ãâã ãâã ãâã ãâã ãâã the worldly rulers of the darkness of this age Noting several sorts of devils either in respect of their mansions ãâã ãâã ãâã ãâã ãâã saith Ignatius ad Ephes aerial or earthy spirits or else of the inclinations which they suggest The earthy devils suggesting grosser carnal appetites filthinesse of the flesh c. the aerial pride vain-glory malice c. the filthinesse of the spirit And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses all fleshy abominable lusts and all malice and rancour against the Orthodox Christians it is here truly said that they were to contend with both sorts of evil spirits terrestrial and aerial the terrestrial that ruled among the heathen dark parts of the age and the aerial wicked spirits V. 15. Shod The use of shooes in the celebration of the Passeover hath been formerly observed For so the Israelites were commanded at their eating of it that they might be ready for their journey to have each of them their shooes on their feet so when the Apostles Mar. 6. 8. were commanded to be shod with sandals the meaning is that they should be ready to take their journey So in Plautus calceati dentes shod teeth that is ready to devour the feast So the Aegyptian virgins were not permitted to wear shooes that is to be ready to goe abroad All this belongs to the explication of this phrase as it is joyned with
the contention ãâã ãâã ãâã ãâã ãâã in the race and it signifies to endeavour to get before those that are before us to labour and stretch ãâã ãâã ãâã ãâã ãâã that he may get the prize by being foremost Ib. Am apprehended The word ãâã ãâã ãâã ãâã ãâã here is still in the Agonistical sense and being now applied to Christ it signifies most elegantly that Christ doth as in a race contend and strive and that for no other reward that he hath in his eye but only the faithful disciple whom when he converts and brings to repentance he conceives himself to have attained his reward or crown and so we are as it were the crown that is caught and wore by him as Ephes 1. 11. we are said ãâã ãâã ãâã ãâã ãâã that is to be the ãâã ãâã ãâã ãâã ãâã or portion which he hath for his patrimony as it were or as he is said to purchase ãâã ãâã ãâã ãâã ãâã a people Tit. 2. 14. and as the Church 1. Pet. 2. 9. is said to be ãâã ãâã ãâã ãâã ãâã a people purchased or acquired by him Act. 20. 23. V. 13. Forgetting those things which are behind This phrase of ãâã ãâã ãâã ãâã ãâã not looking at that which is behind or pass'd referres likewise to the custome of the racer who doth not use to stand still and looke behinde him to see either how much of his journey he is pass'd or how farre the rest are behinde him for this is the sluggards trick but sets bodily to his business to overtake and outrun all that are before and to get through the remainder of his race and that is ãâã ãâã ãâã ãâã ãâã to stretch himself as vigorously as he can for so saith Hesychius ãâã ãâã ãâã ãâã ãâã to get to the goale first This hath Horace expressed distinctly in his description of a racer in a chariot Serm l. 1. Satyr 1. Ut cùm carceribus missos rapit ungula curria Instat equis auriga suos vincentibus illum Praeteritum temnens extremos inter euntem The ruler of the chariot presseth to overtake those horses that are before his but contemns and never looks after him that is behinde and outrun by him V. 14 The marke That ãâã ãâã ãâã ãâã ãâã signifies the goale hath been said already Note on 1 Cor. 9. g. and that ãâã ãâã ãâã ãâã ãâã is the prize or crown which either hung over the goale or was given the conquerour by the Judges and so the meaning of ãâã ãâã ãâã ãâã ãâã is that the racer takes the goale in the way to the crown first conquers and then is rewarded the goale being the conclusion of the race but the way to the crown V. 16. Attained That ãâã ãâã ãâã ãâã ãâã is an Agonistical word and signifies to be foremost in the race see Note on Rom. 9. d. 2 Cor. 10. b. and so ãâã ãâã ãâã ãâã ãâã will signifie In as much as we are gotten before other men in the race have attained some degree of spiritual proficiency Ib. The same rule What ãâã ãâã ãâã ãâã ãâã in the stadia signifies see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run and so ãâã ãâã ãâã ãâã ãâã here is to goe or run by the same line in that path never stepping over or out of it left they lose all And thus are they most concerned to doe that are before other men and if they have but this one care are not likely to miscarry by any thing else That which is most contradictory to this in our Christian race is dividing into factions sides Peace Unity and charity being the white within which they are commanded to walk and therefore it followes that they should ãâã ãâã ãâã ãâã ãâã mind the same thing live in unity and amity run all the same way to the same end and be ãâã ãâã ãâã ãâã ãâã v. 17. all fellow-followers of the Apostle V. 20. Conversation ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã citizens is literally citizenship and denotes a municipium which is the state and condition of those who dwelling out of the city have yet the jus civitatis Romane the privileges of the city of Rome belonging to them Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas èsse patrias unam naturae alteram juris Catonis exemplo qui Tusculi natus in populi Romani societatem susceptus est All such have two countreys one of nature the other of law after Cato's example who being born at Tusculum was received into the society of the people of Rome And Tacitus ibi municipes fiunt ubi in civitatem recepti But this so that these shall differ from those that had their habitation in the city who alone might be chosen to offices in it Thus is ãâã ãâã ãâã ãâã ãâã Act. 22. 28. by which Hesychius expounds ãâã ãâã ãâã ãâã ãâã the privilege of being a free-man of Rome belonging to one that lived in Iudea and that bought by the ãâã ãâã ãâã ãâã ãâã there but by birth belonging to S. Paul And thus is the Christian here on earth ãâã ãâã ãâã ãâã ãâã Ephes 2. 19. a fellow citizen of the saints not ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã a stranger or solourner but a free-man or municeps of heaven though while he dwells here he be in an inferiour condition to them who have domicilium in urb the saints that are in heaven who alone are capable of reigning with God See Act. 22. d. CHAP. IV. 1. THerefore my brethen dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved Paraphrase 1. Wherefore my beloved Erethren so passionately affected by me whose good is matter of all joy and felicity to me according to these former directions of peace chap. 3. 15. continue stedfast in the faith I beseech you 2. I beseech Euodias and beseech Syntyche that they be of the same mind in the Lord. Paraphrase 2. And particularly I beseech Euodias and Syntyches to preserve peace and not to be contentious and unquiet 3. And I intreat thee also true yoke-fellow help those women which laboured with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the note a book of life Paraphrase 3. Yes I earnestly beseech thee Epaphroditus Bishop of Philippi bearer of this Epistle and so my fellow-labourer in the Gospel which hast shewed thy self to be sincerely What thou oughtest to be take care of and relieve those women which for their zeal in the Gospel have suffered persecutions see note on 1. Thes 2. b. with me or in the same manner as I have done and so likewise Clemens and all that have undertaken the same task with me in preaching the Gospel to the Gentiles those pious good
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all thângs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word ãâã ãâã ãâã ãâã ãâã beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used ãâã ãâã ãâã ãâã ãâã in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So ãâã ãâã ãâã ãâã ãâã thrones may denote Kings or Monarchs and Princes ãâã ãâã ãâã ãâã ãâã dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes ãâã ãâã ãâã ãâã ãâã the Praefects of Provinces and cities and ãâã ãâã ãâã ãâã ãâã inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by ãâã ãâã ãâã ãâã ãâã whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many ãâã ãâã ãâã ãâã ãâã or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this ãâã ãâã ãâã ãâã ãâã all things here explained and interpreted by ãâã ãâã ãâã ãâã ãâã whether the things on earth or the things in heaven and in the like phrase v. 16. ãâã ãâã ãâã ãâã ãâã all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by ãâã ãâã ãâã ãâã ãâã the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself ãâã ãâã ãâã ãâã ãâã the creation ãâã ãâã ãâã ãâã ãâã the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that ãâã ãâã ãâã ãâã ãâã creation and ãâã ãâã ãâã ãâã ãâã world simply and ãâã ãâã ãâã ãâã ãâã the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse ãâã ãâã ãâã ãâã ãâã you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible ãâã ãâã ãâã ãâã ãâã to him may be read ãâã ãâã ãâã ãâã ãâã into one or the same and so be more perfectly parallel to ãâã ãâã ãâã ãâã ãâã both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by ãâã ãâã ãâã ãâã ãâã Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word ãâã ãâã ãâã ãâã ãâã all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come ãâã ãâã ãâã ãâã ãâã to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together ãâã ãâã ãâã ãâã ãâã all things that is all men under sin and innumerable the like and therefore that which v. 20. is ãâã ãâã ãâã ãâã ãâã all in the Neuter is ãâã ãâã ãâã ãâã ãâã you men you Gentiles v. 21. and that joyned with the ãâã ãâã ãâã ãâã ãâã he hath reconciled there as ãâã ãâã ãâã ãâã ãâã all with the ãâã ãâã ãâã ãâã ãâã reconciling here That I doe not conceive the ãâã ãâã ãâã ãâã ãâã things in heaven to signifie Angels the reason is clear because Christ ãâã ãâã ãâã ãâã ãâã Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are ãâã ãâã ãâã ãâã ãâã in the heavens never fell and so needed no reconciling And though ãâã ãâã ãâã ãâã ãâã the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
body so v. 11. ãâã ãâã ãâã ãâã ãâã the body of the sins of the flesh that is the sins of the flesh Or else it may be taken in opposition to shadows or dark resemblances Gods will being in Christ not in shadows as among the Jewes but plainly and substantially revealed for the practice of inward purity and not for the observation of those shadows thereof which had been among the Jewes And thus the 17 th verse seems to interpret it the sabbarbs c. though they were as commemorations instituted for the Jewes by strength of that institution to be observed by them yet had they also a farther aspect to somewhat under the New Testament and as such are said to be a shadow of things to come the body or reality whereof is of Christ Where the Christian doctrine is affirmed to be that substantial divinity of which that which was under the Law was a shadow But this cannot well be otherwise applied to the fulness of the Godhead dwelling in Christ which is the primary sense in which that other is contained of the manifestation of divine knowledge in the Gospel but as the word shadow is a general word to signifie any image especially a dark or imperfect one Thus every body naturally casts its shadow which as it is the dark image of the body viz. of some lineaments of it so is it farre from the substance of it Thus the Ghosts that is the species or images of men but not their bodies are call'd their umbrae shadows And according to this notion of the word Shadow I suppose the word bodily may here be interpreted in opposition to it that as on the earth here below the sun casts its beams and so dwells here in or by its beams or irradiations but the body of the sun is in heaven and so though here be some light below yet there only the fulness of light is so here God was in Moses and the Prophets and in other wise holy men to whom he revealed his will in some degree in some raies beams images of his perfections and more then so God is said to dwell in his saints which differs from being in them only by permanence or continuance but still he is or dwels in them onely in those images of him shadows or raies not as the Sun doth in the heaven where the body of it is in a fulness so as he cannot be more in any other but in Christ he dwels in fulness o as nothing could be added to it and so in him bodily that is as the Sun dwels in the firmament where the body of it is The whole divine nature is not onely in part but fully without absence of any part of it in Christ and that not by a species or shadow or image onely but really and substantially and so consequently which is the thing which is here designed to be proved by it the will of God must be supposed to be so revealed in Christ or by Christ that there can be no need of addition from the heathen philosophy or from the Jewish law which the Gnosticks woulâ needs have added to it And that is the full sense of these words V. 4. Handwriting ãâã ãâã ãâã ãâã ãâã is a bill or writing under a mans hand whereby he binds himself to some payment of money or duty a band or obligation and which stands in force against him to bring any forfeiture or penalty upon him upon non-performance of the condition to which he is bound that which the Rabbins call ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã cautio debitoris an obligation scriptura vel literae quibus conti ur potest as quam alius alii tradit saith Elias Levita a writing in which is contained a power which one gives another over him Thus is the Law of Moses as it requires abstinence from meats observation of daies v. 16. and so laies obligation on a Jew that others are not bound to and binds him to forfeiture of all his hopes and also to punishment if he doe not perform them In which case this band or bill is here supposed to be brought against him signed by himself and stands in force against him Now two waies there are to cancel any writing the one by blotting or crossing it with a pen the other by striking a nail through it The first is done by Christs doctrines requiring now the inward purity in stead of those external observances and that is the meaning of ãâã ãâã ãâã ãâã ãâã doctrines here as Theophylact acknowledgeth rendring it by ãâã ãâã ãâã ãâã ãâã by Faith and ãâã ãâã ãâã ãâã ãâã doctrines of Faith and Ephes 2. 15. a place parallel to this it will more appear by looking on the place and the second is done by Christs death expressed in that to the Ephesians by ãâã ãâã ãâã ãâã ãâã but here by ãâã ãâã ãâã ãâã ãâã nailing it to his crosse V. 16. In respect The meaning of ãâã ãâã ãâã ãâã ãâã here which Ios Scaliger and Isa Casaubon Ep. 24. have pitched on is that by it is noted ãâã ãâã ãâã ãâã ãâã a chapter or tract of the Talmudists upon that subject For the lesser parts of the Talmud are called ãâã ãâã ãâã ãâã ãâã divisions or parts Among their writings there is now one called ãâã ãâã ãâã ãâã ãâã the tract of a good day that is a feast in it many chapters or ãâã ãâã ãâã ãâã ãâã or sections From thence is the mention of ãâã ãâã ãâã ãâã ãâã in Iustinian Novel de Heb. 146. By which it appears that among the Expositors of the Law there were some called ãâã ãâã ãâã ãâã ãâã as it were ãâã ãâã ãâã ãâã ãâã that expounded their heads of doctrine severally the chief of them ãâã ãâã ãâã ãâã ãâã And so the meaning of the place will be Let no man passe sentence on you by what you doe in eating or drinking by that section of the Rabbins about Feasts New moons Sabbaths that is by your observing or not observing of those things which were required indeed by the Jewes but meerly as shadows and types of that ãâã ãâã ãâã ãâã ãâã entire and continual feast that a Christians life ought to be now under the New Testament See Origen Cont. Cels l. 8. p. 404. That ãâã ãâã ãâã ãâã ãâã should be mistaken for ãâã ãâã ãâã ãâã ãâã a day is a conjecture of some which it is sufficient to have named having no authority of any MS. to countenance it V. 18. Beguile ãâã ãâã ãâã ãâã ãâã saith Phavorinus the word signifies to condemn ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã being all one onely the former peculiar to the ãâã ãâã ãâã ãâã ãâã or Grecian games the other common to all judicatures and proportionably the notion of the ãâã ãâã ãâã ãâã ãâã in Composition being the same too and so the word will have the same significancy here that
Leontius de sect ãâã ãâã ãâã ãâã ãâã speaking of the heresie of the Manichees which chose the worst things ãâã ãâã ãâã ãâã ãâã out of each heresie he addes ãâã ãâã ãâã ãâã ãâã it abstains not even from Idolatry nor from any sort not shew or appearance but kind or sort of evil V. 23. Whole spirit and The ãâã ãâã ãâã ãâã ãâã the all or whole of you the intire or complete man is here divided into three parts spirit soul and body There seems to be a particular mention of each of these in the creation Gen. 2. 7. First ãâã ãâã ãâã ãâã ãâã the dust of the earth that visible masse the flesh or members that is the body then secondly ãâã ãâã ãâã ãâã ãâã the living soul the animal or sensitive faculty common to man with beasts and other sensitive creatures and that is ãâã ãâã ãâã ãâã ãâã the soul which therefore in the New Testament ordinarily signifies the life Luk. 12. 20. ãâã ãâã ãâã ãâã ãâã they require thy soul that is thy life from thee So Matt. 10. 39. and 16. 25 26. and elsewhere See c. 2. 8. Thirdly ãâã ãâã ãâã ãâã ãâã the breath of life the rational faculty capable of divine illumination and so called ãâã ãâã ãâã ãâã ãâã the spirit or that which was at first breathed into man by God and returns immortal into his hands again And so this may be the full meaning of the words your spirit soul and body that is your rational immortal spirit your sensitive mortal soul and your body the place of residence of both which three make up the whole man the ãâã ãâã ãâã ãâã ãâã the whole of us and so Marcus Eremita ãâã ãâã ãâã ãâã ãâã the three-parted hypostasis of body spirit and soul But there is another notion of the word soul which may possibly make a change in this matter For the Hebrew ãâã ãâã ãâã ãâã ãâã soul Gen. 23. 8. is by the Chaldee paraphase rendred ãâã ãâã ãâã ãâã ãâã the will so it must there signifie for there Abraham communed with them saying If it be your soul we render it mind that is your pleasure your election or choise that is an act of the Will that I should bury my dead out of my sight hear me c. So Ps 27. 12. the soul of my enemies must signifie the pleasure and is rightly rendred the will of my enemies so as they may deal with me as they please and so the same phrase is again used Psal 41 2 So Deut. 21. 14. Thou shalt let her goe ãâã ãâã ãâã ãâã ãâã according to her soul that is her will whither she please or choose to goe that is freely the will being that free faculty which chuses what it pleases and accordingly the Septuagint read there ãâã ãâã ãâã ãâã ãâã free to gee whither she will This Thalassius Cent. 2. 27. calls ãâã ãâã ãâã ãâã ãâã the practical soul viz. the beginning of Action for such the Will is And that this is the notion of the ãâã ãâã ãâã ãâã ãâã soul here is the opinion of the most antient writers Origen and Irenaeus as shall anon appear And if it be so then the word ãâã ãâã ãâã ãâã ãâã body must be taken in a more comprehensive latitude so as to contain the senses and sensitive appetites that are seated in the body in the notion that the flesh and the members are opposed to the spirit and the mind Rom. 7. and Gal. 5. And then this will be the division of the man the flesh or body or sensitive carnal appetites on one side and the Spirit or upper soul the rational proposals on the other side and the Will or choice that freely inclines to one or the other of these as it pleaseth For the first of these three the Fathers are wont to set ãâã ãâã ãâã ãâã ãâã the passions ãâã ãâã ãâã ãâã ãâã sensual desire ãâã ãâã ãâã ãâã ãâã the common people of the soul in Maximus Tyrius ãâã ãâã ãâã ãâã ãâã the woman-part in Philo ãâã ãâã ãâã ãâã ãâã the child in us in Simplicius on Epictet p. 70. and again p. 296. ãâã ãâã ãâã ãâã ãâã the lower foot-part of the soul by which the soul communicates with the body ãâã ãâã ãâã ãâã ãâã the unreasonable affections generally among the Stoicks and ãâã ãâã ãâã ãâã ãâã unreasonableness ãâã ãâã ãâã ãâã ãâã the horse in Socrates ãâã ãâã ãâã ãâã ãâã the beast in Plotinus or ãâã ãâã ãâã ãâã ãâã the body enlivened ãâã ãâã ãâã ãâã ãâã the beasts and fourfooted creatures of the soul which still allure us to bestial things ãâã ãâã ãâã ãâã ãâã not of man as man saith Nemesius de Nat. Hom. c. 1. ãâã ãâã ãâã ãâã ãâã but of the living creature primarily and consequently of the man in that man is a living creature For the Spirit they set to ãâã ãâã ãâã ãâã ãâã the leading faculty of the soul ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the intellectual faculty ãâã ãâã ãâã ãâã ãâã the rider of that horse in Socrates ãâã ãâã ãâã ãâã ãâã the paedagogue that modulates the irrational appetite and sets it right to that which is profitable in Simplicius ãâã ãâã ãâã ãâã ãâã the God in us in Julian ãâã ãâã ãâã ãâã ãâã Orat. 2. p. 127. the chief part of the soul the daemon that is given to every one dwelling in the top of the body and raising us from the earth to our kindred in heaven the ãâã ãâã ãâã ãâã ãâã the masculine part in Philo ãâã ãâã ãâã ãâã ãâã the man in others the inward man in Saint Paul and ãâã ãâã ãâã ãâã ãâã the mind ãâã ãâã ãâã ãâã ãâã the understanding Mar. 12. 30. and ãâã ãâã ãâã ãâã ãâã in the same sense v. 33. Betwixt these two then as in the middle of them is placed ãâã ãâã ãâã ãâã ãâã as that signifies the will the elective faculty called by the Ancients ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the will or choice This Philosophy concerning the parts and division of man Nemesius cites from Plotinus ãâã ãâã ãâã ãâã ãâã that the man is made up of three body soul and mind and he affirmes Apollinarius Bishop of Laodicea to have followed him in it The same we may see in Irenaeus l. 5. c. 9. together with the notion of ãâã ãâã ãâã ãâã ãâã for the whole of you which we have given Sunt saith he tria ex quibus perfectus homo constat Carne animâ spiritu There are three things of which the entire perfect man consists flesh soul spirit And again anima est quidem inter haec duo aliquando subsequens spiritum elevatur ab eo aliquando autem consentiens carni decidit in terrenas concupiscentias The soul is betwixt the flesh and spirit and sometimes following the spirit is elevated by it sometimes consenting to the flâsh fals into earthly concupiscences So Origen l. 1.
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so ãâã ãâã ãâã ãâã ãâã is an Adverb of time and signifies a little while V. Destroy That ãâã ãâã ãâã ãâã ãâã signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here ãâã ãâã ãâã ãâã ãâã will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the ãâã ãâã ãâã ãâã ãâã or power of it here as of Christ it is said Act. 2. 24. that it was not possible ãâã ãâã ãâã ãâã ãâã for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not ân him The notion of ãâã ãâã ãâã ãâã ãâã is best express'd by Chrysostome in these words ãâã ãâã ãâã ãâã ãâã when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed
ãâã signifies may I suppose be best concluded by the notion of ãâã ãâã ãâã ãâã ãâã to dedicate from whence we have ãâã ãâã ãâã ãâã ãâã the feast of the dedication of the Altar in the book of the Maccabees mentioned in the Gospel Agreeably when men which by their creation after God's image were dedicated to his service had fallen away from him into idolatry or sin the receiving them to Baptisme upon vow of new life was the ãâã ãâã ãâã ãâã ãâã dedicating them anew to repentance or new life And accordingly to prepare them for Baptisme they used to confesse their sins and the Catechist to lay hands on them and pray for absolution as it is said of Constantine ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã He confess'd and obtained the prayers by imposition of hands Euseb de vit Const l. 4. Consequently ãâã ãâã ãâã ãâã ãâã again to renew to repentance is to use some new course of dedicating and consecrating them anew after some foul fall or wasting sin after Baptisme and that was wont to be by Penance and Absolution For ãâã ãâã ãâã ãâã ãâã repentance is sometimes taken for admission to pardon or the whole proceeding of the Church with the penitent in order to his absolution from the Censures So ãâã ãâã ãâã ãâã ãâã to ask repentance is to demand or beg admission to that course which should prepare them for Absolution Conc. Neoces Can. 52. and elsewhere frequently And so in our 16 th Article the grant of repentance is put to explain that which had been before in King Edward's Articles the place for penitents and in the Augustan confession Absolutionem impertire to afford absolution Art 12. and this according to Scripture-style where to preach repentance is to proclaime admission to pardon upon repentance And therefore when it is here said that it is ãâã ãâã ãâã ãâã ãâã impossible not to be hoped for or attained again to re-dedicate such an one to repentance the meaning will be that such as are here spoken of Apostate Gnosticks that from so high a state of Christians so long continued in shall fall off and joyn with the Jewes in denying of Christ and persecuting Christians are never to hope to be received to the peace of the Church again to have the benefit of their publick prayers as c. 10. 26. it is said of such that there remains no more sacrifice for sin For although for other foul acts of sin sacrificing to Idols c. the ancient Church especially of the Roman Communion allowed place for reconciliation and absolution after a first offence some denying it to a second amplius nunquam saith Tertullian De pan yet to Apostates and those which turned open obstinate enemies after the acknowledgment of the truth this was not allowed And accordingly we read of Julian the Apostate that instead of praying for him they prayed against him And this or the like understanding of these words seems to be the reason that the Roman Church which at first received not this Epistle thinking it to oppose admission to the peace of the Church for any act of known and grosse sin after Baptisme did after receive it into the Canon observing some other interpretation reconcilable with their doctrine of which the words were capable And if this be not thought to come home to the force of the word ãâã ãâã ãâã ãâã ãâã impossible because though the Church will not receive such yet it is still possible they may that is easily answered by observing that that word is used sometimes to signifie that which by law may not be done though naturally it may So Josephus against Appion 1. 2. speaking of great offenders saith ãâã ãâã ãâã ãâã ãâã 't is impossible to obtain remission of the punishment that is the law permits it not One other notion there is that this place may be capable of by applying it yet more peculiarly to the Gnosticks at that time that they that so foully fell off from Christianity through the Jewish persecutions should in the issue never be capable of repentance the destruction that as a thief in the night should come so unexpectedly on the Jewes should also involve them and sweep them suddenly away And to this belongs that which is added v. 8. that they were neer a curse whose end was to be burnt and to that the place Heb. 10. 26. very well accordeth But the words here have generally been conceived by the antient Church to belong to the Censures and admission to Penance and Absolution and to that the phrase ãâã ãâã ãâã ãâã ãâã renewing to repentance hath a propriety and that other may be the interpretation of v. 8. and presuppose and fitly be superadded to this and not be exclusive of it V. 7. Blessing What ãâã ãâã ãâã ãâã ãâã blessing here signifies is somewhat uncertain the word being capable of several acceptions That which is most commodious to the matter in hand and contrary to ãâã ãâã ãâã ãâã ãâã cursing which follows is that it signifie praise or approbation by way of reward the well done good and faithfull servant and the blisse attending it And then as any that doth his duty is said to be approved and any that brings in fruit to be commended by God especially when it is considered that the similitude of the earth is here used to signifie Men who are capable of such payments by way of reward from God if the earth be not and because the similitude is not here applied the ãâã ãâã ãâã ãâã ãâã being left out it was therefore more reasonable to use this phrase which belongs more properly to the man then the earth more signally to note that what is said of the Earth is meant of the Man It is here farther observable of this earth that the thing for which it is rewarded and for want of which the reprobate earth is cursed is the bearing fruit meet for them ãâã ãâã ãâã ãâã ãâã for whom it is plowed not for God that sends it the rain which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others and so signally denotes those that had received the Holy Ghost and the extraordinary graces thereof parallel to the rain from heaven in order to the instructing and profiting of others to which end they that make use of those gifts as they ought bring a great blessing on others convert many to righteousness and withall themselves reap the fruit of it shine like starres see Jam. 5. 20. And so this is a farther evidence that it is not the fall of an ordinary Christian but the Apostasie of one that had been partaker of extraordinary gifts which is spoken of in the former verses And that may be matter of admonition to the most perfect not to be high-minded but fear left he thus fall after all this V. 9. Accompany salvation That
those things for which he intercedes for us grace and pardon to all obedient sincere Christians and is able and ready to help us in time of need 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 3. For every high Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount Paraphrase 5. And those Priests which officiate here on earth do attend on and perform none but that figurative typical service which signified and represented this offering of Christ presenting himself to God in Heaven and there interceding for us So that that which was by God himself said to Moses when he was to make the Tabernacle that he should take care to make it according to the pattern shewed him in the Mount may fitly be applied by way of accommodation to this matter this offering of Christs in Heaven being indeed that substantial Idea of which all the service of the Tabernacle was but a type or shadow and so fitly styled an heavenly pattern 6. But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better covenant which was established upon better promises Paraphrase 6. But as for Christs office or Ministery that he thus exerciseth it is above that of the Levitical Priests which consisted only in typical observances and as much above them as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy Of this Covenant it is observable first That it is now settled as a Law in which both parties are mutually bound to each other God to man and man to God and secondly That it is a much more excellent perfect beneficial Covenant then the former the duties now required more spiritual and sublime and the promises now proposed infinitely better promises then those which were under the Law viz. not only legal impunity which the sacrifices under the Law yielded but pardon and remission that pardon not only for light faults sins of error c. for which those sacrifices were designed but even for wilful sins if forsaken and repented of yea and the pouring out the Spirit on all flesh giving spiritual gifts for the building up of the Church not only to a few as to one or two Prophets under the Law but to many even to all Gentiles as well as Jewes yea to all Christians in some measure and lastly in stead of the promises of a temporal Canaan the plain promises of eternal life and blisse 7. For if that first covenant had been faultlesse then should no place have been sought for the second Paraphrase 7. For if the Covenant under the Law had been so perfect that it could not have been improved or bettered there would have been no need of a second Covenant 8. For finding fault with them he saith Behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Judah 9. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt because they continued not in my Covenant and note a I regarded them not saith the Lord. Paraphrase 8 9. 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. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people Paraphrase 10. But this is the Covenant which I will make in the latter dayes or age of the Messiah in time of the Gospel I will in stead of those external carnal ordinances and observations give them spiritual commands for the regulating their affections precepts most perfectly agreeable to all rational minds and by the exceeding greatnesse of that grace and mercy in this and many other particulars ver 12. I shall incline their affections willingly to receive my Law as well as convince their understandings of their duty and so I will take pleasure in them and they shall perform obedience unto me live like a people of God worthy of such a Leader 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest Paraphrase 11. And there shall be no need of such pains in teaching men what they are to doe as under Moses Law which consisted of many outward performances which had no such inward essential goodnesse in them as that a mans own reason should prompt him to them and approve them as best and most excellent if they were not taught by the Law-maker and kept still in their minds by instruction in the Law but the precepts now proposed being so agreeable to humane reason they shall be found written by every man in his own heart as it were able of themselves to approve themselves to men see Deut. 30. 11. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more Paraphrase 12. Especially when that part of the Covenant is considered promise and assurance of pardon for all forsaken sins as also for frailties and weaknesses daily continuing upon us For in all reason such a Covenant as this giving us assurance of such gracious usage will have great efficacy to move any man to devote himself wholly to Gods service that easie and blessed yoke 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away Paraphrase 13. And this form of speech A new Covenant is an argument that the former was old and an evidence that so indeed that legal Covenant or Mosaical
are here called ãâã ãâã ãâã ãâã ãâã boastings and they that take pleasure in such language in assuming thus to themselves speaking thus magnificently of their own purposes are here said ãâã ãâã ãâã ãâã ãâã to rejoice or glory in such boasting and though all sort of rejoicing be not yet ãâã ãâã ãâã ãâã ãâã all such kind of rejoicing is evil v. 16. and that in an high degree CHAP. V. 1. GO to now ye rich men weep and howle for your miseries that shall come upon you Paraphrase 1. There will now shortly come such daies that all the rich among you or that place any part of their interest on this world are likely to have a very mournfull time of it in respect of their great disappointments and the sad destructions and calamities that are about to fall on the Jewes 2. Your riches are corrupted and your garments moth-eaten Paraphrase 2. You have not employed your wealth like faithfull stewards as God hath appointed you to the relief of them that want but let them not in your hands for want of use your food like Manna is putrified by being kept Exod. 16. 20. and so the garments which would have covered the needy being laid up in your wardrobes are devoured by moths 3. Your gold and silver is cankered and the rust of them shall be a witnesse against you and shall eat your flesh note a as it were fire ye have heaped treasure together for the last daies Paraphrase 3. And that rust which is wont to breed in iron by lying unused breeds in your coin your gold silver which are not ordinarily capable of rust and this covetous withholding more then is meet will not onely tend to your want but is moreover a foul and crying sinne that shall rise in judgment against you and shall gnaw on and devour your flesh your treasuring up wealth is as the treasuring up fire which shall onely help to bring more miseries upon you and so more fearfully to consume you when the destruction of the Jews now approaching comes and falls most sharply upon the wealthiest men as icon after it fell our 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have reaped are entred into the ears of the Lord of sabaoth Paraphrase 4. These riches of yours have not kept you from being unjust but rather tempted you to oppression of the poor labourer And this griping and cruelty of yours is a crying sin and will bring down severe vengeance upon you from the Lord of hosts 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter Paraphrase 5. You have set your hearts upon the pitifull poor delights and joyes of this earth lived delicately and luxuriously as Dives And what hath all this been but the pampering your selves as it were for the shambles 6. Ye have condemned and killed the just and he doth not resist you Paraphrase 6. Your nation hath condemned Christ to death and crucified him he making no resistence and now ye Gnostick Judaizers have dealt in like manner with the pure orthodox Christians 7. Be patient therefore brethren unto the coming of the Lord. Behold the husbandman waiteth for the pretious fruit of the earth and hath long patience for it untill he receive the early and latter rain Paraphrase 7. As for you that are Christians indeed and are now persecuted by them ye may be confident that Christ will shortly come and avenge his and your cause upon them see ver 8. and therefore ye may well wait patiently so short a space till that time come and then you shall be rescued from the present distresses see Note on Mat. 24. b. For thus doth the husbandman give you an example of patience waiting for the fruit of the earth and in order to that for the showers that come in the seed-time to sit the ground and before harvest or reaping to plump the corn and accordingly he defers to do one or other to sow or reap with patience and attendance to the other duties of his calling till those seasons come 8. Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Paraphrase 8. And their example ye may very fitly transcribe at this time and thereby confirm and encourage your selves in your adherence to Christ whatever your sufferings are as being assured that coming of Christ described Mat. 24. in vengeance on his enemies is now very near approaching see Mat. 24. b. and Heb. 10. 37. 9. note c Grudge not one against another brethren lest ye be condemned behold the Judge standeth before the door Paraphrase 9. Envy not one another break not out into those acts of zeal or emulationâ or murmuring against one another lest you bring that vengeance upon you for behold the coming of Christ to the destruction of the Jewes and malicious persecuting Gnosticks is now very nigh at hand see Mat. 24. b. 10. Take my brethren the prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience Paraphrase 10. And whatsoever the temptations or persecutions are which might tempt you to comply and joyn with the persecuters consider what ye read and know of the prophets of God in the old Testament who when they came to proclaim God's judgments against the sinful Jewes were generally very contumeliously used by them but yet never sainted or were discouraged thereby and such examples will fortifie you against the like temptations that they may not have any impression on you to weary you out of your constancy and bring you to join with the Judaizers 11. Behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is pitifull and of tender mercy Paraphrase 11. There is nothing that according to the principles of Christianity is more honourable and blisseful then suffering patiently and constantly You remember what sufferings Job met with and upon his patient bearing of them what in the end the Lord gave him double to all that he had lost Job 42. 10. By which it appears how far God is from despising us in our afflictions or leaving us in the hands of the persecuters how much he loves and how careful he is of you 12. But above all things my brethren swear not neither by heaven nor by the earth nor by any other oath but let your yea be yea and your nay nay lest you fall into note d condemnation Paraphrase 12. One special caveat I shall farther give you that ye permit not your selves that custome of swearing by heaven or earth or any other form of oath In stead of such unnecessary customes it will be much more for your turn that
untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently ãâã and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the ãâã to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 2. That ye may be mindfull of the words which were spoken before by the holy prophets and of the commandments of us the Apostles of the Lord and Saviour Paraphrase 2. I have now written two Epistles to you both to the same purpose to be remembrancers to you whose minds remain yet untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently ãâã and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the ãâã to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 3. Knowing this first that there shall come in the last daies note a scoffers walking after their own lusts Paraphrase 3. But before this come there is one thing to precede a very remarkable defection of many from the Christian profession see 2 Thess 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ shall betake themselves to all unclean practices and therefore this is now to be expected 4. And saying Where is the promise of his coming for note b since that fathers fell asleep all things continue as they were from the beginning of the creation Paraphrase 4. And they that do thus forsake the faith shall as a ground of it pretend that they perceive themselves cheated by those prophecies which have promised and foretold this coming of his see c. 1. and Mat. 24. b. which say they is so far from being performed that all things stand unchanged in the same constant form from the beginning of the world till now save onely that all the men that have lived upon the earth father Adam Noah Abraham c. are dead and others now live in their steads among us âut for any thing else say they things have gone in a setled constant course ever since the creation without any discernible or observable change 5. For this they note c willingly are ignorant of that by the word of God the heavens were of old and the note d earth standing out of the water and in the water Whereby the world that then was being overflowed with water perished Paraphrase 5 6. To these I answer and first for the latter of these see note on Mat. 7. b. These Atheistical scoffers that suppose or affirm that there hath been no considerable change since the creation do not consider what a change there was once in Noahs time the whole world destroyed with a floud for the sins of impure impenitent sinners such as these who now object thus for the heavens being created at the beginning and the earth to framed that there was abundance of waters within the globe thereof and it self placed in the miast of waters in the cloud round about God being pleased in the creation so to dispose of it in order to the punishing of wicked men at length the windows of the heavens that is the clouds were opened and the fountains of the great deep broken up Gen. 7. 11. and by this means the whole earth was coverred and downed by waters 7. But note e the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men Paraphrase 7. But the world which now is by the same appointment of God is now secured that it shall be drowned no more God having given his promise for it Gen. 9. 11. not suffer any other kind of destruction but by fire which is the punishment to be expected by abominable men 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. that all things continue as they were since the creation I now proceed in the second place by way of regressus ordinary in Scripture see note on Mar. 7. b. to answer the former part proposed by way of question Where is the promise of his coming that is Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnosticks and delivering the pure persevering believers is not performed And my answer is this That you may be mistaken in reckoning of time in thinking that what the prophets have foretold of the latter days the times of the Messias must be instantly performed as soon as Christ is gone to heaven or else 't will not be performed at all In this matter it must be considered who it is that makes the promise v. 2. an infinite God and then though forty years for example is a very great time among us men whose lives are so short yet with God who is infinite a thousand years is no considerable space but a very short and small duration Psal 90. 4. and therefore though the prophecie be not yet fulfilled about three or four and thirty years after Christ's departure from us yet it may and will most certainly and that within few years now 9. The Lord is not slack concerning his promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Paraphrase 9. As for any slownesse in performing his promise of coming which they that expect and desire to reap a sudden fruit of it in their deliverance or that others which would corrupt them and make them fall off through despair of it are apt to charge upon God it is meerly a mistake in them for it is not thus deferred out of want of kindnesse to the preserving Christians but out of abundance of patience and long-suffetance to the worst and an earnest desire that they may all amend and be delivered without which amendment whensover this coming shall be all are infallibly destroyed see Act. 3. 19. note a. 10. But the day of the Lord will come as a thief in the night in which the heavens shall passe away note f with a great noise and the elements shall note g melt with servent hear
aire and so makes up as the Philosophers say one globe with the earth And so this part of the frame of the earth did competently prepare it for drowning it being evident that there was so much water in that globe of the earth as till it was put into receptacles and cavities it covered the face of the earth no drie land appeared Gen. 1. 9. But beside this there was great store of waters in the clouds which is called the waters above the expansion Gen. 1. 7. the lower region of the aire being between them and the earth and when God is pleased to loosen those clouds which is called opening the windows of heaven then the rain falls and adds to that store of waters which was in the globe of the earth already And these clouds encompassing the earth on every side the earth is here also said to be ãâã ãâã ãâã ãâã ãâã placed in the midst of the waters for so the Preposition ãâã ãâã ãâã ãâã ãâã by is set to render the ãâã ãâã ãâã ãâã ãâã in the midst and so 't is used by this Author 1 Pet. 3. 20. ãâã ãâã ãâã ãâã ãâã they were saved in the midst of water and so ãâã ãâã ãâã ãâã ãâã he shall be saved but so as in the midst of fire 1 Cor. 3. 15. So in Herodotus ãâã ãâã ãâã ãâã ãâã is among or in the midst of Islands And so this part of the frame being added to the former the clouds and cataracts encompassing the earth and impendent over it the earth was ascertain'd to be drown'd and swallow'd up whensoever God should let loose these cataracts upon it as in the Deluge he did Gen. 7. 11. and so there is the foundation of the ãâã ãâã ãâã ãâã ãâã by which v. 6. this frame and disposition of Gods that the earth should have so much water in its own bosome and such clouds of water encompassing it was the means by which the old world being drowned by water perished and so this is the clear meaning of the place V. 7. Heavens and the earth The phrase ãâã ãâã ãâã ãâã ãâã the heavens and the earth are here set to signifie the whole compages of this Sublunarie world and all the creatures that are in it all that was destroyed by the Flood and is now secured from perishing so again and is reserved for fire by which it is by perpetual tradition believed that the world shall finally be destroyed The Hebrews have no one word to signifie this but ordinarily use ãâã ãâã ãâã ãâã ãâã the heavens and earth And so the heavens and elements and earth v. 10 and 12. which would literally denote the world signifie figuratively the whole city of Jerusalem Temple and palace towers and buildings of the city not one signified by one another by another but all by all together and proportionably to that the new heavens and new earth are a Christian people ver 13. And so 't is ordinary in other expressions in that language as his body his flesh and his bones Eph. 5. 30. signifies him and no more and so in other authors the body and the soul are set severally when yet they signifie nothing distinct but the whole man together See A. Gellius 1. 3. c. 1. And so the evening and the morning signifie the natural day see Note on Mat. 12. n. So the Elders high Priests and Scribes every where in the Gospels signifie the Sanhedrim and so in like manner the phrase Father and mother and wives and children and fields c. signifies this one thing possessions or comforts of life and must so be rendred in the grosse and not in the retail or else the true meaning of some places in the New Testament will not be intelligible As Mar. 10. 30. when 't is said that he that leaves father and mother c. shall receive an hundred-fold more in this life houses and brethren and sisters and mothers for 't is clear enough that he shall not receive an hundred mothers but as all these severals put together denote the comforts and possessions of this life so it is to be expected that the promise of God will be performed to those that part with any thing for Christ's sake See Note on Ephes 5. h. and Col. 1. c. V. 10. With a great noise ãâã ãâã ãâã ãâã ãâã saith Phavorinus so that it signifies swiftly as well as with a noise And that the former is the meaning of it here is probable because 't is added to the coming of that day as a thief unexpectedly and in order to that is this of swiftnesse not that other notion of ãâã ãâã ãâã ãâã ãâã with noise for thieves in the night do not willingly do so or if they doe lose the advantage of the night that is the secrecie of it Ib. Melt with fervent heat The destruction of Judea is here ver 10 and 12. described by dissolution or consumption by fire and so Isa 9. 5. 66. 15 16. Mal 4. 1. Joel 2. 3 30. where that destruction is describedâ so 2 Thess 1. 8. In flaming fire taking vengeance which that it belongs to that matter see the Context of that place and Note b. so Heb. 10. 27. ãâã ãâã ãâã ãâã ãâã a burning of fire to consume the ãâã ãâã ãâã ãâã ãâã all that obdurately stand out against Christ and that belonging to this matter also as will appear by comparing v. 25. and v. 37. see Note a. on that Chapter and so perhaps 1 Cor. 3. 13 15. And this either first figuratively after the manner of Prophetick style wherein fire and burning and melting signifies destruction and utter desolation or else secondly in relation to the Zelots and that ãâã ãâã ãâã ãâã ãâã raised by them the fearfull combustion and conflagration within the nation and city the fire of sedition and contention which was so great an instrument of destruction among them killing vast multitudes at once Joseph de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city being at that time carried thither and many other particulars of that kind in that story or else thirdly in reference to the exact truth of the fact of which this is a literal description the burning of Jerusalem mentioned by Josephus l. 7. c. 14. where 't is said of the Romans that they fired all unto Siloa and again in the same Chapter that the Sicarii the other faction in the city contrary to the Zelots got into vaults from whence they fired the city more then the Romans and murthered them that escaping the flames fled into the caves and again c. 16. The Romans being entred fired houses and saith he many things that were fired were quenched with the blood of the slain with which the streets of the city flowed and again All the night long the fire encreased and in the morning Sept. 8 th all was on fire and c. 17. they
fired the outward parts of the city Then for the burning of the Temple particularly that is set down 1. 3. c. 9. first of the dores where the silver plate being melted first the flame quickly fired the wood and from thence increased to the next porch and that day and all the next night the fire encreased till Titus caused the army to quench it But as it follows the sentence of God had already determined that it should be consumed with fire and so it was on August 10. of which he pronounceth Now the fatal day was come after many years the phrase so usual in the New Testament the day and the coming of that day And c. 10. a souldier without command cast a firebrand into the golden gate and presently it set a flaming and when Titus came violently in to quench it no body would hear him but cried the more to set it on fire and neither his commands nor intreaties would serve turn but it was absolutely against his will burnt down and no help for it saith he because the destinies had so determined that is the counsel and decree of God testified by predictions What is here thus express'd by S. Peter is ordinarily conceived to belong to the end of the world and by others applied to the end of this world the beginning of the Millennium or thousand years And so as S. Peter here saith v. 16. many other places in S. Paules Epistles and in the Gospel especially Mat. 24. are mistaken and wrested That it doth not belong to either of those but to this fatal day of the Jewes sufficiently appears by the purport of the whole Epistle see Note a. on the Title of it and on ch 1. Note e. and g. which is to arm them with constancy and perseverance till that day come and particularly in this Chapter to confute them who object against the truth of Christ's predictions and resolve it should not come at all against whom he here opposes the certainty the speediness and terribleness of its coming That which hath given occasion to those other common mistakes is especially the hideousness of those judgments which fell upon that people of the Jewes beyond all that ever before are related to have fallen on them or indeed on any other people which made it necessary for the Prophets which were to describe it and who use tropes and figures and not plain expressions to set down their predictions to expresse it by these high phrases of the passing away and dissolving of heaven and earth and elements c. which founding very tragically are mistaken for the great finall dissolution of the world What is first literally and then figuratively meant by the heavens and earth hath been said Note d. As for the addition of the ãâã ãâã ãâã ãâã ãâã elements annex'd to the heavens that is no more then will bear due proportion to the ãâã ãâã ãâã ãâã ãâã the works therein which are join'd with ãâã ãâã ãâã ãâã ãâã the earth By one is meant all that is in the earth the creatures that inhabit there and by the other is meant all that is in the heavens ãâã ãâã ãâã ãâã ãâã the host of them Gen. 2. 1. for so the Hebrew word coming from ãâã ãâã ãâã ãâã ãâã a military word for standing or moving in rank and order is answerable to the Greek ãâã ãâã ãâã ãâã ãâã which comes from ãâã ãâã ãâã ãâã ãâã which bears the same sense And so Wisdome 7. 17. ãâã ãâã ãâã ãâã ãâã elements are in the Chaldee cited by Rabbi Moses ben Nachman ãâã ãâã ãâã ãâã ãâã Planets or signes in heaven which are ordinarily call'd the host of heaven and so Justin Martyr Apol. 1. uses ãâã ãâã ãâã ãâã ãâã for the Sun Moon c. which are appointed by God for the increase of fruits and changes of seasons So in Theophilus ad Autol. the Sun and Moon c. are oft call'd ãâã ãâã ãâã ãâã ãâã elements Only the word heavens being an equivocal word used either for the superior heavens whether Empyreal or Aethereal or for the sublunary heavens the air as the word World is either the whole compages of the superiour inferior or else onely of the sublunary lower world we may here resolve that the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã heavens and host or elements thereof are literally the sublunary aereal heavens and all that is therein clouds and meteors c. fowls and flying creatures and so fit to join with the earth and the works that are therein c. and both together prophetically or figuratively to signifie the whole people of the Jews which are sometimes call'd ãâã ãâã ãâã ãâã ãâã the habitable world Is 10. 23. compared with Rom. 9. 28 and 13. 5 9. 24. 1. and Luc. 21. 26. and Rom. 10. 18. and which is all one the heavens and earth Hagg. 2. 6 21. Is 51. 15 16. and c. 34. 2 4 5. See Note d. Or if it be understood of the Aethereal heavens and the Planets or signs therein it will then be parallel to the Sun Moon and Stars Mat. 24. 29. agreeable to the Prophetick style Is 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10 31. and 3. 15. and so again will fitly expresse the city and Temple the Civil and Ecclesiastical state of the Jews or the ruling part of both the Priests and the Sanhedrin as the people are decyphered by ãâã ãâã ãâã ãâã ãâã the earth and the works therein and all these together are the whole nation the ãâã ãâã ãâã ãâã ãâã or total final destruction whereof is here described V. 16. In which In this place the King's MS. reading ãâã ãâã ãâã ãâã ãâã in which in the Feminine gender which if it be true then it must refer to the Epistles fore-mentioned but other Copies and the printed ones generally reading ãâã ãâã ãâã ãâã ãâã in the Neuter which cannot agree with Epistles but with ãâã ãâã ãâã ãâã ãâã of these things it is not certain which reading must be adhered to That which seems to me most probable is that the ordinary reading should be retained ãâã ãâã ãâã ãâã ãâã c. and that tender'd among which things some are hard to be understood c. If this be the sense then Saint Peter doth not at all give this character of any parts of S. Pauls Epistles that they are ãâã ãâã ãâã ãâã ãâã hard to be understood but that among those things of which S. Peter is nowa treating and of which saith he S. Paul hath written in all his Epistles and generally the Prophets of the Old and the Apostles of the New Testament v. 2. ãâã ãâã ãâã ãâã ãâã some are hard to be understood c. What the things here spoken of are hath been cleared by the Paraphraese of this and the former Epistle viz. in general the coming of Christ to destroy his crucifiers and deliver the pious
or heroick action and so 2 Tim. 1. 7. the spirit of fear or cowardise is set opposite to power and love and consequently never come to any perfection of love to God or constancy of confession to suffer any thing for his sake as love doth 1 Cor. 13. 7. and accordingly it follows he that feareth is not made perfect in love Or else secondly it may be set after Tertullians way the constant love of God is a most rewardable perfection whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it and therefore must be cast out from having any thing to interpose when the perfecting or as ãâã ãâã ãâã ãâã ãâã signifies the crowning or rewarding of love is spoken of Fearfulnesse is so unreconcileable with perfect love that it is the most detestable forsaking of God the coward is all one with the Apostate Either of these senses will accord very well with the Context and with the literal importance of the words but especially the former of them CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Paraphrase 1. Whereas the Gnosticks proâesse that they are the children of God born of him and also that they truly love God as children a father by these two marks you may judge of the truth of these pretensions For the first every one that believeth and professeth Christ to be the Messias and accordingly cleaves fast to that profession whatsoever the temptations be to the contrary and expresseth the power of that faith by his love by depending on his promises and obeying his commands and patient suffering of any persecution that befals him is a regenerate childe of God and none else see note on c. 3. b. And for the second 't is as certain that unlesse a man love the brethren he shall never be deemed to love God 2. By this we know that we love the children of God when we love God and keep his commandments Paraphrase 2. And not only our loving our brethren is an evidence of our loving God without which we have no reason to think we do love him but such an union and conjunction there is between these two that if we would know whether we love our brethren sincerely or no we cannot better judge then by knowing or examining whether we love God for otherwise we may doe many acts of love to our brethren which may flow from other principles good nature gallantry vain glory c. and not from charity whereas this love of God which I now speak of must be such as expresses it self by keeping God's commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous Paraphrase 3. Keeping his commandments I adde because this is to love God indeed and of these let me tell you they are not so heavy and so unsupportable as is now pretended by many who fall off from Christ because obedience to him is now like to cost them so dear but it is an easie gainfull gratious yoke Mat. 11. 30. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Paraphrase 4. For every loving obedient childe of God see note on chap. 3. b. whose affections are taken off from the world and set upon God chap. 2. 5 7. doth with ease overcome the world the terrors and other the temptations thereof hath farre stronger incitations to piety then the world can offer him to the contrary and that which so much out-weight those carnal allectives or terrors is that which the faith of Christ possesses us of and he that is carried-captive to the world cannot be counted a cordial believer Faith is not only the means of overcoming but 't is victory it self 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God Paraphrase 5. And what faith is this so victorious why the cordial believing that Jesus is the Messias which containeth the believing all his promises threats and precepts without which it is not imaginable that any man should resist the temptations of the devil the delights and terrors of it and with which it is easie to doe it 6. This is he that note a came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth Paraphrase 6. For of this Christ hath given us an embleme and example in himself and so an obligation to it his whole course here upon the earth was compounded of innocence and purity of life and also of sufferings even of a shamefull death and these two things in him are emblematically expressed by the water and blood that came not one or the other alone but both together out of his side at his crucifixion see John 19. e. and one if not both of these his sinlesnesse and indeed his being the Messias ver 5. is also testified by the holy Ghost in many particulars see note a. and this testimony being the testimony of the Spirit of God is authentick and fit to be believed for it is his title to be the Spirit of truth 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one Paraphrase 7. For as there being in heaven three able to testifie and those three agreeing in one divine nature and so being all infallible in their testimonies they have all testified that Christ as he was here on earth was the Messias God the Father by the voice from heaven Mat. 3. 17. John 12. 28. God the Son in saying to Saul Why persecutest thou me and striking him down in the place for doing so God the holy Ghost in that descending on him as a dove and aâter on the disciples 8. And there are three that bear witnesse in earth the Spirit and the Water and the Blood and these three agree in one Paraphrase 8. So on the earth there are three witnesses too first the holy Ghost first on Christ and secondly on and in the Apostles who saw and witnessed that the Father sent Christ ch 4. 13 14. secondly the Water and thirdly the Blood that came both out of his side and by doing so first prove the reality of his humane nature against those that say he was only in appearance not in flesh or reality and secondly were an embleme of his innocence and sufferings and so these three agree in this testimony that Jesus is the Son of God ver 5. made up of all purity and patience c. 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son Paraphrase 9. For the believing any thing it
imaginable that of those other three which had so lately been affirmed to testifie the same v. 6. this would have been affirmed in other so much plainer words ãâã ãâã ãâã ãâã ãâã are to one purpose or agree in one If there had been any reason thus to vary the phrase it would probably have been by applying the obscurer phrase to those three of whom it had been before sufficiently affirmed and the more perspicuous and explicite to the three in heaven of whom it had not been formerly affirmed and not so directly contrary as here we finde it is Secondly the only reason pretended why ãâã ãâã ãâã ãâã ãâã are one should not inferre really as literally it doth the unity of the Trinity being this because ãâã ãâã ãâã ãâã ãâã agree in one is attributed to the three on earth That argument is of no kinde of force for the parallel here held between those in heaven and those on earth being only in respect of the testimonies and of the number of the testifiers there is no necessity that the Apostle or we should extend it to all other circumstances or if there were it would be as reasonable to interpret the latter by the former the ãâã ãâã ãâã ãâã ãâã they are to one purpose by the ãâã ãâã ãâã ãâã ãâã they are one which were absurd and is not imagined as the former by the latter Indeed no reason for either of them But on the other side having to the mention of the three witnesses in heaven annex'd out of the Christian doctrine the ãâã ãâã ãâã ãâã ãâã these three are one it was reasonable when he came to the other three of whom that could not be affirmed to affirm of them as much as the matter would bear that is that they are ãâã ãâã ãâã ãâã ãâã testifiers to the same purpose though not ãâã ãâã ãâã ãâã ãâã of one and the same nature Lastly if it were granted that ãâã ãâã ãâã ãâã ãâã are one did note as ãâã ãâã ãâã ãâã ãâã doth the according of their testimonies yet that no way excludes the unity of the testifiers because both those senses may belong to the place and be true the unity of the testifiers necessarily inferring the according of their testimonies though the according of the testimonies inferâe not the unity of the testifiers And then both these being so consequent one to the other and so pertinent to the Apostle's purpose viz. the consent of all witnesses to the truth he had to prove and the words being in themselves so clear for the asserting of the unity there can be no pretence or reason to doubt but this is the importance of them One thing onely is here needful to be added that in the King's MS. and many other Copies a great part of these two verses is left out and in stead of them no more read but this ãâã ãâã ãâã ãâã ãâã For there are three that bear witnesse the spirit and the water and the bloud But of this it must first be observed that the ordinary reading hath the authority of many antient and all but one printed Copies secondly that the omission may have been casual by the error of some scribe who having transcribed in the Copie before him as far as ãâã ãâã ãâã ãâã ãâã his eye might by error passe to ver 8. where the same words are again repeated and so leap over what is in the midst and immediately subjoin what there immediately follows after ãâã ãâã ãâã ãâã ãâã Many examples of visible omissions on this occasion are observable in this and most other MSS. as might largely be evidenced and it is that to which the hast of transcribers and the necessity of taking off the eye from the Copie renders them very liable Which error being once committed in one Copie he that should come after and transcribe that might upon judgement and reason omit somewhat more viz. ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã because those two parts of the verse being set distinctly by way of opposition to two for mer ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the former verse in which those two were being once lost these latter were by congruity to goe after them and to be left out also To which purpose it is observable that as to these two phrases there is yet a greater variety in the Copies the Syriack and Arabick having the ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã and these three are one or to one purpose and many Copies having ãâã ãâã ãâã ãâã ãâã on the earth which yet have not the former verse which shews that the former casual error was first committed before this other which was taken up on judgement and that all that followed the one where there was no place of choice did not where there was choice chuse to follow the other Thirdly that it is not imaginable how if this of the King's MS. and those others were the right reading this which is now in the ordinary Copies should get in unlesse it were by grosse fraud and forgery for to the infirmities of a Scribe to which omissions may these additions cannot be imputable Fourthly that if the addition be thought imputable to a fraud on one side the leaving it out may much more reasonably be imputed to a fraud on the other side For first supposing it thus far equal that as the omission was useful to the Arrians and Anti-Trinitarians so the addition was of advantage to the Catholicks or Orthodox yet it is presently visible that the interest of those that were condemned in the Church as hereticks was far greater and the necessity more pressing on their part that I mention not the greater likelihood of hereticks adventuring to make use of such a forgery to leave out the words and commit this fraud then that of the Catholicks was to put them in For if the words be once acknowledged to be the words of Scripture it gives a conclusion to all the hereticks pretensions and it necessarily follows first that they that deny the Trinity most diametrically oppose the plain words of Scripture the ãâã ãâã ãâã ãâã ãâã these three here secondly that they that deny the Unity contradict distinctly S. John's affirmation of ãâã ãâã ãâã ãâã ãâã these three are one thirdly that they that deny the holy Ghost to be God and yet do not affirm him to be a creature and consequently conclude him to be nothing but the vertue and efficacy of God do oppose the plain words here which distinguish the holy Ghost from the Word and from the Father as much and in the same manner as the Word or second hypostasis from the Father on one side or from the holy Ghost on the other And so as long as these words stand in force it is not possible for the hereticks doctrines to be maintained and therefore it is that Socinus and his followers find it necessary to
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That ãâã ãâã ãâã ãâã ãâã signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken ãâã ãâã ãâã ãâã ãâã out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek ãâã ãâã ãâã ãâã ãâã and therefore I see it is conceived by some that the book was here brought and layd by him ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that by putting a comma after ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
and other Christians afterwards whom they persecuted also and caused many to be put to death Luke 21. 12. 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season until their fellow-servants also and their brethren which should be killed as they were should be fulfilled Paraphrase 11. And this crying of their blood for instant justice was at the present answered with giving them white robes acknowledgements of their constancy and perseverance in suffering and consequently a present state of blisseful reward this revenge of their blood being for a while for some few years deferred till all the blood-guiltinesse of these Jews should be filled up all the other Martyrs slain James the Bishop of Jerusalem c. and then should the vengeance come on these impenitent obdurate persecuters see c. 7. 9 10 c. 12. And I beheld when he had opened the sixth seal and lo there was a note f great earthquake and note g the Sun became black as sackcloth of hair and the Moon became as blood Paraphrase 12. And at the opening of the sixth seal in that roll there was a representation of Eclipses of Sun and Moon c. figuratively to expresse great destructions Ezek. 32. 7. Isa 13. 20. Joel 2. 10. and 31. and ch 3. 15. 13. And the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind Paraphrase 13. And the same was again signified by an appearance of falling starres dropping down as the withered figges those that are of a second spring and come not to be ripe that year but hanging on the tree in the winter are frost-bitten and with a great wind are shaken down and fall from the tree Is 34. 4. 14. And the heaven departed as a scroll when it is rolled together and every mountain and island were moved out of their places Paraphrase 14. And by the appearance of great black gloomy clouds covering the whole face of the sky not a star to be seen any more then the writing is discernible in a roll folded up see note on Luk. 4. a. and by the earthquakes ver 12. whereby many hills and islands were moved out of their places Is 34. 4. 15. And note h the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bond-man and every freeman note i hid themselves in the dens and in the rocks of the mountains Paraphrase 15. And the governors and great ones of several degrees of power among the Jews the Generals of the several factions among them and every meaner person of all sorts appeared in the vision to be in an horrible consternation 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb Paraphrase 16. And the guilt of the blood of Christ and Christians which they had shed and of which they wish'd that it might fall upon them and their children now fell upon them made them fly into vaults or caverns under grounds and into walls according as it really fell out and as it was foretold by the Prephets Is 2. 19. Hos 10. 8. and by Christ Luk. 23. 30. 17. For the great day of his wrath is come and who shall be able to stand Paraphrase 17. As seeing this inevitable vengeance now falling on them Annotations on Chap. VI. V. 4. Kill one another The great intestine broils among the Jewes those especially of the Seditious and the Zelots are at large set down by Josephus l. 4. and l. 5. De Bel. Jud. so great saith he that Vespasian on purpose deferred the siege of Jerusalem that they might more easily be destroyed by their own then by the Roman's swords see Luk. 21. 10. Thus about the twelfth of Nero when Florus crucified beside great multitudes of the ordinary sort ãâã ãâã ãâã ãâã ãâã saith Eusebius out of Josephus many myriads of the most honourable among the Jewes there was saith he first in Caesarea then in all Syria such a disorder and ãâã ãâã ãâã ãâã ãâã terrible tumult of those that dwelt in the countrey against those that inhabited the cities invading and laying them wast in a most hostile manner that one might see whole cities full of unburied carcasses old men and children thrown dead together women shamelesly uncovered ãâã ãâã ãâã ãâã ãâã the whole Province full of inexpressible calamities And the observation is once for all Eccl. Hist l. 2. c. 6. that ãâã ãâã ãâã ãâã ãâã seditions and warres and mischievous projects one upon the neck of another never left the city and all Judaea till at last the siege came upon them And at that very time when it came three factions there were on foot among them under three commanders Eleazar John and Simon And though Tacitus say that the approach of their enemy gave them peace one with another yet Josephus that was an eye-witnesse relates it much otherwise only that the three factions ãâã ãâã ãâã ãâã ãâã were divided into two by the oppression of the third John upon the day of unleavened bread sending some into the Temple under pretence of sacrificing which kill'd Eleazar and butcher'd his party and seised upon the Temple where before Eleazar and his Zelots had fortified themselves And however though the seditious joyn'd a while to repell the enemy yet they soon returned to their former feuds and one faction fighting against the other the weight and smart of both fell upon the communalty who were plunder'd by each of them More of these civil combustions and the fearfull effects of them we read of most notably in the time of the siege when the scarcity began to pinch the besieged then the ãâã ãâã ãâã ãâã ãâã broke into all houses tormented the possessors to bring out their provision When mothers saith he snatch'd victuals out of their babes mouthes in came the seditious and snatch'd it out of theirs and catching up the children which held fast the bits in their mouthes and would not let them goe they dash'd them against the ground Those that to prevent them eat up what they had before they could come to them they used with most horrid cruelties ãâã ãâã ãâã ãâã ãâã taking themselves to be injured by them who thus rob bed them of their prey And those that were ready to die through the famine they would yet search more strictly ãâã ãâã ãâã ãâã ãâã lest they should have some food in their bosome and only make as if they were famish'd when they were not and then ãâã ãâã ãâã ãâã ãâã horrible waies of torment did they use to find out food And so true is that which is here said of their killing one another that saith he ãâã ãâã ãâã ãâã ãâã they would run through those
that lay alive but ready to faint before them to trie their weapons And the horridnesses of these practices of theirs upon one another was such saith he that if the Romans had delayed the work the earth would have swallowed them up or fire and brimstone would have fallen from heaven on them as on Sodome And though the whole faction of the Zelots were kill'd by Titus in the Temple a part of which they fortified and defended yet still after that even to Adrian's time we find mention of their frequent tumults and butcherings of one another But the particulars which are here in this place intimated and the same Mat. 24. 6 7. seem to be earlier then these as being both here and there set before the famines and pestilences and earthquakes all which as they are both there and here mentioned are but ãâã ãâã ãâã ãâã ãâã the beginnings of their ensuing calamities the signes and forerunners of them And many such slaughters there then were in the latter end of Claudius and throughout Nero's reign caused by seditions and tumults from time to time succeeding one another and famines in like manner consequent to their seditious commotions and so as it is uncertain so it matters not much in what point of time these here are placed Only for the preventing of mistakes we may proceed thus farre in defining of this time that the famine here mention'd cannot be that foretold by Agabus nor consequently can the slaughters here mention'd be any preceding that if what is here said be by way of prophecie For that famine foretold by Agabus came to passe in the second year of Claudius which was before S. John's banishment can be imagin'd to be For that S. John was at Jerusalem about the sixth of Claudius appears by Paul's finding him there Gal. 2. 9. at his coming up with Barnabas from Antioch to the Council there And that Claudius did not banish the Jewes from Rome till after this appears Act. 18. where upon that occasion Aquila was but newly come from Rome ver 2. at the time of Paul's being come from Athens to Corinth and there must be some competent time intervening betwixt the Council and this For after he separated from Barnabas his businesse was in Syria Cilicia Derbe Lystra Phrygia Galatia Mysia Troas Philippi Amphipolis Apollonia Thessalonica Beroea and Athens This banishment of the Jewes from Rome Orosius l. 7. c. 6. relates out of Josephus to have been about this ninth of Claudius And that Claudius did any act against Christians before they were involved in that expulsion among the Jewes we have no ground or reason to affirm But on the contrary Suetonius is clear Claud. c. 25. that he banished the Jewes that followed Christ Which makes it reasonable to assent to the judgment of Chronologers that in this ninth of Claudius John was banish'd from Ephesus to Patmos all parts of the Roman dominions doing the same that was done at Rome However that John was not sent into Patmos before that famine doth thus appear irrefragably No manner of persecution fell upon the Christians from the Roman Emperor or Proconsul or Procurator before they were stirred up by the Jewes the fountains of all the persecutions saith Tertullian cont Gnost And the Jewes stirred not up the Gentiles untill by the Apostles turning away from them to the Gentiles they were incensed and provoked Act. 13. 46. and that was after the death of Herod Agrippa which was in the fourth of Claudius And therefore supposing the exile of S. John to Patmos to have been toward this end of Claudius's reigne it is consequent that to that time also and not before these mutual slaughters must belong And of this sort Josephus mentions very bloody ones when the Sicarii raged in the time of Felix Ant. l. 20. c. ãâã ãâã ãâã ãâã ãâã And at the end of that chapter he adds ãâã ãâã ãâã ãâã ãâã that many of the Priests were in distresse and died for want though because that famine seems to have been on the Priests only by the oppression of the high-priests it is not certain that that is it which is here mention'd but some other about that time not particularly mentioned by him And these slaughters wrought by these seditious persons as they are properly parallel to the ãâã ãâã ãâã ãâã ãâã the beginnings of pangs Mat. 24. so are they to the second horse in this Vision And presently after the state of Judaea is so related by Josephus c. ãâã ãâã ãâã ãâã ãâã as their condition may well be represented in this Vision v. 8. where the power is given to them to kill upon the fourth part of the land with sword and hunger and death the Jewes never desisting from sedition ãâã ãâã ãâã ãâã ãâã until they kindled accended a warre And this will be a fit season also in which to place the crying of the souls beneath the Altar which must be somewhat before the murther of S. James the Bishop of Jerusalem set down after the death of Festus and before Albinus entred the province c. ãâã ãâã ãâã ãâã ãâã and said to have raised great grief and indignation in all that had any sense of justice ãâã ãâã ãâã ãâã ãâã all that were most just in the city and exact concerning the laws took it very ill saith he V. 6. A measure of wheat for a peny Choenix is not any set measure but hath often varied in several times saith Waserus Ant. Mens l. 2. c. 3. and doth ordinarily signifie that proportion of wheat which will be sufficient for one mans food for a day So ãâã ãâã ãâã ãâã ãâã is it seems by the Gospel Mat. 20. 2. the wages of a daies labour And then the meaning of A choenix for a peny is that a man's daies-labour shall but bring him in as much bread as he daily wanteth all other necessaries for him and even bread for his whole family being wanting for the choenix was but the proportion for one person This signifies the beginning of a famine the dearnesse of corn as will be discerned if it be compared with the difference that is among us between the day-wages of a labourer and the quantity of bread which is necessary for him two pence in bread being thought largely sufficient for a single man's food when yet his ordinary wages is five or six times as much by which may be guess'd the meaning of a choenix of wheat for a denarie viz. two peny-worth of bread perhaps lesse sold for a shilling or every thing six times as dear as ordinary And so this whole verse and the rider of the black horse with the ballance in his hand is an embleme of dearth beginning though not yet rioting upon them and so is most proper to be applied to the famines in Judaea foretold by Christ Mat. 24. 7. which yet were none of them comparable with those horrible streights of famine which befell them afterward in the siege
were slain in their passage through the countrey And so again v. 19. Their power is in their mouth and in their tailes For though it is possible again that by the mouth and the taile may be meant the horse-men and for expedition sake a foot-man took up behind every one of them to which will also be appliable that which follows that their tailes had heads and with them they doe hurt that is these foot-men set down from the horses were able to fight also and indeed were the most mischievous yet it is very reasonable to expound that also more grossly that this army cannot better be express'd then by a poisonous killing serpent that particularly call'd amphisbaenâ which hath an head at each end and so can equally wound by either Which being applied to the whole army and not to each horse-man in it will denote the two parts of the army a front and a rear the former before described v. 17. 18. very terrible in their march and making great slaughters and then both of them together v. 19. that their taile is as formidable as their head their rear as their front and in respect of both together they are like that serpent which hath another head in the taile and can doe as much hurt with that as with the other What is the particular notation of each of these phrases may be some what uncertain whether either of these or whether yet some other rather but for the main or all together there is little doubt but they make up a description of the terribleness of that army in their march toward Jerusalem and the great slaughters on the Jewes by the way thither and that is all that is necessary to be known for the understanding the Vision CHAP. X. 1. AND I saw another mighty Angel come down from heaven clothed with a cloud and a rainebow was upon his head and his face was as it were the sunne and his feet as pillars of fire Paraphrase 1. Upon the multiplying of these sinnes c. 9. 21. and impenitent continuing in all their provocations it was just with God to proceed as now he appeared to me in the vision to doe For me thought I saw another Angel of speciall dignity such as ch 5. 2. and ch 18. 21. designed and used for eminent imployments coming down in a cloud from heaven as Angels are wont to doe on Gods messages having a rainbow on his head either to denote a glorious appearance as Ezech. 1. 28. or perhaps moreover see c. 4. 3. Gods covenant of mercy and deliverance made with all his faithfull servants who were now to receive benefit by what should fall out see c. 9. 13. but his looks or countenance were most terrible and his feet denoting his wayes and present designed actions were most sad and destructive the fire noting destruction and the pillars the fixtnesse of the decree the immutablenesse of it 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth Paraphrase 2. And he had in his hand a roll opened and so ready to be read wherein was contained a sentence against the whole nation of the Jewes see note on ch 7. 6. a decree come out from God of utter destruction and this was the completion of that prophecy wherein 't was said that Christ should make his enemies his footstool that is subdue and bring them down and that here express'd by this Angels setting both his feet on them 3. And cried with a loud voice as when a lion roareth and when he had cried note a seven thunders uttered their voices Paraphrase 3. And this Angel roared terribly as a Lion doth roar after his prey when he is in fight of it and upon that as upon a call the seven thunders uttered their voices that is me thought I heard seven that is many claps of thunder and voices coming out of them by which the destruction of Jerusalem by Titus was shortly represented 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not Paraphrase 4. And as I had before written what I had seen and heard so now I was about to doe to set down what was said by those voices but I was commanded that I should not doe so but on the other side that I should shut and seal them up signifying them to be too terrible to be revealed the ears of every one that heard them would tingle and therefore fitter to be sealed and closed up in silence then to be recorded or set down such was this destruction by Titus 5. And the Angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven Paraphrase 5. And the Angel ver 1. lift up his hand to heaven as a ceremony of swearing Gen. 14. 22. Deut. 32. 40. proportionably to that which is said of God concerning the provoking Israelites that he sware in his wrath they should not enter into his rest that is that they should die in the wildernesse and not enter into Canaan or concerning the delivering his people out of Antiochus's hands Dan. 12. 7. 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be note b time no longer 7 But in the daies of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets Paraphrase 6 7. And with an oath by God the creator of all the world he pronounced the sentence that time of delay should no more be that is that this execution of God's decree should be no longer deferred but the destruction so long threatned which when it came it should be a total utter destruction should now immediately light upon this people A very great part of it now by Titus and within a very little while upon the sounding of the seventh Angel it should be perfected and so all those prophecies be fulfilled whereby it had been foretold both by the old prophets and since by the prophets under the New Testament to whom it had been made known by God though when or at what point of time it had never been revealed to any Mat. 24. 36. Act. 1. 7. and so was kept as a mysterie 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the Angel which standeth upon the sea and upon the earth Paraphrase 8. And that voice that spake to me from heaven v. 4. again spake to me and commanded me
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 Capiâol 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
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
the third from the false prophet 1. The response of the devils raised by Maxentius's command 2. the encouragement of the augurs or heathen priests that divined by entrails 3. some false predictions out of some passages of the Sibyl's writings 14. For they are the spirits of devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty Paraphrase 14. And all these were made use of to deceive Maxentius and give him confidence that he should prosper in his tyranny and holding out against Constantine which was the occasion of Constantine's setting upon and destroying his army of his entring Rome and of that blow that befell Idolatry by this means 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Paraphrase 15. Such unexpected suddain changes as these such secret undiscernable proceedings of God's providence may in all reason be admonitions to all to be watchfull and not to comply with the present prevailing power in any unchristian or uncomely manner lest when they have done so that which they have designed as their greatest security be indeed their greatest danger 16. And he gathered them together into a place called in the Hebrew tongue note h Armageddon Paraphrase 16. And these evill spirits excited him and engaged him and all his armies in a fight wherein they were utterly vanquish'd and destroyed See note e. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the throne saying note i It is done Paraphrase 17. And the seventh Angel poured out his vial into the air noting a decree of heaven now to be executed on the earth and presently methought I heard a proclamation come out of the Holy of Holies from the throne of God denoting the going out of God's decree which was delivered in these words It was or hath been that is Heathen Rome is now destroyed And this was after in Honorius's time as will be more fully set down ch 17. 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great Paraphrase 18. And methought there were thunders and lightnings and an earthquake such as never had been known before denoting this vast change the greatest of any that now was by this means wrought in the world 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath Paraphrase 19. And Rome being at this time of Honorius divided into three parties one Heathen a second Orthodox a third Heretical impure see note on chap. 17. c. wicked Christians this brought in Alaricus and by that means destruction on all heathen Rome And thus was God's just vengeance executed upon them 20. And every island fled away and the mountains were not found Paraphrase 20. And as 't is ordinary for islands and hills to be removed by earthquakes so now the maritime towns and strong holds were destroyed by this incursion of the Gothes 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great Paraphrase 21. And this judgment fell upon them most visibly and discernibly from heaven and withall in a most heavy unsupportable manner and yet after this such obduration of hearts possessed them of the heathens that survived these judgments that they were the more obstinate in their Idolatrous heathen courses and still railed at the Christians as the authors of all these miseries that befell them Annotations on Chap. XVI V. 2. Vpon the earth What is here meant by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the earth or land and the sea and the rivers and fountains of waters v. 2 3 4. may appear by v. 1. where the Angels are appointed to pour out their vials upon the earth or land That in all reason signifies the Roman Empire the thing represented in these Visions as before it signified the nation and people of the Jewes chap. 7. Note b. And there is no reason to affix any nice critical notation to either of these single that the land v. 2. should signifie severally and so the sea v. 3. and the rivers v. 4. but to take all together for that which was meant by the land v. 1. for so the series here requires where the Angels that were commanded to pour out their vials on the earth pour them out upon these three evidently noting these three to be the distribution of that one and so all one with it So ch 14. 7. God is described as the Creator of the heaven and earth and sea and fountains of waters where all those latter three are set to denote that which is elswhere ordinarily called the earth and no more in opposition to heaven that is this inferior terrestrial globe and all in it To this may be added that when the judgments are represented to fall upon Judaea some are said to fall on the land others on the sea others on the trees c. 7. not necessarily signifying such a separation of the judgments some on this some on that part but the whole nation together on which all those judgments fell and this indeed agreeable to what we read of the judgments that fell on Aegypt where though some of them were caused by the signes that Moses wrought upon the land Exod. 8. 16. others by smiting of the waters streams rivers and ponds and all their gathering together of waters Exod. 7. 19. and so again ch 8. 5. yet 't is manifest that the judgments thus produced by every of these each smiting of his rod there being proportionable to the pouring out of a vial here fell indifferently on the whole land and not one judgment on one part another on another And so sure is it to be understood in this place Many judgments were to be poured out up ân the Roman Empire and by all of them together the whole heathen part of it destroyed This consideration makes it unnecessary farther to enquire into the productions of the several Vials what each of them distinctly signified it being sufficient that each of them notes some kind of destruction and the number of seven being a perfect number the seven Angels and their seven vials and their seven effusions signifie utter destruction and not necessarily any more unlesse it be this that it was not all at once but by several degrees and several sorts of judgments those that
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the ãâã ãâã ãâã ãâã ãâã or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith ãâã ãâã ãâã ãâã ãâã c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary ãâã ãâã ãâã ãâã ãâã saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâa that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God ãâã ãâã ãâã ãâã ãâã as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the ãâã ãâã ãâã ãâã ãâã strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him ãâã ãâã ãâã ãâã ãâã that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem ãâã ãâã ãâã ãâã ãâã but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense ãâã ãâã ãâã ãâã ãâã I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by
rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of almighty God Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel his threats against his enemies and those now to be executed on the heathen whom he shall now subdue by his power because they will not be converted in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any 16. And he hath note b on his vesture and on his thigh a name written King of Kings and Lord of lords Paraphrase 16. And by this means he will shew himself what really he is too strong for any power on earth to resist or stand our against 17. And I saw an Angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together to the supper of the great God Paraphrase 17. And methought I saw an Angel standing in the sun noting the clearness of the vision now delivered and he called to all the birds of prey Goths and Vandals c. that they should come as to a feast to this judgment of God upon these Idolaters noting the great slaughter which was now foretold to which Vultures doe betake themselves our of a natural sagacity as Job saith of the Eagle Where the slain are there is he 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beasts and the Kings of the earth and their armies gathered together to make warrre against him that sat on the horse and against his army Paraphrase 19. And the Idol-worship set up at Rome and under her dominion set it self to persecute Christianity 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake burning with brimstone Paraphrase 20. And the Roman Idolatry and the Magick and Auguries and the divinations of the heathen Priests that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry were to be like Sodom and Gomorrha utterly extirpated see ch 13. 11. and note g. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh Paraphrase 21. And the rest that is all the seââet Idolaters were swept away in the same destruction also for thinking that these armies against Rome would be favourable to any more then to the Orthodox pure Christians they then thought it a fit time to discover themselves but strangely miscarried in it the Christians that fled to the Basilica or Temple being the only persons that found deliverance see note on ch 17. c. and so all their Idol-worship was destroyed which is the summe of this Chapter Annotations on Chap. XIX V. 8. Righteousnesse of the Saints Some difficulty there is in this phrase ãâã ãâã ãâã ãâã ãâã which is ordinarily rendred the righteousness of the saints For the word ãâã ãâã ãâã ãâã ãâã is not thus used in these books see Note on Rom. 8. b. but for the Ordinances of the Mosaical law And then ãâã ãâã ãâã ãâã ãâã being the very word which is used to denote the Sanctuary Heb. 8. 2. ãâã ãâã ãâã ãâã ãâã the minister of the sanctuary and ãâã ãâã ãâã ãâã ãâã the sanctuary ch 9. 2. and elswhere and ãâã ãâã ãâã ãâã ãâã being the Neuter as well as the Masculine gender and by consequence capable of being accommodated to this sense it is not improbable that ãâã ãâã ãâã ãâã ãâã should denote the ordinances of the sanctuary the Levitical laws or customes among which this was one that the Priest when he went into the Sanctuary should wear that vesture of fine linen pure and white Thus Levit. 16. 't is appointed Thus shall Aaron come into the holy place v. 3. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired these are holy garments c. that is the garments which he is to use when he goes into the Sanctuary which being appointed him by this law of God to Moses may fitly be called ãâã ãâã ãâã ãâã ãâã the Ordinances of the holies And if it be so then it will most fitly be applied to this Spouse of Christ the Christian Church to which Christ was ready so solemnly to be married ver 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers that it should now be clothed after the manner of the Priest when he went into the Sanctuary to note the great liberty and immunities and privileges now bestow'd on the Church by the Emperour This we have formerly seen express'd by our being Kings and Priests unto God chap. 1. Note c. Priests in respect of liberty of assemblies and executing the office of Bishops c. in the Church Which being so eminently bestow'd on the Church by Constantine above all that ever had been in the Church before may here in like manner be most fitly express'd by being clothed in the holy garments which denoted the Priests going into the Sanctuary V. 16. On his vesture and on his thigh The mention of the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã vesture and thigh are here put together to denote the robe Imperial by the former and the sword which is girded on the thigh by the latter as ensignes of supreme power and authority especially when on them both on the Robe and the hilt of the sword as the ensigne of that office is written that most honourable title KING OF KINGS AND LORD OF LORDS thereby noting him to be superiour to all power and force in the world triumphantly victorious over all CHAP. XX. 1. AND I saw an Angel come down from heaven having the key of the bottomelesse pit and a great chain in his hand Paraphrase 1. And I saw another representation by which I discerned what should succeed the conversion of heathen Rome to Christianity viz. a tranquillity and flourishing estate of Christianity for some time though not for ever And first methought I saw an angel coming from heaven a token of very good news at this time and elsewhere as sometimes of judgments from God with the key of hell and a great chain in his hand to signifie what follows v. 2. that Satan should now be shut up and chained 2. And he laid hold
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã the camp of Saints CHAP. XXI 1. AND I saw a note a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea Paraphrase 1. And for a clearer representation of the flourishing estate of the Christian Church for a thousand years c. 20. to which was annex'd as in a parenthesis in a few verses the rise and successe and destruction of Mahomedisme at the end of the third verse and from v. 7. to v. 11. and to that again the day of the last doom from v. 11. to the end of the chapter there was father represented to me a most eminent illustrious change a kind of new world all the idolatry c. that was before being done away 2. And I John saw the holy city note b new Jerusalem coming down from God out of heaven prepared as a bride adorned for her husband Paraphrase 2. And I saw visibly methought another Jerusalem coming down to be here upon the earth set out in a very beautifull glorious manner such as brides appear in see c. 19. 17. that is the Christian Church in as much solemnity of serving and worshipping God as in the Jewish Temple at Jerusalem had been and that was upon Constantine's receiving the faith and setting out his edict for Christian religion see c. 20. 4. 3. And I heard a great voice out of heaven saying note c Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God Paraphrase 3. And I heard an acclamation out of heaven given to this appearance signifying it to be the Christian Church now solemnly espoused to Christ which he will consequently protect and defend see Ezech. 37. 27. as long as they faithfully adhere to him 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away Paraphrase 4. And all persecutions and pressures and putting to death and banishing and punishing for religion which was before so ordinary and all inconvenience or incommodation by being Christians were done away 5. And he that sate upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithful Paraphrase 5. And God owned this great change all become new as the return from captivity is called a new things Isa 43. 19. as an act of his special providence and bid me take notice of it as a thing of prime eminent importance and concernment and as a decree of his that it should certainly come to passe 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is a thirst of the fountain of the water of life freely Paraphrase 6. And he farther said unto me Here is an end of the former state of Idol-worship persecution c. see c. 16 17. or This I have done by my eternal power and now every one that will shall have a free exercise of Christianity without any thing done by him to purchase or contribute toward it without any thing of inconvenience suffered by it 7. He that overcometh shall inherit all things and I will be his God and he shall be my son Paraphrase 7. He that continueth constant unto the Christian rule shall have all felicity in this world in doing so shall not now pay so dear for it as before they were wont in times of the prevailing of idolatry and live in the Church my family as the Son with the Father in all freedome and safety 8. But the note d fearful and unbelieving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all liars shall have their part in the lake that burneth with fire and brimstone which is the second death Paraphrase 8. But for the false apostatizing cowardly Gnosticks notable for so many ill qualities abominable villanies of lust bloodinesse persecuting of the Orthodox pure Christians adultery sorcety idol-worship deep dissimulation and lying and falsifying yea perjuries and all such as they were they shall utterly be turned out of the Church see note on c. 20. d. not to appear any more among the Christians 9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the bride the Lambs wife Paraphrase 9. And one of the seven angels that had the seven vials of the last plagues c. 17. 1. that is the executioners of judgment on Gentile Rome came to me and said Come and I will shew thee that Christian Church which be those former destructions wrought upon heathen Rome is come out of the persecutions into a flourishing condition 10. And he carried me away in the spirit to a great and high mountain and shewed me that great note e city the holy Jerusalem descending out of heaven from God Paraphrase 10. And methought I was carried unto the top of a great mountain and there was shewed this Christian Church called a city upon an hill Mat. 5. 14. mentioned before under the title of the new as here of the holy Jerusalem holy in respect of order and discipline for holinesse of living and that glorious beautiful flourishing state bestowed on it by God v. 1. 11. Having the glory of God and her light was like unto a stone most precious even like a jasper-stone clear as Crystal Paraphrase 11. Having God's presence most particularly and remarkably with it v. 3. note e. see note on Jo. 1. c. and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and twelve names written thereon which are the names of the twelve tribes of the children of Israel Paraphrase 12. Having a great high wall noting the faith of Christ or doctrine of the Gospel by which it is encompass'd and all enemies hereticks c. excluded and twelve
submit themselves to it and be glad to be members of the Church and doe their best to support it and endow it with the riches of this world 25. And the gates of it shall not be shut not be shut at all by day for there shall be no night there Paraphrase 25. And there shall be a most ready hospitable reception at all times for all that will come in to the faith by amendment of life 26. And they shall bring the glory and honour of the nations into it Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire shall come in to the Church and contribute their best to the flourishing of it by endowing of the Church which is ordinarily meant by honour see Col. 2. note i. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination and maketh a lie but they which are written in the Lambs book of life Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly and only they shall be kept out which are immers'd in all filthiness and abominable unnatural vicious practices and in all kind of unjust dealings for such cannot by the laws of baptisme be received and such will not desire to undergoe Christ's discipline Annotations on Chap. XXI V. 1. New heaven and new earth That heaven and earth signifie no more then the world hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth in stead of the old which is put away must signifie no more than a new world And this in the prophetick style is most proper to denote a flourishing state and condition of the Church as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse is a pure Christian Church planted by Christ in stead of the old Judaical mode but this here with some difference noting the flourishing condition of it in opposition to the former persecutions it was under the change consisting in that And this from Isai 65. 17. where creating new heavens and new earth is sending the Jewes a joyfull deliverance and that a very permanent one ch 66. 22. To which is appliable that of the Jewes who say that whensoever ãâã ãâã ãâã ãâã ãâã the new song is mention'd 't is meant of the future age that of the Messias so R. Solomon on Psal 96. 1. and R. Gaon renders the reason because there shall be a new heaven and a new earth V. 2. New Jerusalem The true meaning of the new Jerusalem mention'd here ver 2. and again with the addition of holy and the glory of God upon it ver 11. will be a key to the interpreting this chapter That it signifies not the state of glorified Saints in heaven appears by its descending from heaven in both places and that according to the use of that phrase ch 10. 1. 18. 1. as an expression of some eminent benefit and blessing in the Church and so it must needs be here on earth and being here set down with the glory of God upon it it will signifie the pure Christian Church joyning Christian practice with the profession thereof and that in a flourishing condition express'd by the new heaven and new earth see Note a. In this sense we have the supernal Jerusalem Gal. 4. 26. the new Jerusalem Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God and the name of the city of God the new Jerusalem which there signifies the pure Catholick Christian Church To which purpose it is observable that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem saith of it that it was ãâã ãâã ãâã ãâã ãâã I should think it should be ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã the new Jerusalem concerning which the holy Scriptures prophesying by divine Spirit doe sing many things l. 3. De vit Const c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out And though his application of it to the building of that Temple at Jerusalem both there and before ãâã ãâã ãâã ãâã ãâã be somewhat too much restrain'd yet the time of Constantine is perfectly agreeable to the notion which we have given of it and the flourishing condition of Christianity not only at Jerusalem of which the building that Temple was an instance but over the whole habitable world the full importance of it is not any way excluded by this stricter accommodation of his but is rather evidenced by these passages to have been the interpretation affix'd to this prophecie in those times wherein he wrote The only difficulty remaining will be whether this Vision being here placed after that other of chap. 20. concerning the thousand years and the Turks invasions of the Church it be here set to signifie any new change after that founded in the destruction of the Mahometans ch 20. 9 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down ch 20. 4 6. And this latter may safely be pitch'd upon notwithstanding the placing of it after For that which hath been observed of Joseph concerning the King's dreams Gen. 41. 32. that the two dreams being to one purpose v. 25. 't was doubled to shew 't was established by God so it hath been ordinary with the Prophets in the Old Testament and oft exemplified here that two Visions should belong to the same matter And this here very pertinent to the one designe of all these Visions to fortifie the seven Churches of Asia by foretelling largely the flourishing condition to which God should at last advance the Christian Church which being but briefly pointed at in the former chapter and that with a mixture of the contrary and only the space of it for the thousand years particularly and punctually insisted on 't was here fit to be more largely and rhetorically set down being a thing of so great importance That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecie of old Tobit before his death ch 14. 6 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously of the former see Note on Mat. 24. c. and the Praemon the beginning of which is the conversion of the Gentile world and their burying their idols ver 6. which was the summe of these former Visions ch 18. and then follows all nations praising the Lord all people confessing God and the Lord 's exalting his people and all those that love the Lord our God in truth and justice shall rejoice
1. 350. 2. Fulfill the word 652. 2. Fulfilled 21. 2. 28. 2. 337. 1. Fulness 495. 1. Fulness of God 621. 2. Fully come 337. 1. a thousand six hundred Furlongs 920. 2. G. Gabbatha 323. 1. Gadara 46. 2. Gained 286. 1. 433. 1. Gainsaying 851. 1. Gaius 846. 1. Galatians 595. Galilee of the Gentiles 2â 2. out of Galilee no prophet 292. 2. Gall of bitterness 360. 2. Gates of hell 84. 1. 760. 2. Gather together 616. 2. our Gathering together unto him 679. 1. which God Gave 862. Genealogies 687. 1. General Epistle 770. 842. General assembly 764. 2. Generation 6. 1. 116. 1. Generation of vipers 832. 2. declare his Generation 361. 2. Genesaâet 77. 2. Gentiles 292. 1. reigne over the Gentiles 507. 1. times of the Gentiles 256. 1. Gentleness 586. 1. in the holy Ghost 483. 1. Gift of the holy Ghost 338. 2. 351. 2. Gift 79. 1. 112. 1. 743. 2. good Gift 644. 1. heavenly Gift 738. 2. gave Gifts 623. 1. Gird 233. 1. I will Give him 879. 2. Give repentance 710. 1. there was Given him 915. 1. my Father Giveth me 286. 1. 668. 1. oile of Gladnesse 132. 1. Glory 8. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 619. 2. 748. 2. 804. 1. 810. 1. 812. 2. Glory of Christ 326. 1. 776. 1. 851. 1. Glory which thou hast given me 287. 2. Glory of God 455. 2. Glory of God in the face of Jesus 804. 1. weight of Glory 576. 2. Glorifie God 919. 1. Glorious Gospel 687. 1. Glorying 291. 1. Gnashing of teeth 46. 1. God 670. 2. God blessed for ever 484. 2. is not of God 832. 1. neither bid him God speed 844. 2. Godlinesse 694. 2. Godliness is gain 695. 2. Goeth not out 846. 1. Gog 941. 2. Gog and Magog 916. 2. Gold 11. 2. 797. 2. Gold of the Temple 112. 2. Gold tried in the fire 882. 1. Gold silver 518. 2. Gone out 205. 1. Gone up 409. 2. Good 32. 2. 98. 1. it is Good 532. 1. Good gift 644. 1. Good manners 564. 2. Good things 245. 2. Good will 196. 1. Good word of God 739. 1. Good work 692. 1. Good works 32. 2. 720. 1. Gospel 3. 2. 919. 1. everlasting Gospel 191. 1. 919. 1. my Gospel 449. 2. Governments 552. 2. Governor 198. 1. Grace 189. 1. 410. 1. 620. 1. 786. 2. 769. 1. 629. 1. 768. 2. Grace abound 585. 1. my Grace 637. 2. Grace of life 798. 2. Grace for Grace 799. 1. throne of Grace 734. 2. Grace and truth 768. 2. Grant 191. 1. Grasse 901. 1. Grasse of the field 38. 2. green Grasse 898. 1. Great 945. 1. Great city 919. 2. Great commandement 108. 2. Great men 892. 2. ran Greedily 852. 1. Greeks 292. 1. 307. 1. 350. 1. in a Green tree 264. 1. Grieved 504. 1. Grievous 643. 1. Grinde to powder 104. 2. Grudge not 784. 1. Guilty of the body 132. 1. H. an Haeretick 721. 1. Hand 156. 2. is at Hand 679. 2. 680. 1. thy Hand 344. 2. with my own Hand 724. 2. holy Hands 690. 1. lay Hands on 360. 1. 700. 1. Hands which hang down 764. 1. Handle not 656. 1. Hand-writing 655. 1. on these two Hang all 108. 2. Hanged himself 137. 1. Hard 821. 1. Hardeneth 485. 2. Harme 433. 2. Harmelesâe 56. 1. Harpes 888. 2. Harvest 920. 1. what I Hate that I doe 472. 1. Hath not the Father 829. 2. Hath the Sonne 829. 2. Have 74. 1. 234. 2. 340 2. Head 548. 1. 624. 2. dishonours his Head 547. 1. power on her Head 547. 2. 548. 1. one of his Heads 912. 2. falling Head-long 137. 1. 334. 1. Heard 617. 2. 776. 1. 736. 1. ye have Heard 828. 1. Hear 29. 2. Hear in the ear 56. 2. Hearing 301. 2. Hearken 384. 1. Heart 768. 2. whose Heart God hath opened 832. 2. Hearts 188. 1. Heaven 631. 1. things in Heaven 652. 1. Heavens 104. 2. 819. 2. Heavens and earth 650. 2. 818. 1. Heavens were of old 818. 1. Heavenly 275. 1. Hebrew 323. 1. Hebrew tongue 422. 1. Hebrew 292. 1. 725. take Heed 34. 1. if sons then Heires 477. 1. Heires of salvation 729. 1. Hell 62. 2. 944. 1. gates of Hell 84. 1. 760. 2. Help 226. 1. Helps 552. 2. Henceforth 116. 2. 133. 1. 920. 1. God's Heritage 806. 1. Herodians 116. 2. Hid themselves in dens 892. 2. Hide a multitude of sins 787. 1. Hidden man of the heart 797. 1. High 945. 1. High places 631. 1. God's High-priest 200. 2. High-priests 198. 1. kindred of the High-priest 344. 1. Higher powers 499. 1. in Himself 591. 1. Hold to the one 37. 2. lay Hold 704. 1. lay Hold on eternal life 812. 1. Hold the truth in unrighteousnesse 443. 1. Holy 532. 2. Holy Ghost 326. 2. full of the Holy Ghost 350. 2. praying in the Holy Ghost 853. 2. Holy ground 807. becometh Holinesse 718. 2. keepers at Home 719. 2. Honour 656. 2. 699. 2. 798. 2. 812. 2. double Honour 699. 1. marriage is Honorable 767. 1. Hope 192. 1. 478. 2. 731. 1. Hopeth all things 556. 1. Hoping for nothing again 211. 1. Horn of salvation 190. 2. Horns 914. 2. Hosanna 103. 1. mine Host 846. 1. that day and Hour 172. 1. about the sixth Hour 323. 1. House 115. 2. 333. 2. 367. 1. 566. 1. 731. 1. House of God 693. 2. House of Onesiphorus 707. 1. Church in their House 566. 1. Houses brethren 818. 2. House-top 57. 1. 123. 1. my God will Humble me 522. 2. in his Humiliation 361. 2. Humility 656. 2. Hundred-âold 74. 1. 96. 2. Hunger and thirst 210. 1. Husk 241. 1. sung an Hymne 133. 2. Hymnes 630. 1. Hypocrisie 780. 2. Hypocrites 34. 2. 124. 2. I. James 562. 1. 601. 1. 770. James the lesse 181. 2. Jannes and Jambres 711. 2. Idle word 68. 2. 70. 2. Idol is nothing 535. 1. Idols 841. 2. keep from Idols 526. 2. meats offered to Idols 397. 1. Idolaters 525. 1. wholly given to Idolatry 405. 1. Jeremie the prophet 745. 1. say they are Jewes 875. 1. Jesting 628. 1. testimony of Jesus 865. 1. Jezabel 680. 2. 877. 1. If 234. 1. 709. 2. make an Image to the beast 915. 1. Impossible 739. 2. Impute sin 455. 1. Imputed for righteousnesse 455. 1. In 621. 2. In the 145. 1. In thee 605. 1. I In the Father 312. 2. you In me 313. 2. I In you 313. 1. Incense 888. 2. time of Incense 187. 1. Incontinence 532. 1. 801. 1. Incorruptible 540. 1. Indebted 229. 1. meat Indeed 244. 1. 288. 2. Infirmities 479. 1. 607. 1. took our Infirmities 46. 1. Inhabiters of the earth 899. 2. Inheritance 616. 2. Inlightened 738. 1. Iniquity 555. 2. 682. 2. 828. 1. Inner man 797. 1. that he may Instruct him 516. 1. Instructed in the law 450. 2. before Instructed 76. 1. make Intercession 49â 1. Intercessions 689. 1. private Interpretation 813. 2. easy to be Intreated 586. 1. Intruding 6â5 2. Intrusted 453. 2. first of John 822. second of John 842.
revelation of John 862. Jot 29. 1. Joy 504. 2. Joy in the holy Ghost 504. 2. fitly Joyned 627. 1. Is 74. 1. this Is 131. 1. Iscariot 54. 2. Judas of Galilee 348. 2. Jude 847. Judge 307. 2. 449. 1. 522. 2. 529. 1. 655. 1. let no man Judge you 778. 2. Judged 454. 1. Judged according to men in the flesh 465. 2. Judgest another mans servant 778. 1. Judgment 68. 1. 112. 2. 454. 1. his Judgment taken away 361. 2. my Judgment 532. 2. I give my Judgment 658. 2. of Judgment 316. 1. Just 456. 2. Just man 7. 2. Justified 62. 1. 454. 1. 462. 1. Justified in the spirit 695. 1. K. Keep my saying 314. 1. Keep his word 824. 2. Keyes of the Kingdome 84. 2. Kill one another 889. 1. ye Kill and desire to have 784. 2. is King 554. 2. every King of beasts 780. 1. all the Kindreds of the earth 856. 1. King of the Jews 10. 1. make him a King 285. 1. Kings 892. 2. Kings and Priests 866. 2. Kings of the earth 892. 2. 908. 2. many Kings 904. 2. Kingdome of God 677. 1. Kingdome of heaven 14. 2. coming in his Kingdome 85. 2. Kingdomes of this world are become the Kingdomes of God 907. 2. holy Kisse 509. 2. Know God 443. 1. 833. 2. Know that we have known him 824. 2. Know ye not 538. 2. to Know somewhat 513. 1. Know my voice 287. 1. Knowest the will 450. 1. Knowledge 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 1 2. 8â0 1. 873. 1. 878. 1. according to Knowledge 798. 1. all Knowledge 810. 2. in Knowledge 660. 1. indued with Knowledge 779. 1. Knowledge of the truth 752. 2. form of Knowledge 810. 2. Knowledge falsely so called 513. 1. 811. 1. Known openly 291. 1. had not Known 469. 2. L. Labour 286. 1. 666. 1. 920. 1. Labour among you 673. 2. Labour in the Lord 508. 1. Lacking 168. 2. Lady 844. 1. Lake 218. 2. like a Lamb 914. 2. pretious bloud as of a Lamb 356. 1. Lamps 884. 1. Land 11. 1. 130. 2. 239. 2. 894. 1. Land of Judah 11. 1. Lanthorn 320. 1. Laodicea 881. 1. from Laodicea 661. 1. how large a letter 612. 2. Last daies 338. 1. 712. 2. 784. 1. Last time 119. 2. 338. 1. 817. 1. 827. 2. first shall be Last 165. 2. Law 26. 2. 301. 2. know not the Law 292. 2. Law hath power over 468. 1. Law in the members 471. 1. Law of sin 472. 1. 476. 1. strive Lawfully 539. 1. Lay not this 357. 2. not the Least 11. 1. Leven of the Sadduce 583. 1. Leaves for healing 948. 2. Led by the Spirit 223. 1. Lest 348. 2. Letter 28. 1. 612. 2. by Letter 680. 1. a Lie 455. 1. to Lie 347. 1. Lied unto God 838. 2. a Lier 829. 1. make him a Lier 823. 1. Liers 717. 1. Life 798. 2. 915. 2. this Life 348. 1. tree of Life 947. 2. Lifted up 795. 2. Light 823. 1. true Light 827. 2. Like-minded 641. 2. Likenesse 640. 1. another mans Line 587. 2. Linen clothes 324. 2. mouth of the Lion 714. 2. fruit of our Lips 769. 1. a Little lower 729. 2. profiteth Little 656. 2. 696. 2. Live 668. 2. in him we Live 407. 2. Live together with him 673. 1. once Lived 470. 1. Living water 278. 1. Locusts 16. 2. 897. 2. Lodge 221. 1. suffereth Long 554. 1. Long-suffering 456. 1. Look for 820. 2. Look up 159. 1. Look upon a woman 30. 1. I looked 883. 1. Loose 326. 2. 360. 1. the onely Lord 850. 1. the Lord is with thee 189. 2. as being Lords 805. 1. Lords day 934. 1. Lords supper 132. 2. Lose 85. 2. suffer Losse 517. 1. Love 873. 1. first Love 872. 1 2. Love of Christ 655. 2. Love without hypocrisie 873. 2. perfect Love casteth out fear 824. 2. to Love 312. 1. Love not the Lord 563. 1. Loved this present world 692. 1. Lovest thou me 328. 2. made Low 773. 2. a little Lower 729. 2. filthy Lucre 806. 1. Lunatick 88. 2. Lust 470. 2. 669. 1. Lusteth to envy 782. 1. M. Macedonia 685. 1. he is Mad 147. 1. Made you overseers 417. 2. Made to be taken 815. 1. Magdala 81. 2. Magog 942. 1. Majesty 812. 2. Maintein 721. 1. Malefactors 264. 2. Mammon 113. 1. 244. 1. ordinance of Man 477. 1. son of Man 67. 1. 83. 1. Man of sin 680. 2. Manger 196. 1. made Manifest 518. 1. 578. 2. Manifestation 477. 2. hidden Manna 876. 2. what Manner of man 773. 2. Many 463. 2. 904. 2. before Many 350. 1. punishment inflicted of Many 572. 1. Maranatha 566. 1. the Mark 644. 2. Mark in their right hand 916. 1. Market 157. 1. Marriage 49. 1. 106. 1. Marriage is honorable 767. 1. forbidding to Marry 696. 1. Mars-hill 406. 1. one is your Master 778. 2. be not many Masters 778. 1. a Matter 414. 2. in a Matter 670. 1. according to Matthew 3. a Measure 891. 1. in the Measure 625. 1. our Measure 587. 2. sat at Meat 130. 2. Meats 768. 2. Meditate 697. 1. spirit of Meeknesse 612. 1. Melita 433. 1. Melt with fervent heat 819. 1. Memorial 367. 1. after the manner of Men 466. 1. 564. 2. Mercy 113. 1. Mercy-seat 748. 2. Middle wall of partition 111. 2. 619. 1. in the Midst 264. 2. in the Midst of the throne 884. 1. Mightily 409. 1. Mighty men 892. 2. Mighty through God 587. 1. a Mile 32. 1. Milk of the word 792. 1. Minister 217. 1. Minister about holy things 286. 1. Ministery 662. 2. Ministers of the word 186. 2. Ministration 188. 2. Ministred to my want 552. 2. Minstrels 49. 2. Miracles 551. 2. Mischief 388. 1. not being Mixed 733. 1. cruel Mockings 758. 2. Moloch 356. 2. summe of Money 356. 1. thy Money perish with thee 523. 1. Money-changers 103. 2. Moon 898. 2. More 32. 2. More then 444. 1. giveth More grace 782. 1. Morning starre 879. 1. body of Moses 851. 1. Mote 40. 1. holy Mountain 807. Mourn 522. 2. Mourned 90. 1. Mouth speaking great things 913. 2. out of their Mouthes 902. 2. Multitude 260. 1. Multitude of the disciples 350. 1. some of the Multitude 414. 1. Murtherers 420. 1. Mustard-seed 236. 1. Myrrhe 11. 2. Mystery 929. 2. Mystery of godlinesse 695. 1. Mystery of iniquity 682. 2. Mystery of his will 616. 2. 652. 1. a great Mystery 798. 1. N. Naked 734. 2. Name of the beast 916. 2. for the Name 846. 1. new Name 876. 2. number of the Name 916. 2. Named of him 652. 2. not so much as Named among the Gentiles 522. 1. Names 334. 1. Names of blasphemy 912. 1. call by their Names 301. 1. Names are not written 913. 2. Nations 121. 2. 140. 1. 257. 2. 908. 1. all Nations 168. 2. Nature 548. 2. course of Nature 779. 2. by Nature children of wrath 549. 1. against Nature 549. 2. Natural face 773. 2. Nazarite 11. 2. Necessary 399. 2. Necessary uses 722.
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 â indissoluble ãâã ãâã ãâã ãâã ãâã 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 â superinducing of better ãâã ãâã ãâã ãâã ãâã * or let us for the King's MS. ãâã ãâã ãâã ãâã ãâã * Covenant ãâã ãâã ãâã ãâã ãâã 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 â perpetuity ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 â upon a day ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 * ââth built ãâã ãâã ãâã ãâã ãâã 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 â should not have been ãâã * those being Priests ãâã ãâã ãâã ãâã ãâã â âait upon the in age ãâã ãâã ãâã ãâã ãâã * enacted ãâã ãâã ãâã ãâã ãâã â he saith to them ãâã ãâã ãâã ãâã ãâã 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 â on ãâã ãâã ãâã ãâã ãâã * or citizen for the King 's Mâ reads ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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
made by Moses but that by God ch 8. 2. this consisted of two parts * the first therefore â worship ãâã ãâã ãâã ãâã ãâã 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. â Which parrable belongs to the time approaching ãâã ãâã ãâã ãâã ãâã * according to which parable for the King's MS. reads ãâã ãâã ãâã ãâã ãâã â are offered ãâã ãâã ãâã ãâã ãâã * being not able to perfect the worshipper ãâã ãâã ãâã ãâã ãâã 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 â Being only imposed for meats ãâã ãâã ãâã ãâã ãâã * for once or once for all ãâã ãâã ãâã ãâã ãâã * Covenant see note on the Title of these books â Covenant * be produced â firm ãâã ãâã ãâã ãâã ãâã * first was consecrated ãâã ãâã ãâã ãâã ãâã â Covenant * commanded for or toward you ãâã ãâã ãâã ãâã ãâã â of service ãâã ãâã ãâã ãâã ãâã * copies ãâã ãâã ãâã ãâã ãâã â at the consummat on of the ageâ ãâã ãâã ãâã ãâã ãâã * hath he been manifested by sacrificing of himself for the putting away of sin ãâã ãâã ãâã ãâã ãâã â and where as there is reserved for men ãâã ãâã ãâã ãâã ãâã * for their deliverance sic ãâã ãâã ãâã ãâã ãâã see note on â a. b. â the King's MS. adds here ãâã ãâã ãâã ãâã ãâã by faith ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * the good ãâã ãâã ãâã ãâã ãâã â by the same sacrifices eve y year ãâã ãâã ãâã ãâã ãâã * Sure they would have ceased for many other copies read ãâã ãâã ãâã ãâã ãâã leaving out ãâã ãâã ãâã ãâã ãâã others read their not but by way of interrogation so Theophylact â a commemoration ãâã ãâã ãâã ãâã ãâã * thou hast not delighted in ãâã ãâã ãâã ãâã ãâã â framed ãâã ãâã ãâã ãâã ãâã * Indenture or folding of the Bill see note on Lu. 4. a. â that I may doe ãâã ãâã ãâã ãâã ãâã * according to the Law ãâã ãâã ãâã ãâã ãâã â through which ãâã ãâã ãâã ãâã ãâã * by ãâã ãâã ãâã ãâã ãâã â Rood indeed ãâã ãâã ãâã ãâã ãâã * upon a day ãâã ãâã ãâã ãâã ãâã * hath for continuance âate ãâã ãâã ãâã ãâã ãâã see v. 14. â For the time to come ãâã ãâã ãâã ãâã ãâã * And the holy Ghost also be ãâã us witnesse ãâã ãâã ãâã ãâã ãâã â first said ãâã ãâã ãâã ãâã ãâã * upon ãâã ãâã ãâã ãâã ãâã â liberty ãâã ãâã ãâã ãâã ãâã * Which he hath consecrated for us a new and living way by the veââ ãâã ãâã ãâã ãâã ãâã â that ãâã his own flesh ãâã ãâã ãâã ãâã ãâã * Let us come to him in fulness of faith ãâã ãâã ãâã ãâã ãâã â hope ãâã ãâã ãâã ãâã ãâã * a * burning of fire ãâã ãâã ãâã ãâã ãâã
â ready to ãâã ãâã ãâã ãâã ãâã * he hath been ãâã ãâã ãâã ãâã ãâã â a profane thing ãâã ãâã ãâã ãâã ãâã * hath reproached ãâã ãâã ãâã ãâã ãâã â combate ãâã ãâã ãâã ãâã ãâã * being made partakers of those which so lived ãâã ãâã ãâã ãâã ãâã â or a fellow-feeling with prisoners for the King's MS. reads ãâã ãâã ãâã ãâã ãâã * knowing that you have in your selves ãâã ãâã ãâã ãâã ãâã â a better being in heaven and an abiding one ãâã ãâã ãâã ãâã ãâã * boldnesse ãâã ãâã ãâã ãâã ãâã â that having done ãâã ãâã ãâã ãâã ãâã * a very little while ãâã ãâã ãâã ãâã ãâã â cometh ãâã ãâã ãâã ãâã ãâã * But ãâã ãâã ãâã ãâã ãâã â And if he draw back or slink away ãâã ãâã ãâã ãâã ãâã * purchasing acquiring finding ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * confident expectation â conviction ãâã ãâã ãâã ãâã ãâã * received a testimony ãâã ãâã ãâã ãâã ãâã â were made not * a sacrifice exceeding that of Cain ãâã ãâã ãâã ãâã ãâã * delivering of his houshold ãâã ãâã ãâã ãâã ãâã â according to ãâã ãâã ãâã ãâã ãâã â even ãâã ãâã ãâã ãâã ãâã * dead in these respects ãâã ãâã ãâã ãâã ãâã * By or according to faith all these died ãâã ãâã ãâã ãâã ãâã â sojurners on the land ãâã ãâã ãâã ãâã ãâã * if they had mentioned ãâã ãâã ãâã ãâã ãâã â they had ãâã ãâã ãâã ãâã ãâã * having admitted or entertained the promises he ãâã ãâã ãâã ãâã ãâã â shall the seed be called to thee ãâã ãâã ãâã ãâã ãâã * in a figure he had also received him ãâã ãâã ãâã ãâã ãâã â by faith concerning things to come ãâã ãâã ãâã ãâã ãâã * worshipped upon ãâã ãâã ãâã ãâã ãâã â comely ãâã ãâã ãâã ãâã ãâã * being grown big ãâã ãâã ãâã ãâã ãâã â to have the temporary enjoyment or delight of sin ãâã ãâã ãâã ãâã ãâã * was constant ãâã ãâã ãâã ãâã ãâã â obeyed not ãâã ãâã ãâã ãâã ãâã * and why do I yet talk or speakly ãâã ãâã ãâã ãâã ãâã â by resurrection ãâã ãâã ãâã ãâã ãâã * contumeties ãâã ãâã ãâã ãâã ãâã â were burnt with hot rons * in want distressed ill handled ãâã ãâã ãâã ãâã ãâã â received testimony ãâã ãâã ãâã ãâã ãâã * God foreseeing somewhat better concerning us that they might not be perfected without us ãâã ãâã ãâã ãâã ãâã k K. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * 1. ãâã ãâã ãâã ãâã ãâã * De ãâã Jud. 1. 2. c. 12. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã * Praepar Evang. 1. 4. p. 267. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * that hath such fair pretences â perseverance ãâã ãâã ãâã ãâã ãâã * exercise game â prescribed or proposed to us ãâã ãâã ãâã ãâã ãâã * the leader and crowner ãâã ãâã ãâã ãâã ãâã â opposition from finners ãâã ãâã ãâã ãâã ãâã â as far as ãâã ãâã ãâã ãâã ãâã * And have ye forgotten ãâã ãâã ãâã ãâã ãâã â have been made partakers ãâã ãâã ãâã ãâã ãâã * according as they thought good ãâã ãâã ãâã ãâã ãâã â matter of joy but sorrow ãâã ãâã ãâã ãâã ãâã * but at last it returns ãâã ãâã ãâã ãâã ãâã â that the same be not turned out of the way but may rather be healed ãâã ãâã ãâã ãâã ãâã * pursue ãâã ãâã ãâã ãâã ãâã â purification ãâã ãâã ãâã ãâã ãâã * lest there be any root of bitterness springing up with poison and thereby many be infected see Act. 8. note b. â dâsh of meat ãâã ãâã ãâã ãâã ãâã * desired to inherit ãâã ãâã ãâã ãâã ãâã â earnestly ãâã ãâã ãâã ãâã ãâã * were not able to bear ãâã ãâã ãâã ãâã ãâã â the myriads ãâã ãâã ãâã ãâã ãâã * enrolled â consummate * delivered the oracle â we that refuse him from heaven ãâã ãâã ãâã ãâã ãâã * Yet once or This onâ time ãâã ãâã ãâã ãâã ãâã â Now the phrase ãâã ãâã ãâã ãâã ãâã * subversion ãâã ãâã ãâã ãâã ãâã â that is not to be shakes ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã â 1. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * p. 205. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * in Lycurg ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * are evil intreated ãâã ãâã ãâã ãâã ãâã â Let marriage be honourable among all ãâã ãâã ãâã ãâã ãâã * be undefiled ãâã ãâã ãâã ãâã ãâã â fornicators ãâã ãâã ãâã ãâã ãâã * dis osiâion temper of mind manners be free from the love of money ãâã ãâã ãâã ãâã ãâã â the things that are present ãâã ãâã ãâã ãâã ãâã * Be mind of your Governors ãâã ãâã ãâã ãâã ãâã â various ãâã ãâã ãâã ãâã ãâã * which walked ãâã ãâã ãâã ãâã ãâã â for a sin offering ãâã ãâã ãâã ãâã ãâã * beneficence and liberality ãâã ãâã ãâã ãâã ãâã see note on Act. 2. d. â grieving or sighing ãâã ãâã ãâã ãâã ãâã * we are confident ãâã ãâã ãâã ãâã ãâã â to behave ourselves well in all things ãâã ãâã ãâã ãâã ãâã * But I the more abundantly beseech you ãâã ãâã ãâã ãâã ãâã â sit you for ãâã ãâã ãâã ãâã
ãâã ãâã ãâã ãâã ãâã is an easie and ordinary phrase to denote the matter of the prophecy and not the auditors of it as when Ezech. 32. 2. 't is said take up a lamentation ãâã ãâã ãâã ãâã ãâã it is not before but concerning Pharaoh Then for the ãâã ãâã ãâã ãâã ãâã many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to ãâã ãâã ãâã ãâã ãâã Kings and so must in reason be joyned in the rendring Then for the rest that follow ãâã ãâã ãâã ãâã ãâã nations and languages those words most fitly signifie the heathen world of distinct languages one from another and all from the Jewes and agreeably the ãâã ãâã ãâã ãâã ãâã many Kings will signifie their Princes or considering them together in an army their Commanders or Rulers over them And the joyning of these with the ãâã ãâã ãâã ãâã ãâã the people of the Jewes in the ensuing prophecy will then signifie their fighting and destroying the Jewes and so it will most exactly belong to the time of Adrian the Emperor of Rome and his Commanders all such being called ãâã ãâã ãâã ãâã ãâã Kings see c. 6. Note h. Marcius Turbo and Rufus c. together with the Auxiliaries that came in to him from the Parthians and many other nations All which together are the subject of his next prophecy ch 11â which is yet wanting to complete the destruction of the Jewes and therefore 't is said ãâã ãâã ãâã ãâã ãâã Thou must prophesy again or see another Vision and this will be the subject of it the dealing of the Jewes and the farther destruction that befell them in Adrian's time By what hath here been said will appear also what is meant by the people and kindred or tribes and tongues and nations c. 11. 9. the two former ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã people and tribes denoting the Jewes and the tongues and nations denoting the Gentiles viz. the people of Jerusalem as now they were made up of Jewes and Gentiles neither of which should shew any reverence to the Christians or expresse any kindnesse to them whilst those seditious people under Barchochebah were in power but on the contrary use them contumeliously and triumph over them v. 10. And so I suppose ãâã ãâã ãâã ãâã ãâã tribes and tongues and nations c. 14. 7. may denote the Jewes and Gentiles that is in that place the Saints or Christians wheresoever inhabiting CHAP. XI 1. AND there was given me a reed like unto a rod and the Angel stood saying Rise and measure the Temple of God and the note a Altar and them that worship therein Paraphrase 1. After the destruction of Jerusalem by Titus c. 10. the most memorable passage concerning this matter of the Jews and so the fittest matter of a farther vision being that which fell on that people under the Emperor Adrian the next vision here seems to belong to that And by way of preparation to the representing of it here is first set down Adrian's re-building of Jerusalem and setting up the heathen worship there To this purpose faith he Methought I had a measuring rod or pole or pertch given me as in Ezechiel c. 40. and a command from the Angel to mete the Temple of God that is first the Sanctuary or Holy and in it the Holy of Holies and then the Court where the altar of burnt-offerings stood and where the people worshipp'd and prayed to God called the court of the Israelites This measuring is the inclosing or setting thus much of the Temple apart in memory of the former consecration not to be profaned or medled with that is built upon by the Emperor Adrian who now designed to erâct a new city there calling it by his own name Aelius Aeelia 2. But the court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths Paraphrase 2. But I was appointed to leave or cast out that is not thus to measure or inclose the court of the Gentiles called the outer court see note on Eph. 2. a. noting that the Roman Emperour should take that in and build upon it and about it a new city not only for Jews but Gentiles to live in and so that Jerusalem formerly called the faithful and holy city should now being thus re-built be called by another name and prosaned with Idol-worship a Temple being erected to Jupiter upon mount Sion and so continue for the same proportion of time that is three years and an half that it had in Daniels prophecy been profaned by Antiochus Dan. 7. 25. 3. And I will give power unto my note b two witnesses and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem one of the Jewish t'other of the Gentile or stranger Christians there and these being raised up by God like prophets to forewarn men of their sinnes and danger shall like prophers set themselves against the sinnes both of the Jewes and Gentiles labour to convert them all to Christianity to bring them to the reformation of their wicked lives to the purging out of all the abominable sins mentioned c. 9. 20 21. unreformed among them and this the Angel told me they should do all that space of three years and an half mentioned v. 2. and do it as prophets are wont when they prophesy judgments on unreformed sinners in sackcloth see Mat. 3. d. denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith 4. These are the two Olive-trees and the two Candlesticks standing before the God of the earth Paraphrase 4. These two Bishops of the Christian Churches there together with the congregations belonging to them were now to be look'd on as the advancers and restorers of piety after that general depravation and infidelity in that place and are therefore compared the Bishops to Zorobabel and Joshua Zach. 4. 3. described there by the embleme of the two Olive-trees and the two Churches to the two Candlesticks see ch 1. 20. standing before the God of the land ver 14. that is serving Christ continually at a time of such universal corruption among all others 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Paraphrase 5. And to these two are appliable two passages of story belonging to Elias as first bringing down fire from heaven noting what shall befall their enemies v. 13. 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry