opposed and persecuted by men they shall be own'd and crown'd by God as his Martyrs or Confessors 11. Blessed are ye when note e men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Paraphrase 11. When ye shall be reviled and persecuted and have all kind of evil reports calumniously raised against you because you are professors of the faith of Christ â—this was the condition of Martyrs and Confessors in the Christian Church when Christianity it self was persecuted as ver 10. of all that constantly adhere to any part of Christian duty and are not by any temptations of persecution c. moved out of it 12. Rejoyce ye and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you Paraphrase 12. Exult or leap for joy for God will reward upon you not only your integrity and your patience but their multiplied revilings and slanders with a multiplied recompense in another world For thus were the Prophets before you dealt with those that came with commissions immediately from God with whom if ye communicate in doing well and suffering patiently ye shall proportionably partake of reward with them 13. Ye are the salt of the earth but if the salt note f have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden under foot of men Paraphrase 13. You disciples all sorts of true Christians see note a. are the men that by your doctrine and exemplary piety and charity are to keep the whole land the whole world from putrefying But if your lives grow unsavoury or noysome what meanes is there imaginable to repair or recover you None certainly And then are ye unsavoury Christians the most unprofitable refuse creatures in the world and so shall be accounted of Mark 9. 50. Luke 14. 34. and dealt with accordingly 14. Ye are the light of the world A city that is set on a hill cannot be hid Paraphrase 14. As a city set upon an high illustrious place is seen by all that travail neer it and by them enquired after what it is so the Christian Church which is a most conspicuous society in respect of the difference of their lives from other men cannot chuse but be taken notice of by the rest of the world and either attract them by their good or discourage and deterre them by their evil examples Isa 60. 11. Phil. 2. 15. 15. Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light unto all that are in the house Paraphrase 15. It is my design in you in the doctrine which ye are to preach and the exemplary lives which you are to live to set up a torch or eminent luminary like the sun in the firmament for all the world to be enlightned by it and directed in the actions of their lives Now ye know 't is not mens meaning when they light a candle to put it under that which will cover and shut up the light of it but to set it up at the best advantage so that it may dispense its light most freely to all that are within reach of it And so must ye diffuse your doctrine and examples to all the heathen world whose ignorance and sins render them answerable to the dark parts of the house which yet the candle when it comes to them doth illuminate 16. Let your light so shine before men that they may see your good works and glorifie your father which is in heaven Paraphrase 16. Honest honourable commendable actions such as are not practised by other men 17. Think not that I am come to destroy the note g law and the prophets I am not come to destroy but note h to fulfill Paraphrase 17. To take any thing from the Law and the Prophets i. e. the rule of duties toward God and man in force among the Jews to loose mankind from the obligations that formerly lay upon them v. 18 19. and note f. to permit much lesse to cause any one morall command to be evacuated but to repair and make up whatsoever is any way wanting to restore whatsoever hath been taken from it by false interpretations of those which have striven to evacuate some parts of it to require more explicitly what was obscure before and where there is any need to encrease and adde unto the Law 18. For verily I say unto you Till heaven and earth passe one note i jot or one title shall in no wise passe from the law till all be fulfilled Paraphrase 18. Till the world be destroyed and all things come to an end no one least particle shall depart from the Law or be taken away or loose its force or obligation 19. Whosoever therefore shall break one of these least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall be called great in the kingdome of heaven Paraphrase 19. By his practise and doctrine evacuate any one of the least commands of the Law or which I shall now deliver to you he shall be the least see note on c. 8. k. i. e. be despised and rejected by God in the day of judgement which is called Gods Kingdome 2 Tim. 4. 1. Mat. 25. 1. or he shall be cast out of the Church be thought unworthy of having his name retained in the catalogue of Christians here or Saints hereafter as among the Jews he that did teach and do contrary to the determination of the Consistory i. e. who being a Doctor of the Law did teach any thing to be lawful which the determination of the Consistory made to be unlawful he was look'd upon as a rebellious Elder and was by law to be put to death But whosoever shall himself practise and teach others to practise all not neglecting the very least of them shall be rewarded in an eminent manner here and at the day of judgement shall be a principal Christian here and Saint hereafter advanced to the dignity of judging others and to the glory attending it in heaven 20. For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven Paraphrase 20. Shall abound more above the ordinary practise of men then the actions or righteousnesse of the Scribes and Pharisees abounds 21. note k Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Paraphrase 21. Delivered by Moses in the Law to the Jews that they should commit no murther and that he that did so should be lyable to be tryed for his life pleadable in the lesser Sanhedrim the house of twenty three men who had
Prophecie that spake of the light shining to Judah did here literally belong to them i. e. to those of Judah which after their return from Babylon inhabited these parts which before belong'd to Israel Ib. Galilee of the Gentiles That which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Isaiah 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumference of the nations or that part of Palestine which is farthest from Jerusalem and hath the Nations round about it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit circumduxit and so by the Targum 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinium the confines of the Gentiles because round about that part of Palestine the Egyptians Arabians Phenicians inhabited neer the seaside in respect of Traffick Thus we find Gen. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the Nations which will be confess'd to belong to the Nations adjoyning to that region if you compare it with Jos 12. 23. where though our English out of some Hebrew copies reads the King of the Nations of Gilgal yet the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of the nations of the confines such were the Tyrians Sidonians and other Gentiles and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of the confines 1 Kings 19. 11. Thus Jos 13. 2. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philistines where the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confines again the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borders and Joel 4. 4. Tyre and Sidon and all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambient regions of the Gentiles where though the Greek reads as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galilee of the Gentiles yet the Targum more exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confines or that part of Palestine which bordereth on the Nations And so when the Evangelist S. Luke had said that Jesus return'd into Galilee c. 4. 14. he adds And the fame went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through all the ambient region so again v. 37. there went a noise of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into all that circumambience of the Gentiles And so saith Josephus of the Galileans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are encompass'd with so many other strange or heathen nations These ambient Nations are meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee Tyre c. in opposition to Judaea there express'd by the house of Israel CHAP. V. 1. AND seeing the multitudes he went up into a mountain and when he was set his note a disciples came unto him 2. And he opened his mouth and taught them saying Paraphrase 1 2. Christ now in a more eminent manner sets upon his prophetick office and there being a great multitude present he went up into a mountain as a place of advantage to speak most audibly and there seating himself as a prophet or teacher a company of his constant followers all that received and obeyed his doctrine not only the twelve which were afterward chosen to be his Apostles came close up and communed with him And to them he addressed his speech saying for the explication of this whole Sermon see Pract. Chatech l. 2. c. 3. Blessed are the poor in spirit for theirs is the kingdome of heaven Paraphrase 3. Blessed are all they that how high soever their condition is in this world are yet in mind affection and conversation humble and lowly and they which when they are in worldly poverty bear it willingly not only of necessity for to these belongs the riches and those the greatest even of a kingdome and that of heaven see Luke 6. 21. Yours is the kingdome of heaven 4. Blessed are they that mourn for they shall be comforted Paraphrase 4 For they are of a fit temper and capacity to receive that comfort which Christ and the Spirit offer to all that are capable of it and accordingly their present sadnesse shall be repaired here and moreover rewarded with future joyes Luke 16. 25. whereas those that have most of the carnall jollities of this world that have enjoyed all their good things here have a sad arrear of mourning which expects them in another world 5. Blessed are the meek for they shall inherit the note b earth Paraphrase 5. The quiet-spirited persons and they that live in obedience to government for they ordinarily shall live quietly and receive the protection and benefit of Government and invading no mans goods or life shall generally enjoy long life and tranquillity in the earth Or when the exercises of this virtue in some singular conjunctures of time brings losses or death upon them they shall be richly rewarded in another world and be made amends abundantly there for all that the practice of this virtue hath brought upon them 6. Blessed are they which do hunger and thirst after righteousnesse for they shall be filled Paraphrase 6. Whose appetites are removed from the meaner inferiour objects of our thirsts which may raise but never satisfie our appetites from the worldings importunate desires ambitions and covetings to the eager and impatient pursuit of the favour of God and of piety of the highest kind that way of salvation now proposed to men by Christ see note on Rom. 1. b. For these shall be sure to obtain what they pursue and to be fully satisfied in the acquisition 7. Blessed are the merciful for they shall obtein mercy Paraphrase 7. They that are compassionate and pitifully affected to the wants of other men whether of their souls or bodies apt to releive and to pardon to give and to forgive for as they shall deal with others God shall deal with them in their time of want and requests they shall have pity shown to them abundantly Luke 6. 38. 8. Blessed are the pure in heart for they shall note c see God Paraphrase 8. They whose eye of their soul is not defiled by looking after fleshly or worldly lusts nor polluted with other foul mixtures for by this purity they are fitted for that vision of God which none else can attain unto Heb. 12. 14. 9. Blessed are the note d peace-makers for they shall be called the children of God Paraphrase 9. Peaceable that love and labour for peace for they are like to God as children to parents and like the only begotten Son of God that great peace-maker and shall have the priviledges that belong to such the childrens portion that of grace in this life and of the inheritance in another 10. Blessed are they which are persecuted for righteousnesse sake for theirs is the kingdome of heaven Paraphrase 10. That suffer for the discharge of a good consciscience for the constancy of their obedience to any of Gods commandements for their sufferings here shall be hereafter rewarded with a kingdom though they are
〈◊〉 〈◊〉 that by his dwelling in Nazareth he came to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nazaren i. e. that true branch of which the Prophets Isa 11. 1. Ier. 23. 5. 33. 14. Zach. 6. 12. 3. 8. Isa 4. 2. had so often spoken This I conceive to be the truest notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because the Iews call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because this onely can be said to have been foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets Others indeed think it not improbable that it should referre to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies separavit For thus also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indifferently used in the Gospels would bear and to this purpose it is observed that when Gen. 49. 26. Deut. 33. 16. Ioseph is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one separated from his brethren the Latin reads Nazoraeus fratrum suorum and it may be considered to this purpose how fitly Ioseph was a type of Christ as he is represented to us in this chapter As Ioseph was by his brethren sold into Egypt so is Christ by the persecution of Herod driven thither As Ioseph was separated from his brethren and cast out from among them so was Christ for fear of Archelaus separated from his own tribe of Iudah and constrained to dwell in Nazareth of Galiles whose name may denote that flight or separation and lastly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zachary 7. 3. is used for an afflicted humbled person one separate from the comforts of life his daily bread so is this applyable to Christs being brought up in Nazareth a vile place Can any good thing come out of Nazareth and so a speciall part of Christs humiliation to live there This other account of the word I cannot further commend to the Reader yet thought it not amiss to mention it as it is The former of the Branch is most commodious and satisfactory All the difficulty is how this dwelling in Nazareth should be said to be designed to the fulfilling of that prophecy which referres not at all to his dwelling there In answer to which it is first to be remembred what was said on c. 1. note k. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes no more then this that by this passage of story those passages of the Prophets received a completion and secondly that Prophecies are sometimes said to be completed or fulfilled when strictly and properly or in the primitive sense of the words of the Prophet they are not fulfilled but onely in a large acception of them so as by way of Accommodation they may be applyable to what is come to pass or that the thing done may reflect or referre to such words in the Prophets or bring them to the minds of men Thus doth the Author to the Hebrews from the interpretation of Salem of which Melchisedek the Type of Christ was King conclude Christ to be the prince of peace Is 9. And then why may not the Evangelist here from his dwelling in Nazareth and so being capable of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclude as properly that the appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Isaiah foretold of him did now appear to belong to him though not in that sense in which 't was first affirmed of him yet by way of Accommodation which it will doe more discernibly if it be considered that as Cinnereth in Ioshua reteined by the Hierusalem Targum Num. 34. 15. was after chang'd into Gennesareth the valley of branches and therefore Christs abode and conversation was so much about that lake by which he shewed himself to be truly that branch so oft prophecyed of so in all probability that city in the tribe of Nephthali which is called En Hazor Ios 19. 37. was after contracted and lightly changed into Nazer and Nazareth to signifie the city of the branch or where the Messiah the branch should be brought up and accordingly this becomes Christs vulgar title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 71. Mar. 10. 47. Lu. 18. 37. 24. 19. Iohn 18. 5 7. and 19. 19. and seven times in the Acts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion sometimes Mar. 1. 24. 14. 67. 16. 6. and Luk. 4. 34. CHAP. III. 1. IN those daies came John the note a Baptist preaching in the wildernesse of Judea Paraphrase 1. Now before Christs entring upon the first part of his office that of preaching the will of God called his prophetick office in which he continued till his crucifixion it was necessary to set down the office of John Baptist who proclaimed his comming before-hand as his harbinger or forerunner and at whose baptizing of Christ the holy Ghost visibly descended on him and consecrated him to this prophetick office And thus it was while Jesus continued at Nazareth though many years after his first coming thither John the Baptist preached in the desert called the desert of Judea differing from other deserts mentioned in the Scripture under the name of Maon Engaddi Ziph the desert of Idumea c. by a river side neer Enon and Salim 2. And saying note b Repent ye for the note c kingdome of heaven is at hand Paraphrase 2. Nor giving them any new precepts of life but charging them with their breaches against the rule or law which they had already and accordingly saying to all that people Reform mend your lives for the kingdome of the Messias so long look'd for is now approaching and so the time that God shall come to execute most visible judgments on this land even to an utter destruction if ye repent not at this preaching of John and Christ and withall bestow most eminent and remarkable preservations upon all penitent believers 3. For this is he that was spoken of by the Prophet Esaias saying the voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight Paraphrase 3. And this according to that which Isaiah c. 40. saith He shall preach in the wildernesse of Judea and the summe of his preaching shall be The approach of the Lords coming to receive his Kingdome and upon his being rejected coming with his hosts against the obdurate and rebellious to destroy them that would not let him reign over them See note c. 4. And the same John had his note d rayment of camels hayre and a leathern girdle about his loynes and his meat was locusts and note e wild honey Paraphrase 4. Wore a rough garment made of Camels haire such as Elias had 2 Kings 1. 8. and was thence called an hairy-man or of sackcloth Rev. 11. 3. agreeable to his being in
among them an warned them to beleive on him V. 2. Repent ye This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only sorrow for sin or wishing it undone but a change of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversion Mal. 4. 6. and reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 1. Repentance not only for but from dead or sinfull workes Both very necessary Ib. Kingdome of heaven The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of heaven and of God signifies in the New Testament the kingdome of the Messias or that state or condition which is a most lively â—mage of that which we beleive to be in Heaven and therefore called by that name For as Gods regal power exercised in Heaven consists in assisting defending and rewarding all his faithful subjects and in warning punishing and destroying his obdurate enemies so this kingdome of the Messias is an exact Image or resemblance of it And being as 't is elsewhere affirm'd not of this world a Secular kingdome but consisting especially in subduing the world to his dominion That is done first by the descent of the Spirit and preaching the Gospel by his word powerfully working in some and bringing them unto the Faith and then by his iron rod executing vengeance on others viz. the contumacious and obdurate to this purpose that Parable deliver'd by Christ Luke 19. 12. on occasion of their thinking that the Kingdom of God should presently appear v. 11. is very considerable see the place and particularly those of the Nation of the Jewes after the crucifixion of Christ And accordingly this kingdom of God will generally signifie these two together not only the first alone but in conjunction with it that other more tragicall part of it also That 't is used so here may be discerned First by that which is said in Malachy by way of Prophecy of Johns preaching c. 4. 5. that he should come before the great and terrible day of the Lord see note on c. 17. a. i. e. before the fatal destruction of this people and also in Isaiah that when he cryed in the wildernesse this was part of his crying Prepare ye the way of the Lord noting him an anteambulo or forerunner of Christ's coming which what it signifies will be explained Mat. 24. b. and again Every valley shall be exalted and every hill brought low Which although it were Literally spoken by the Prophet of the reducing the people from Captivity to their own country expressing it by the former deliverance and passage out of Egypt through uneven craggy wayes in the desert which yet by Gods conduct were made passable to them and they brought at last to a Canaan and Mystically of the removing all Obstacles in our way to felicity and blisse yet may farther be applied to this of the Roman armies coming against Jerusalem and perhaps be explained by that passage in Josephus de Bell. Jud. l. 6. c. 12. that the high and low places were made plain for the coming of the Roman Army and engines against Jerusalem in like manner as when Strabo saith of the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they plain'd the wayes through the region cutting down the hils and filling up the hollow places And so the verses of Sibylla Erythraea set down by St. Augustine and Prosper beginning with Judicii signum the sign of judgement and E coelo Rex adveniet the coming of the king from heaven and that in carnem into the flesh praesens ut judicet Orbem that being present he may judge the world there follows Dejiciet colles valles extollet ab imo Non erit in rebus hominum sublime vel altum Jam aequantur campis montes He shall cast down the hils and advance the valleys There shall be among men nothing lofty or high The mountains are now level'd to Campagnia And then soon follows Tellus confracta peribit the destruction of the earth or land i. e. in the sacred Dialect of Judaea Secondly by that which follows here v. 10. as the explication of this text of the Baptists and now also the axe is laid to the root of the tree every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire and again v. 7. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrath ready to come upon them which is proportionable or parallel to the approaching kingdome of heaven as the exhortation v. 8. of bringing forth meet fruits of repentance is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent and so directly in that Prophecy of Malachi's concerning the coming and preaching of John Baptist Mal. 4. 5. 6. the summe of his preaching is expressed by the effect of it He shall turn the heart of the fathers to or with the children and the heart of the children to or with their fathers i. e. shall convert all sorts of Jewes young and old fathers and children preach conversion and repentance to them lest I i. e. God come and smite the earth or land with a curse Where as Gods coming is interpreted by his smiting Judaea curses and inflictions on that land so is this Denunciation of those judgments part of that Baptist's sermon and the repentance or conversion by him preach'd the only meanes to avert them And so likewise in Isai 40. the revealing the glory of the Lord c. v. 5. may be 1. the preaching of the Gospel and then the visiblenesse of Gods judgements on all the Jewes in Judea and the sixth seventh and eighth verses very fitly referre to the sudden Destruction of that people as the withering of grasse or fading of flowers upon Gods blowing upon them whereby his Displeasure is expressed To which yet his preservation of the remnant as here his gathering the wheat into his garner v. 12. his protecting of the few beleivers so that not an hair of their heads shall fall Luke 21. 18. is immediately annex'd v. 9 10 11. And accordingly the kingdome of God here is not so to be restrain'd to the Punitive part but that it also contein under it that other peice of Regality which consists in protecting of subjects and rewarding them which doe well also which should be most visible at the time of his punishments on the obstinate his burning the chaffe with unquenchable fire To this purpose the words of Saint Luke c. 21. v. 18 31. are most remarkable where setting down distinctly the Signs and forerunners of the destruction of the Temple and that people and among those prognosticks the great persecutions which the Disciples should find from the Jewes he bids them then cheerfully look up v. 28. for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption deliverance from these hazards and pressures draweth neer and with a short Parable interposed to expresse it he adds v. 31. Know that the Kingdome of God is at hand this Kingdome surely here which now approached but should then be more neer wherein the judgement of God should
loving of friends doing curtesies to them that will pay them again is an ideote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus terrae an ordinary vulgar person doth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 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 leave◠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
〈◊〉 〈◊〉 is a Greek word first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Julius Pollux that is an handful as containing so many oboli aenei pieces of brasse money as would make an handful to wit six This word from the Greeks came not only to the Romans but after the time of the Seleucidae to the Jewes also so Ezr. 2. 69. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word with a very light change which is by the Septuagint rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us drachmes Now four Attick drachmes make one shekel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so saith Hesychius and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is corruptly read but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so v. 27. it appears one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was two of these half shekels which served there for two mens tributes See Note on c. 26. d. Now the truth is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shekel of the Jewes and the Alexandrians the shekel of the Sanctuary is double as much as the ordinary shekel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Exod. 30. 13. when there is mention of the half shekel which was to be paid for the use of the Temple the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the half of the didrachme or half shekel which is all one with a whole didrachme Attick This summe was yearly paid by every Jew above twenty yeares old to the use of the Temple and so continued till Vespasian transferr'd it to the Capitol so saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commanded that every Jew should pay the yearly tribute of two drachmes to the Capitol as they did before to the Temple in Jerusalem V. 25. Owne children That the own sons here are not the natural subjects of the kingdome and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those whom they have conquer'd and brought under their dominions will appear 1. because the naturall subjects ordinarily do pay tribute and the law was clear Exod. 30. 13. that every Jew should pay his half shekel to the Temple And 2. because to the state of the Jewes which now exacted this tribute not the Publicans or officers of Caesar this being not collected by them till 't was transferred to the Capitol that is in Vespasian's time there were no such sorts of men that were so conquer'd by them which could own that title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion The words and sense will be clear if it be understood thus that no King imposes taxes on his own children or family but on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alieni filii that is the children of other men as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another mans servant opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own â—â—â—vants c. 25. 14. as that is oppos'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own children and servants and therefore by proportion this tribute to the King of heaven ought not to be exacted from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that King but from others Some possibility and colour there is that this tribute here might be a Tax paid to the Romans imposed under the form of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever since Pompey had overcome the Jewes or else imposed on them by Augustus and a passage in Josephus de Bell. Jud. l. 7. c. 10. where he saith that Agrippa remitted them the tax which was yearly paid by them makes it more probable and it might well be that this was by the Romans imposed under the form of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the known tax among the Jewes as in Cicero's orations against Verres we every where see that the Praetor of Syria required the tenths of that Province which was we know first instituted by God to be paid the Priests And so Christs pleading an immunity who yet was to fulfill all righteousnesse that is to observe the Judaical law and mentioning the Kings of the nations is thought to encline also But because 1. that tribute in Josephus remitted by Agrippa was paid by each house not by each head and this here is for each head and 2 dly because though Christ as man was resolved to fulfill all righteousnesse and accordingly paid this yet as God or here as the son of God he was not bound to it at least 't was not the custome which is all that Christ here saith in other places for the children to pay their fathers those taxes which others paid and thirdly because 't is not so much as intimated that this was paid to the Kings of the nations but only that among them 't is not the fashion for Kings sons to pay which Christ only accommodates to his own purpose and fourthly because Christ was to live as obediently to the Roman laws as farre as they were of force in Judaea as to the Jewish and to give example of obedience to all that are set over us by Gods providence and so did in his good confession to Pilate and making no resistance at his crucifixion and fifthly because there is no evidence but only conjecture that there was any such Roman tax on every head at that time or that that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the contrary the Caesarean tribute-money is denarius a Roman coyne see Note on ch 22. c. and if it had been Roman it would have been gathered by Publicans and those in all probability would have been here named whereas on the contrary the persons are here stiled as by a known title they that received the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these reasons I say the former interpretation of the Jewish tax seems to be most reasonable especially when 't is not very likely that or imaginable how Christ should call himself a child or son of the Roman Emperors to whom that tax was payed One only question may be farther asked why the payment should fall particularly on Christ and Peter and not on the rest of the Disciples To which I answer 1. that it no way appears by Christs paying for himself and Peter that the others did not also pay and secondly that it may be very probable that those Receivers did at that time require it only of those that dwelt at Capernaum and so of Christ and Peter and that the rest paid it in their severall cities CHAP. XVIII 1. AT the same time came the disciples unto Jesus saying Who is the greatest in the kingdome of heaven Paraphrase 1. Upon Christs mentioning his resurrection from death c. 17. 23. and Mar. 9. 31. which they took to be a beginning of his kingdome here the disciples enquire ambitiously among themselves Mar. 9. 33. who shall have the chief place of dignity in that kingdome of the Messias here so again on the same occasion they fall on the same thoughts Mat. 20. 20. Lu. 22. 24. and look that way Act. 1. 6. 2. And Jesus called a little child unto him and set him in the midst of
them Paraphrase 2. And Jesus willing by an embleme or visible representation to satisfie this question of theirs as farre as was useful to them 3. And said Verily I say unto you except ye be converted and become as little children ye shall not enter into the kingdome of heaven Paraphrase 3. Unlesse you change your inclinations and desires and take your selves off from this vain ambitious expectation and pursuit of a carnall kingdome of Christ and of your receiving dignities and preheminencies in it you can never be true disciples of Christ this carnal ambition and projecting being so contrary to the Christian temper 4. Whosoever therefore shall humble himself as this little child the same is greatest in the kingdome of heaven Paraphrase 4. Two things therefore I shall teach you from this emblem first that the state of Christianity is such a state that he which is most lowly is most capable of eminence in it 5. And whoso shall receive one such little child in my name receiveth me Paraphrase 5. Secondly that all the lowlyest and meanest persons are so dearly valued by me that he that would do a grateful thing unto me cannot find any fitter way to doe it then by cherishing and treating kindly and tenderly any such mean lowly person especially if it be by shewing kindnesse and tendernesse to his soul endevouring to advance that in the wayes of godlinesse 6. But who so shall offend one of these little ones which beleive in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Paraphrase 6. Whereas on the other side he that shall gall discourage drive from me and the Christian practise any such meanest person that comes to me 't were for his advantage that the stone of a mill not such as women turn with the hand c. 24. 41. but so big that it is fain to be turned by an Asse were hung as a weight about his neck and he then cast into the sea sure to be hurried presently to the bottome of it 7. Wo unto the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh Paraphrase 7. Upon this occasion I tell you before-hand that great-falling off and apostastising there will be amongst those that receive the faith great discouragements to obstruct the receiving of it many will be seduced from the right way which is a sad and wofull thing But though this be to be expected in respect of the wickednesse of some and seduciblenesse of others and though it be not imaginable that the word should by God be kept free from all such temptations to sin nay God hath thought fit to permit such for the tryal and exercise of Christians yet will this be little matter of excuse but rather of aggravation of their sin and wo that shall be instrumental to this end that shall be the authors of them 8. Wherefore if thy hand or foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into fire everlasting Paraphrase 8. And therefore I now forewarne you that if any that is nearest to you friend profit pleasure as dear to thee as a member or any part of thy self go about to discourage thee in thy Christian course to withdraw thee either in grosse from the Christian profession or more particularly from any act of duty to the contrary sin thou be sure to renounce it part with it Mat. 5. 29 30. It being so much more eligible and desirable for thee to attain eternal blisse having in thy life time been halt or maimed that is passing through some difficulties or austerities then by escaping those difficulties to run into sin and so to hazard everlasting fire 9. And if thine eye offend thee pluck it out and cast it from thee it is †better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Paraphrase 9. having here for some years lost the benefit of one of thine eyes 10. Take heed that ye despise not one of these little ones for I say unto you That in heaven their note a Angels doe alwayes behold the face of my father which is in heaven Paraphrase 10. it is a matter of great moment then worthy your saddest care that you doe not undervalue or neglect the good and advantage of any the meanest person to whose reformation or establishment ye are able to contribute any thing but especially that you take care least by neglecting to do what is in your power to doe toward the recalling or confirming or else by any other means though but occasionally ye prove the undoing of any my meanest servants for I tell you The Angels which are by God appointed to be their guardians on earth have yet their continual returnes and recourse to Gods glorious presence are neer and high in Gods favour alwayes having accesse to make requests or complaints in their behalfes and to receive commands from him concerning them and therefore these though little in their own and the worlds account are not yet to be slighted or despised by any or averted from their course of piety by that means 11. For the son of man is come to save that which was lost Paraphrase 11. For Christ that came to reduce those see note on c. 11. k. that are gone astray from the wayes of God must be thought to require the same of you to be most diligent and industrious to reduce the meanest person upon earth that is in a course of any danger of ruine to the soul 12. How think ye If a man have an hundred sheep and one of them be gone astray doth he not leave the ninety and nine and goeth into the mountains and seeketh that which is gone astray 13. And if so be that he find it verily I say unto you He rejoyceth more of that sheep then of the ninety and nine which went not astray Paraphrase 12 13. For judge in reason I pray by this ordinary resemblance If an ordinary man on earth have a possession on which he sets any considerable value be it an hundred sheep and if one of them be strayed from the rest and that be discerned by him doth he not set so great a value on that one lost sheep as at the present to leave the whole number besides knowing them safe in the pasture or fold and goe and search diligently and solicitously for that one and upon the finding it is he not affected with more joy at the first sight of it then he is at the beholding his whole flock which had never run that hazard 14. Even so it is not the will of your father which is in heaven that one of these little ones should perish Paraphrase 14. And just
accordingly three sorts of them are ordinarily set down 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castrati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But here the Context which sets it in opposition to marrying makes it clear that Eunuchisme is taken for the chastity of a single life howsoever acquired whether 1. by naturall temper or 2. by some outward accidentall weakning or debilitating of nature as was frequent among the Gentiles in order to some offices and services to which men that were thereby secured from desires were designed Such if it were done by themselves are called by the Apostles Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murtherers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of Gods workmanship Can. 22 23. or 3 ly by firm purpose or resolution of mind assisted by Gods grace in order to his service such were the ascetae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that imposed hardships on themselves and combated with their own desires Thus in Phavorinus the word being deduced according to some Grammarians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the mind well or wisely disposed it signifies saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have nothing to doe with any thing of venery or carnality for saith he the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd all things of that kind follies Thus we know the Scripture hath express'd any such unlawfull commission the doing folly in Israel and so 't is cited out of Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from sleep and all foolish things where yet Aristophanes hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scholiast expounds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he But 't is possible that the place in Aristophanes is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then there is no question but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleep might be a civil word for things of that nature as in the Wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies V. 21. Perfect What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection here must be defined by considering what is meant by entring into the kingdome of heaven v. 23. For it appeareth that the not undertaking the condition required of the young man by Christ to his being perfect doth also exclude him from entring into this kingdome or render him uncapable of it Now that kingdome of heaven signifying that crown of eternall life and blisse which was this mans aime v. 16. the entring into that kingdome is the undertaking the condition now required by Christ or the attaining that blisse by performing that condition and therefore his going away v. 22. that is forsaking of Christ caused by the greatnesse of his riches is all one with the rich man 's not being able to enter into that kingdome v. 23. This again appeareth by the question and answer ensuing v. 25. where when the Disciples aske Who then can be saved whatsoever they mean by that whether who can be a Christian as the word rendred escaping or being saved often signifies see Mat. 10. h. Lu. 13. b. and Rom. 10. a. or whether who can come to heaven Christs answer is by looking upon them c. intimating them to be examples of this possibility capable of this salvation this entering into the kingdome of heaven as having perform'd the condition requited to qualifie them â—or it From these premises it seems necessary to conclude that the perfection here spoken of is Christianity it self and not only an heroick eminent degree of it and that the condition here required to it is matter of command not counsel only and such as he that will not ascend to the young man here cannot be called or deemed a Christian cannot attain to blisse as 't is now offered under the Gospel From hence it followes not that no man is saveable or a Christian but he that sells all and gives it to the poor and so followes Christ for there is no command elswhere given by Christ to all men to doe so and this command here given to this young man and the like in some degree to the Disciples to leave their nets that is their whole estates and follow him obliges none but those to whom it was given but only thus that he that loves any thing more then Christ is no Christian that whatsoever Christ shall at any time by any explicite command as here or else by his providence by making it impossible to preserve my fidelity to him or obedience to any known command of his without parting with my wealth c. require of me I must impartially perform it though it be with the losse of my estate or even of life it self and if I doe not resolve and undertake to doe so I cannot be saved I am no Christian Or if having vowed it as every Christian doth in Baptisme vowing there whensoever the world comes in competition with Christ to forsake the world and follow Christ I doe not in time of tryall perform it I forfeit the priviledges of Christianity all title to blisse And this is it that maketh it so hard a thing for the rich man and even so impossible for him that trusteth in riches Mar. 10. 24. that hath reposed any confidence in them that depends or looks on them as his felicity to enter this kingdome to be and continue Christian to attain this perfection or this blisse for where his treasure is there will his hearâ— be also V. 24. Camel It was an ordinary proverb among the Jewes that An Elephant cannot passe through the eye of a needle to signifie the most impossible thing Thus in the Babyl Talmud Perek Haroe Barachoth You perhaps are one of Pombeditha an Academy of Jewes in Babylon where they can make an Elephant passe through a needles eye signifying them a vain-glorious people that would boast of doing impossibilities and in Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Elephant that enters by the hole of a needle This proverb Christ was willing to change from the Elephant which was a beast that few had seen to a Camell which was very ordinary in Syria and whose bunch on his back is apt to hinder his passage through any narrow entrance This being thus premised as the full account of the place it is yet farther observable that Phavorinus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that 't is not only the name of that beast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies also a cable with which the mariners bind the anchors and cites this place of the Gospel as belonging to that signification of the word so Theophyl that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cable with which Mariners use to â—ast their Anchors Were the word to be found in that sense in other Authors it would be an ingenious conjecture but this word for a cable from which the English probably comes with a light change of m into
come whether that be Heaven or the Kingdome of the Messias Maimon de poen c. 3 § 5. And yet of these 't is observable that after the Jewes came under the Roman yoke and so were unable to keep their Proselytes of the gates within their prescribed rules having no jurisdiction over them their wise men determin'd that they should have no commerce with them which was accordingly observ'd till S. Peters Vision Act. 10. assured the Christian Jewes that this was not required of them The 3 d sort of strangers and 2 d of Proselytes are those which embraced the whole Jewish religion submitted to be Circumcised and to perform the whole number of the precepts of the Law and these are admitted to priviledges proportionably and differ nothing from a Jew but only that they are not born in the land as the Mamluchi among the Mahomedans of whom 't is Justin Martyrs affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcised proselyte is as one that was born in the land To which purpose they apply that of the prophet The stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he that is the Proselyte shall be joyn'd unto them shall be joyned to the house of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same law being given to all that are circumcised Of this sort were the Sichemites Achior Judith 14. 10. Nebusaradan saith Gemara Sanhedrim c. 11. Vrias the Hittite and Herod the Idumaean whose kingdome in his successors is therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of the strangers Nicolas Act. 6. and these are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes of righteousness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytes of the covenant Of these say the Jewes that above all things they must be circumcised and Tacitus hist l. 5. having mention'd the Jewes custome of circumcision adds transgressi in morem eorum idem usurpant nec quicquam priùs imbuuntur quà m contemnere divos c. And because some other nations had gotten a traditionary custome of circumcising without forsaking heathenisme or undertaking any degree of Proselytisme as the Aegyptians and from them saith Diodorus Siculus the men of Colchos and of old the Ismaelites and now the Turkes It is therefore resolved among the Jewes that if any such shall become a Proselyte though he cannot be circumcised again yet on the eighth day of his proselytisme some blood must be fetch'd of that part which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breaking of the skinne for a testimony of their Proselytisme which they confesse Moses knew nothing of but is an institution of their own These Proselytes of the Covenant may perhaps be meant by the children of the Covenant Act. 3. 25. the multitude there being mixt of Jewes and proselytes c. 2. 5 14. and both those spoken to in the 3 d. chap. the Jews under the title of Children of the Prophets that is of Abraham c. the rest under the title of Children of the Covenant which being made with Abraham belonged not only to Israelites but to all the kinreds of the earth as it followes there Now of these latter sort of Proselytes his place here seems to be understood wherein Christ reproacheth the diligence of the Pharisees who took such pains to make a Proselyte that is to bring a gentile that was no way bound to it to be Circumcised and to undergoe all the Judaicall law which God had never proposed to the Gentiles thereby demonstrating that it was not true purity and reformation of heathen vices that they thought to work in their Proselytes but did it onely to get more companions to their faction of holding up the externall ceremonies of Circumcision against the reformation now preached by Christ From whence it appears not onely why the Pharisees were called hypocrites for so doing this being no way an act of piety which they pretended to doe so zealously but also why the Proselyte so made by them is said to be worse then they or then their own children made doubly more then they the child of hell that is worthy of punishment 1. because before the coming of Christ the Pharisees were bound to observe the whole Law and so though Christ the substance being come did take it away that is the typicall parts of it yet the Pharisees were more excusable if they continued in the observation of it whereas the Gentiles were never obliged to it and so had not that excuse if they should resist Christ upon that ground of his destroying the Mosaicall law which was the great scandal against Christs doctrine Secondly because the Pharisees being now engaged in this faction against Christ these new Proselytes of theirs to approve themselves to their Masters express'd more bitternesse against Christ then themselves had done and by their instigation were made instruments of more mischief after to Christians So Act. 13. 50. the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instigated and inflamed the worshipping that is Proselyte women against the Apostles and it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they raised a persecution against them So saiâ—h Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proselytes doe not onely not beleeve but doe doubly to what the Jewes doe blaspheme the name of Christ and kill and reproach us who doe beleive and make all hast to be like you The truth of this was very observable in the Gnosticks who being Gentiles first then Christians at last in appearance turn'd Jewes and then became the most bitter persecutors of the Orthodox Christians Three other things observable concerning these two sorts of Proselytes will come in more naturally in other places to which they more immediately referre V. 16. Swear by the Temple It seems by this which Christ here affirms of the Pharisees that they had a tradition that those oathes onely were obligatory which were conceived by God or something immediately consecrated to him meaning thereby not the Temple and Altar which had onely an universall consecration being set apart to his service but other particular oblations and gifts which were by the voluntary piety of men devoted unto him Of this sort is the Gold of the Temple and the Gift on the Altar wherein it seems they placed a more especiall sanctity then in the other This Christ looks on as a pityfull nice piece of deceit either to frustrate the obligation of some oathes it being ordinary with them to swear per Templa tonantis saith the Poet by the Temple when it seems by him they did not think themselves obliged by such an oath or to make a nice distinction of sanctity where indeed there was none the whole sanctity of the gold or gift flowing from the Temple or Altar to which and the God in it they were consecrated What should be the colour or pretence of this doctrine of theirs it would be hard to guesse unlesse perhaps it was that they conceived the Temple by its having been demolish'd to have lost its sanctity and not to
them that had the warrant to apprehend him 52. Then said Jesus unto him Put up again thy sword into his place for all they that take the sword shall perish with the sword Paraphrase 52. Doe nothing contrary to law for all that draw and use the sword without authority from those which bear the sword shall fall themselves by it incurre the punishment of death 53. Thinkest thou that I cannot now pray to my father and he shall presently give me more then twelve legions of Angels Paraphrase 53. If I would forcibly be reâ—eived I could have a full army or host of Angels consisting as among the Romans of twelve legions 54. But how then shall the scriptures be fulfilled that thus it must be Paraphrase 54. But the Prophets have foretold I must suffer and their predictions must be accomplished 55. In that same houre Jesus said to the multitudes Are yee come out as against a theif with swords and staves for to take me I sat daily with you teaching in the temple and yee laid no hold on me Paraphrase 55. as against a malefactorâ— with a band of Souldiers to apprehend me see 47. 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled Paraphrase 56. The next thing done was that upon Christs speaking to have the disciples let goe they were permitted Joh. 18. 8. and all of them having that liberty departed from him and that with so much terror that one in the company being a young person ran away perfectly naked Mar. 14. 5. 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled Paraphrase 57. the Sanhedrim was 58. But Peter followed him afarreoff unto the high priests palace and went in and sat with the servants to see the end Paraphrase 58. into the outer room where the servants used to remain to see what the issue of the matter would be 59. Now the chief priests and elders and all the councell sought note h false witnesse against Jesus to put him to death Paraphrase 59. Now the Sanhedrin used all diligence to get any false testimony against him that were capital 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses Paraphrase 60. But none that came was of any force because they were all but indeed single witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three daies Paraphrase 61. And misreported a speech of his related truly Joh. 2. 19. saying 62. And the high priest arose and said unto him Answerest thou nothing What is it that these witnesse against thee Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses 63. But Jesus held his peace And the high priest answered and said unto him I note i adjure thee by the living God that thou tell us whether thou be the Christ the son of God Paraphrase 63. spake again unto him saying I lay an oath upon thee and by that which is most sacred require thee to speak and say freely whether thou art the Messias whom we know to be the Son of God 64. Jesus saith unto him Thou hast said Neverthelesse I say unto you hereafter shall you see the son of man sitting on the right hand of note k power and coming in the clouds of heaven Paraphrase 64. As low as I am I am he But I tell you within a little while you shall discern this son of man whom you are now ready to crucifie as man assumed into his throne installed in his heavenly kingdome An effect of which shall be most visible in his acting vengeance upon you and that as discernibly as if he were coming with his Angels who use to appear in bright clouds 65. Then the high priest note l rent his cloathes saying He hath spoken blasphemy What farther need have we of witnesses Behold now yee have heard his blasphemy 66. What think ye They answered and said he is guilty of death Paraphrase 66. What is the vote or sentence of the Councell concerning him They answered He is guilty of a fault which is punishable with death 67. Then did they spit in his face and buffetted him and others note m smote him with the palms of their hands Paraphrase 67. Then did some of the Officers of their court spit in his face and buffet him and blindfold him Lu. 22. 64. and then gave him blowes on the face 68. Saying Prophecy unto us thou Christ who is he that smote thee Paraphrase 68. Saying Thou who by thy title of Christ pretendest to unction propheticall make use of it for thy self and by it tell us who 't is that smites thee 69. Now Peter sat without in the palace and a damosel came unto him saying Thou also wa st with Jesus of Galilee Paraphrase 69. wert a prime companion or disciple of see Mar. 3. 14. 70. But he denyed before them all saying I know not what thou sayest Paraphrase 70. I am not guilty of what thou layest to my charge 71. And when he was gone out into the porch another maid saw him and said unto them that were there This fellow was also with Jesus of Nazareth 72. And again he denied with an oath I doe not know the man Paraphrase 72. saying I have no relation to him 73. And after a while came unto him they that stood by and said to Peter Surely thou also art one of them for thy speech bewrayeth thee Paraphrase 73. Thy dialect or rone peculiar to those of Galilee from the rest of the Jewes betrayeth thee to be a Galilaean and Follower of his 74. Then began he to curse and to swear saying I know not the man And immediately the cock crew Paraphrase 74. to lay imprecations on himself 75. And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly Paraphrase 75. before the second cock-crowing which is in the middle watch between midnight and morning See note on Mar. 13. 35. Annotations on Chap. XXVI V. 2. Passeover The connexion of the parts of this verse depends on a tradition of the Jewes that when any were condemned to death they were kept from execution till the solemn feast of which there were there in the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of uleavened bread or the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of weeks and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of tabernacles in which all the Jewes came up to Jerusalem to sacrifice and then did they put the malefactors especially rebels and impostors to death in the presence and sight of all the people that all Israel might see and fear Deut. 17. 13. hence it is that this feast of Passover was
respect of him as the impenitent is said to tread under foot the blood of Christ the blood is as uneffectuall to him as what is by him thrown on the earth and trampled on is like to be to him and yet farther he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink damnation to himself v. 29. that is where the worthy receiver hath the benefits of Christs death communicated to him in this feast and so eats and drinks salvation to himself this unworthy intruder doth on the contrary bring by that means punishments and if he repent not by the admonition of those punishments damnation on himself As for the elements in this Sacrament Bread and Wine though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering them to God then by the Priests consecration benediction calling upon God over them they become Gods and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 's own supper 1 Cor. 11. 21. and so are changed from common Bread and Wine yet not so as to depart from their own nature or to be really converted into the Body and Blood of Christ save only in a spirituall sense and sacramentally acording to that of Theodoret Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The symbols of our Lords body and blood after the prayer of consecration are changed and become other but depart not from their own nature for they remain in their former essence and figure and shape and are visible and sensible such as before they were And accordingly these so many words are found used by diverse of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each denoting change but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transubstantiation or the like V. 29. Not drink That Christ did after his resurrection before his ascension eat and drink with his Disciples seems to be affirmed by many places of Scripture and those such as are to that sense interpreted by the Ancients Thus Act. 10. 41. S. Peter saith the Disciples eate and drinke with him after his resurrection and that is used by him as a proof of the reality and certainty of his resurrection which it would not have been if they only had eate and dranke and he had not Thus when Act. 1. 4. it is said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though perhaps that may be thought to signifie no more then his having conversed with them and not necessarily to inferre his eating or drinking yet both the Origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt and the Syriack and Arabick interpretation make it signifie all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Chrysostome gives his judgement of it that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection their eating and drinking with him And so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies partaking of the table with them and on Acts 10. 41. the Scholion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes the resurrection of Christ by their eating with him after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for after he was risen he did not work any miracle for the resurrection it self was a great miracle and of that none so great an evidence as to eat and drink So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. p. 530. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is said to eat after his resurrection this he did by way of oeconomy not as being really hungry but that he might shew his disciples that he was risen from the dead after the same manner as he is said to have shewed the disciples the prints of the nailes And so Titus Bostrensis among the arguments Christ used to assure his disciples of his resurrection laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asking for meat and eating before them adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat after his resurrection but not that his flesh wanted nourishment So John 21. 13. 't is said of Christ he took bread and in like manner a fish and Lu. 24. 30. he lay down at meat with them and took bread and not only gave to others but v. 43. taking a fish and hony combe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat before them all and though there be not expresse mention there made of his drinking also yet that affirmation of the Disciples Acts 10. 41. referring clearly to that part of the story and extending it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we drank with him also as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we eat with him will be a proof and testimony of the one as well as the other To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his resurrection he eat and drank with them as being in the flesh although spiritually he were united to the father This being then on these grounds supposed there is another possible way of interpreting this place of Christ that he would drink no more of the fruit of the vine till he drank it new in the kingdome of his father viz. that the state of Christ after his resurrection is called the kingdome of his father and that upon this ground because at his resurrection Christ the son of God was instated in his Kingly office and all power as he saith after that time Mat. 28. 18. was given unto him both in heaven and in earth in which respect it is that the Gospel is ordinarily called the kingdome of God and so among the Jewes saculum Messiae the age of the Messias and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to come which certainly commenced at the resurrection of Christ as at his death the former age of the Law and Prophets was consummate or ended and that perhaps the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 19. 30. It is finish'd To this may those words of S. Chrysostome be applyed when he saith of Christ making mention of the kingdome c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he proposes a discourse of the resurrection and calls his own resurrection thus Yet because 't is possible and probable enough that S. Chrysostome by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the state and time of the general resurrection not only of Christs but of the Disciples also to whom he speakes and with them of all others and then accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie the act of his rising out of the grave but also the future state of Christ with them together after the final judgement and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added may seem to referre to that sense and again because drinking it new with them may best be taken in a figurative sense to expresse those heavenly festivals there vouchsafed to the Saints received into communion of those joyes with Christ and because the space
between Christs Resurrection and Ascension is in no other place of the New Testament express'd by this phrase of the kingdome of Christs father and lastly because 't is not here the kingdome of Christ to which it was pretended that his Resurrection instated him and yet would not be perfectly true as that excludes or is taken abstracted from his Ascension but the kingdome of his father which belongs particularly to the time after the general resurrection 1 Cor. 15 24 and 28. for then and not till then is the kingdome again delivered up to the father For these reasons I say that interpretation being laid aside there is a second that offers it self by observing the words or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendring that within a while as seems to be most agreeable to the use of it v. 64. of this chapter and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by Euthymius's Scholion and by the Vulgar Latines amodo in all the places and so also by the Context in those places see Note on c. 23. m. If this be accepted then the meaning will be that after a while or within a short time he means to part with them and then that is after that short time he will drink no more of the fruit of the vine till he meet them again in Heaven and drink of that new wine that is turn this bodily into a spiritual festival express'd by lying as at meat with Abraham Isaac and Jacob in the kingdome of heaven Luke 14. 15. As for this fruit of the vine the corporal food that he will then drink that with them in heaven can no more be concluded from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day then that Mary ceased to be a Virgin or had children after the birth of Christ from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that Mat. 1. 25. But the truth is there is yet a third way of interpreting this verse which by comparing it with the words in S. Luke seems much the most probable of all that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruit of the vine signifies the cup in the Passover peculiarly or the cup of Charity in the postcoenium of the Passover wherein the Sacrament of Christs blood was founded For that Christ was now to dye and neither before nor after his death and resurrection to eat any more Passovers with them or any more to drink this cup of Charity now designed to a Christian use is sufficiently evident To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you before I suffer meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after And therefore it is observable in S. Luke that the words are directly applyed c. 22. 16. to the Passover I have desired to eate this passover for I will no more eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof or of that that is of the Passover c. and by repeating of the words again of the cup v. 18. it is all reason that that be rendred of the cup in the passover or the Sacramental cup of Charity as the former of the bread in that postcoenium This appears to me an unquestionable rendring and clearing of all difficulties viz. that Christ will no more use these typical adumbrations being himself now really to perform what was adumbrated by them to passe suddainly from earth to heaven through a Red sea of blood and there to complete also the mystery of the Sacrament by uniting his Disciples one to another and making them all partakers of his riches there And that this is fit to be preferred before the second interpretation by the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amodo within a while will be judged by the parallel phrases both in Mark and Luke where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will from henceforth by no meanes drink c. Mar. 14 25. and so once in Luke also c. 22. 16. and the second time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not drink V. 30. Sung an Hymne It was the custome of the Jewes after supper to say Grace and then to say or sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verses or songs especially over the Paschall lambe saith Paulus Burgensis at which time saith he they were wont to sing from the 112 to the 119 Psalm the matter of those Psalmes agreeing perfectly with the Paschal lambe This may have been the Hymne or rather Hymnes or Psalmes which Christ sang here with his disciples see P. Fagius in Annot. upon the Chaldee paraphrase Deut. 8. But 't is also not improbable that it was some other Hymne accommodated to this particular institution of Christs and this sung by them all in the same manner as we read of the Christians Hymne Acts 4. 24. V. 59. False-witnesse the profess'd coming in and entertaining of false witnesses against Christ will not seem strange if it be remembred that among the Jewes in actions against seducers of the people or false prophets it was lawful to say any thing whether true or false no man being permitted to say any thing in defence of them In the condemning of other men they expected a day and a night to see if any thing could be produced which might profit the Prisoner but not in these cases of false prophets and seducers of the people to Idolatry See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr c. 11. So it is said in the story of Steven they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suborne men and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. they substituted false witnesses c. Besides the Sanhedrim were so resolved to take away his life that they did professedly seek false witnesse that should come and swear any thing against him v. 59. And what was here done in their processe against him is just the Antitype or farther impletion of that which was first performed on Jeremy c. 26. v. 8 9. V. 63. Adjure thee 'T was a custome among the Jews to Adjure which was by some form of execration layd upon the person if he did not speak and answer truly This among them obliged the person Adjured as much as if he had taken an oath and therefore Christ though before he had held his peace now being adjured thinks himself bound to answer him Many examples we have of this in the Old Testament Judg. 17. 2. the silver which thou hast lost and about which thou didst use execration that is didst adjure So Prov. 29. 24. of the partaker with the thief that is so secret he heareth cursing and betrayeth it not that is will not reveal though he be adjured 1 Kings 8. 31 If any man sin against his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he impose on him an imprecation to adjure
of friendship and peace is ordinarily said In reference to which is that of Aeschines de ementit Legat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salt of the city meaning thereby the publike peace and prosperity and from hence saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt before all other meaets was set before the guests The onely difficulty is from whence this custome sprang or wherein this symbolical nature of salt consists and that is answered by the same Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as salt being compacted of many drops of water every one in it self fluid and unsteady becomes one solid body so they that from distant places conjoyne into a league of friendship meet together both in place and friendly disposition CHAP. X. 1. AND he rose from thence and cometh into the coasts of Judaea by the farther side of Jordan And the people resort unto him again and as he was wont he taught them again Paraphrase 1. departed from Galilee Mat. 19. 1. 2. And the Pharisees came to him and asked him Is it lawfull for a man to put away his wife tempting him Paraphrase 2. Is it lawfull for a man upon a dislike of his wife for other causes besides fornication to put her away This they asked out of an intention to ensnare him knowing his doctrine in this matter Mat. 5. 32. contradicted that liberty which they had by Moses 3. And he answered and said unto them What did Moses command you 4. And they said Moses suffered to write a bill of divorcement and to put her away Paraphrase 4. Moses gave us liberty to do so Deut. 24. 1. 5. And Jesus answered and said unto them For the hardnesse of your hearts he wrote you this precept Paraphrase 5. This law wherein that was permitted by Moses was written to provide by that means against the inflexiblenesse and imperswasiblenesse of the Jewes hearts which if this were forbidden them would be apt to commit some greater villany 6. But from the beginning of the creation God made them male and female 7. For this cause shall a man leave his father and mother and cleave to his wife 8. And they twain shall be one flesh so then they are no more twain but one flesh 9. What therefore God hath joyned together let not man put asunder Paraphrase 6 7 8 9. But the prime law of the creation was quite otherwise making the union between husband and wife a sacred thing that must not be violated by any See note on 2 Pet. 1. 6. 10. And in the house his disciples asked him again of the same matter 11. And he saith unto them Whosoever shall put away his wife and marry another committeth adultery against her Paraphrase 11. by living as an husband with her whom he marries when he is the husband of another and causeth his own wife from whom he thus unreconcileably parteth to commit adultery Mat. 5. 32. that is giveth her great occasion and temptation and danger to do so 12. And if a woman shall note a put away her husband and be married to another she committeth adultery Paraphrase 12. part with her husband do her part in absolving the husband from his band to her and make use of it to marry her selfe again to another 13. And they brought young children to him that he should touch them and his disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said unto them Suffer the little children to come unto me and forbid them not for of such is the kingdome of God Paraphrase 14. they are of that temper of innocence and simplicity and being impotent themselves resigne themselves up to be aided and sustained by others that they are of all others the fittest emblemens of those of whom the Christian Church is made up here and heaven hereafter 15. Verily I say unto you Whosoever shall not receive the kingdome of God as a little child he shall not enter therein Paraphrase 15. And he that shall not come to Christianity as a little 〈◊〉 that very humility and self-denyall and resignation and sole dependence on Christ as is observable in one of this 〈◊〉 never be received or entertained by Christ 16. And he took them up in his armes put his hands upon them and blessed them 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I doe that I may inherit everlasting life Paraphrase 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18. 18. And Jesus said unto him Why callest thou me good There is no man good but one that is God Paraphrase 18. The attribute of good belongs truly to none but God Is that thy meaning to acknowledge me such when thou callest me by that title 19. Thou knowest the commandements Doe not commit adultery Doe not kill Doe not steal Doe not bear false witnesse note b Defraud not Honour thy father and mother Paraphrase 19. The sixe commandements of the second table of the decalogue Honour thy father and thy mother Thou shalt not commit adultery c. and in stead of the tenth Thou shalt rest contented with thy own and not seek to encrease thy own condition by the diminution of other mens 20. And he answered and said unto him Master all these have I observed from my youth Paraphrase 20. thus farre I have gone already and have all my time constantly been an observer of all these commands 21. Then Jesus beholding him loved him and said unto him One thing thou lackest Go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the crosse and follow me Paraphrase 21. approved these gracious beginnings in him and accordingly spake friendly and kindly to him to allure and advance him to that degree of contempt of worldly possessions and riches which otherwise would depresse his soul and make him uncapable of true discipleship as the thrones in the parable of the sower that might give him the true advantages of wealth ability of relieving and supporting others and by a readinesse to suffer the utmost in that profession qualifie him for a capacity of discipleship first and then of eternall treasure 22. And he was sad at that saying and went away grieved for he had great possessions 23. And Jesus looked about and saith unto his disciples How note c hardly shall they that have riches enter into the kingdome of God Paraphrase 23. undertake the doctrine of Christ here or be made partakers of his glory in the kingdome of heaven hereafter 24. And the disciples were astonished at his words but Jesus answereth again and saith unto them Children How hard is it for them that trust in riches to enter into the kingdome of God Paraphrase 24. that look upon wealth with the eye of the world as that which can help them to all they want 25.
Paraphrase 39. behaved her self as a disciple never parted from him but attended diligently to all that was delivered by him 40. But Martha was cumbred about much serving and came unto him and said Lord dost thou not care that my sister hath left me to serve alone bid her therefore that she note b help me Paraphrase 40. wholly taken up about making provision for and distributing to the guests see note on c. 8. a. and she came to Christ and desired him to bid her sister Mary to joyne with her to make provision for the company which was too much for her to doe alone 41. And Jesus answered and said unto her Martha Martha thou art carefull and troubled about many things Paraphrase 41. thou takest a great deal of unnecessary though not culpable pains as in all worldly businesse there is a great deal more solicitude then is necessary 42. But one thing is needfull and Mary hath chosen that good part which shall not be taken from her Paraphrase 42. But the one onely thing which is absolutely necessary the hearing my word in order to the keeping it the receving advantage by my coming to thy house is much a more acceptable thing to me then the entertaining me with so much diligence and the advantage of this will continue to Mary to all eternity Annotations on Chap. X. V. 31. By chance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally concurrence when two things fall out together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with any respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunae but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sum the word signifying being and no more So places that lie together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the rendring will be most exactly thus And the same time it fell out that a certain priest came down that way according to * Calcidius's definition of fortune that it is concursus simul cadentium causarum duum originem ex proposito trahentium ex quo concursu provenit aliquid praeter speÌ„ cum admiratione a concurrence of two causes falling together having their beginning from counsel from which concurrence something proceeds besides hope with admiration But in Hippocrates it is used frequently to signifie any occasion of doing any thing l. de Med. vet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for pleasure or for any other occasion or concurrent thing that being at the same time is the occasion of any thing And then it may be rendred upon occasion that is having some business that occasion'd his going by at that time V. 40. Helpe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially with a Genitive of the person joyn'd with it signifies to succour or relieve any in distresse so Lu. 1. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath relieved Israel a work of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy as it follows and a filling them with good things when they were hungry v. 43. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 35. to relieve the poor and as it there follows to give to them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 28. the office of relieving the poor see Note e. on that chap. From hence 't is discernible what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Christ was received and entertained in the house of Martha and Mary Martha made provision for him and all that were with him this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal of work in providing for them all at the beginning of the verse hereupon she complains to Christ that Mary by hearkning to him left her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister to them or provide for them alone without any body else and thereupon desires him to bid her bear her company in making provision for them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the making this provision and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it the joyning with her or bearing her company contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her doing it alone precedent Thus Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to joyne in relieving our necessities We have no meanes but prayer to God to relieve our selves in any distresse But then again we know not what is absolutely best for us nor consequently to pray aâ—we ought therefore when we want and pray for ought the Spirit of Christ joyneth with us in relieving us that is in interceding for us that what is absolutely best may be granted us joines with us in prayer and so in relieving us by praying silently for us and asking those things which Christ knowes us to stand most in need of when we doe not CHAP. XI 1. AND it came to passe that as he was praying in a certain place when he ceased one of his disciples said unto him Lord teach us to pray as John also taught his disciples Paraphrase 1. And upon occasion of his frequent retiring to prayer at a time when he was upon that performance his disciples took into consideration how needfull it was for them to be directed in a right performance of that duty and thereupon at his coming out to them one of them besought him to give them a form of prayer which they might constantly use as John Baptist had given to his disciples 2. And he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdome come Thy will be done as in heaven so in earth Paraphrase 2. And upon that demand of his being another time and upon another occasion from that in the Sermon on the Mount Mat. 6. 9. Christ said to his disciples Whensoever ye pray solemnly omit not to use this form of words 3. Give us day by day our daily bread 4. And forgive us our sins for we also forgive every one that is note a indebted to us And lead us not into temptation but deliver us from evil Paraphrase 4. hath done us any injury 5. And he said unto them Which of you shall have a friend and shall goe unto him at midnight and say unto him Friend lend me three loaves 6. For a friend of mine in his journey is come to me and I have nothing to set before him Paraphrase 6. travailing by this way is come to my house and I have nothing to entertain him 7. And he from within shall answer and say Trouble me not note b the doore is now shut and my children are with me in bed I cannot rise and give thee Paraphrase 7. both I and my children which might deliver it to thee are 8. I say unto you though he will not rise and give him because he is his friend
yet because of his importunity he will rise and give him as many as he needs Paraphrase 8. if respect of friendship will not work upon him yet his coming without bashfulnesse at such a time of night which is an argument of his reall want and of his confidence in him to whom he comes will certainly make him 9. And I say unto you Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Paraphrase 9. And the same effect let me tell you will your constancy and earnestnesse in prayer to God have upon him 10. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Paraphrase 10. For no child or friend of God's ever misseth to receive from him what he thus asketh 11. If a son shall ask bread of any of you that is a father will he give him a stone or if he ask a fish will he for a fish give him a serpent 12. Or if he shall ask an egge will he offer him a scorpion 13. If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy Spirit to them that ask him Paraphrase 11 12 13. There is no feare that God should deny such petitions or give his children any hurtfull thing when they ask that which is good for them And though many things which men aske be not such yet his Spirit and the assistances of that are so certainly so that they will never be denied to them that aske them of the Father 14. And he was casting out a devil and it was dumb and it came to passe that when the devil was gone out the dumb spake and the people wondred Paraphrase 14. And the disease which that devil inflicted on the man deprived him of speech and he cast out the devil and restored the man to his speech again 15. But some of them said He casteth out devils through Beelzebub the chief of the devils Paraphrase 15. But some perswaded themselves v. 17. that all his power was from Beelzebub Mat. 9. 34. and 12. 24. and that he having power of all inferior devils enabled him to cast them out 16. And others tempting him sought of him a signe from heaven Paraphrase 16. Others to make triall of his power desired him to shew them some miracles or tokens of Gods sending him some voice from heaven or the like 17. But he knowing their thoughts said unto them Every kingdome divided against it self is brought to desolation and an house divided against an house falleth Paraphrase 17. To the former of them those that thought he used the devils power to cast out devils he used these arguments of conviction and to the latter his answer is set down Mat. 12. 39. and here ver 29. c. 18. If Satan also be divided against himself how shall his kingdome stand because ye say that I cast out devils through Beelzebub Paraphrase 18. If there be a division among the evil spirits and one devil set himself against another their kingdome cannot long endure For though its possible for the advancing of the devils kingdome one instrument of his may undoe that which another hath done which is not a division but a politick union and conjunction in the same project yet for one to oppose and violently to eject the other see Mar. 1. 25. and to doe his utmost to cast him and his kingdome out of the world this is a division which cannot be imagined among those that are of a conspiracy but only betwixt enemies bent to ruine one another Mat. 12. 27. g. 19. And if I by Beelzebub cast out devils by whom doe your sons cast them out therefore shall they be your judges Paraphrase 19. that which is done by them before your eyes will be an argument of conviction against you 20. But if I with the finger of God cast out devils no doubt the kingdome of God is come upon you Paraphrase 20. But if by the power and spirit Mat. 12. 28 of God it be that I cast out devils then as the miracles of Moses confest by the Magicians to be done by the finger of God Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage So is this a certain argument that I am now sent by God to redeem you if you will believe on me 21. When a strong man armed keepeth his palace his goods are in peace Paraphrase 21. The devil will not be cast out of his possessions unlesse some person arm'd by the power of God superiour to what the devil is possest with come and conquer him 22. But when a stronger then he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoiles Paraphrase 22. And therefore my casting out devils is an argument that I come with that power greater then any the devil hath and conquer and disarme him and give all that follow me the benefits of that victory to be distributed among them 23. He that is not with me is against me and he that gathereth not with me scattereth Paraphrase 23. T is proverbially said He that is c. and therefore he that doth not assist but cast out Satan must be resolved to be an enemy of his and not to operate by power from him See Mat. 12. 30. and Mar. 9. 40. 24. When the unclean spirit is gone out of a man he walketh through drie places seeking rest and finding none he saith I will return unto my house whence I came out Paraphrase 24. But to you that have received such miracles of mercy particularly that of casting out devils and made no use of them I shall adde this parable When c. see Mat. 12. 43. 25. And when he cometh he findeth it swept and garnished 26. Then goeth he and taketh to him seven other spirits more wicked them himself and they enter in and dwell there and the last state of that man is worse then the first 27. And it came to passe as he spake these things a certain woman of the company lift up her voice and said unto him Blessed is the womb that bare thee and the paps which thou hast sucked Paraphrase 27. And about this time his mother and brethren came to speak with him and one came and told him so Mat. 12. 47. and upon mention of his mother a woman there present said aloud 28. But he said Yea rather blessed are they that hear the word of God and keep it Paraphrase 28. But he said Whosoever shall hear and obey the the word of God is to me as dear as mother or brethren Mat. 12. 49 50. and indeed that blessednesse of being an obedient faithfull servant of God is farre greater then this other of having been the person of whose womb Christ is born abstracted or separated
long as the Temple stood and the sacrifice continued were oft tempted to doubt which was the truer religion the Christian or that of the Jews So we find S. Paul pressing it Rom. 13. 11. knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great season this famous time foretold of wherein they were to be rescued from their persecutors and so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that was mention'd Mat. 10. 22. see note h. nearer then when they first believed or were converted to the faith And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day was nigh at hand and therefore they should keep close to all Christian practise so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks who to preserve their worldly tranquillity complied with the Jews and joyned with them in persecuting the Orthodox Christians v. 1. c. and the cries of the oppressed and persecuted that is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect crying here v. 4. he then comforts the believers v. 7. by this argument v. 8. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this coming of the Lord the very same that is here v. 8. was now close at hand and that explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judge standing at the dore which shews that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in this verse avenge the sufferers the believers speedily The same argument is pressed by S. Peter who as S. James c. 1. 1. wrote to those of the dispersion that is to the converted Jews scattered in other nations upon their being persecuted out of Judaea 1 Pet. 4. 7. The end of all things that is of the Jewish sacrifices and all their legal ceremonies and the Temple and people is at hand though Mat. 24. 6. it was said that it is not yet So 1 Joh. 2. 18. It is the last houre and therefore it follows that as you have heard Mat. 24. 5. that many counterfeit Christs should come before that finall destruction of Jerusalem so saith he 't is now by which we know 't is the last hour So Heb. 10. 25. when men were so scandalized at the prevailing of the unbeleivers and persecuting of the Christian faith that they neglected their assembling together gave off their publick meetings he then rouzeth them to stirre up one another to the carefull performance of that neglected duty by their seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this day of vengeance so called Lu. 21. 22. upon that nation and people was now very neer at hand All which if when 't is then said to approach and to be at the doore it belonged to the day of judgment now after so many hundred years not yet come what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were this what a delaying of his coming and consequently what an objection against the truth of Christian religion As Mahomet having promised after his death he would presently return to life again and having not perform'd his promise in a thousand yeares is by us justly condemned for an Impostor See Mat. 24. 34. CHAP. XIX 1. AND Jesus entred and passed through Jericho 2. And behold there was a man named Zacchaeus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the prease because he was little of stature Paraphrase 3. And he was very desirous to see the person of Jesus having no farther designe or thought at the present but that ver 14. 4. And he ran before and climbed up into a sycomore tree to see him for he was to passe that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacchaeus make haste and come down for to day I must abide at thy house Paraphrase 5. I mean to be entertained by thee 6. And he made haste and came down and received him joyfully 7. And when they saw it they all murmured saying That he was gone to be guest with a man that is a sinner Paraphrase 7. entertained in an heathen's or Publican's house 8. And Zacchaeus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Paraphrase 8. And whilst Christ was there Zacchaeus made this speech unto him Sir half my wealth I bestow upon the poor and whomsoever I have defrauded see note on c. 3. c. or as a Publican exacted more from them then was due I will according to to the law for theeves make a fourfold restitution 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham Paraphrase 9. And Jesus said unto him This day repentance and so the Gospel and the mercies of the Gospel are come home to Zacchaeus as being a believer and so one though a Publican to whom the promises made to the seed of Abraham doe belong 10. For the son of man is come to seek and to save that which was lost Paraphrase 10. His being an heathen or Publican or a sinner in his former life doth not render him uncapable of receiving benefit from me but contrariwise gives him a capacity of it upon his repentance For this was the end of my coming to reduce sinners to repentance and to obtain mercy for such Mat. 18. 12. 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdome of God should immediately appear 12. He said therefore A certain noble man went into a farre countrey to receive for himself a kingdome and to return Paraphrase 11 12. And at this time or not long after being now not farre from Jerusalem the chief city of the Jewes and so the palace or royall city and upon occasion of their thinking that he would shortly take upon him a regall authority chap. 17. 20. and that that would be at Jerusalem he spake this parable unto them A certain man born heir to a kingdome took a great journey to take possession of it hereby intimating of himself that he was to suffer and rise and goe to heaven so to be installed in his kingdome and then to return again in an eminent manner to shew himself among his countrey-men where he was born and over whom he was to reign 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy untill I come Paraphrase 13. And having severall servants he gave each of them a stock of mony to traffick with in his absence commanding them to improve it to his best advantage that he might receive the benefit of it when he returned noting that the Apostles were after his departure to preach to the Jewes gain as many of them as they could goe through all their cities before Christ should thus come and shew
himself in that regall illustrious manner upon them and so likewise that all other inferior Christians were and are to imploy their diligence and industry according to their talents to bring in some encrease unto God 14. But his citizens hated him and sent a messenger after him saying We will not have this man to reign over us Paraphrase 14. Now the reason of his journey to that far countrey v. 12. was because those his countrey-men over whom he was to reign and was now only gone to be installed or inthroned in his right set themselves contumaciously against him and disclaimed having him for their king noting the Jewes standing out against the faith as 't was after his resurrection preacht to them by the Apostles see note on Mat. 24. b. 15. And it came to passe that when he was returned having received the kingdome then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading Paraphrase 15. And when he came back again after his instalment to exercise his regall office among them he first examined his servants what increase they had made noting the fruit that had come in the harvest or number of converts by the preaching of the Apostles over all Jewry 16. Then came the first saying Lord thy pound hath gained ten pounds 17. And he said unto him Well thou good servant because thou hast been faithfull in a very little have thou authority over ten cities Paraphrase 17. improved these earthly commodities see Lu. 16. 10. thou shalt be more highly preferr'd noting the reward of the Apostles labour in preaching the Gospel 1. governing in the Churches which they had planted then reigning with Christ enjoying an higher degree of glory as they had laboured more abundantly 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise unto him Be thou also over five cities Paraphrase 18 19. And the second having imploy'd his time well but not so well was also rewarded proportionably 20. And another came saying Lord behold here is thy pound which I have kept laid up in a napkin 21. For I feared thee because thou art an austere man thou takest up that thou laidst not down and reapest that thou didst not sow Paraphrase 20 21. But a third out of a pretence of extraordinary fear of displeasing in stead of imploying laid up his talent made no kinde of use of the abilities that God had given him lay idle without ever endevouring to doe any thing that might bring in any glory to God And his sloth being the chief cause of his doing thus made him either really or to excuse his sloth pretendedly look upon it as a piece of austerity and rigidnesse in the Master in Christ to exact any fruit any increase of his talents 22. And he saith unto him Out of thine owne mouth will I judge thee thou wicked servant Thou knewest that I was an austere man taking up that I laid not down and reaping what I did not sow Paraphrase 22. But this was farre from an excuse of his unprofitablenesse 't was rather an aggravation of it and an acknowledgment that would bear witnesse against him and condemn him make his slothfulnesse and unprofitablenesse appear to be a sinne against conscience in him 23. Wherefore then gavest thou not my money into the bank that at my coming I might have required mine own with usury Paraphrase 23. For upon this acknowledgment saith the Master what possible reason can be given why thou shouldst not put my money into a bank amongst the merchants that it might have yeilded me some encrease at my return 24 And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds Paraphrase 24. The more unprofitable this man hath been the fitter 't will be to encrease the reward of him that hath been diligent and successfull 25. And they said unto him Lord he hath ten pounds 26. For I say unto you Unto every one that hath shall be given and from him that hath not even that he hath shall be taken away from him Paraphrase 25 26. And though that was conceived unequall by some because he had such plenty already yet the King adhered to his sentence upon this ground of his dealing with his servants by way of distributive justice which consists not in giving to all equall portions but most to them that have done him most diligent faithfull service and mulcting and punishing the unfaithfull and idle person 27. But those mine enemies that would not that I should reign over them bring hither and slay them before me Paraphrase 27. But those countreymen of his whose king by right he was which when he was gone to be installed in the kingdome sent him that contumacious answer v. 14. noting the Jewes that would not submit to him upon the Apostles preaching the Gospel after the resurrection being now instated in his throne he presently commanded to be put to the sword executed as so many rebels The fate that soon befell the Jewes after his inauguration in his kingdome that is his going to heaven 28. And when he had thus spoken he went before ascending up to Jerusalem 29. And it came to passe when he was come nigh to Bethphage and Bethany at the mount called the mount of Olives he sent two disciples Paraphrase 29. Mat. 21. 1. 30. Saying Goe ye into the village over against you in which at your entring ye shall find a colt tied whereon yet never man sate loose him and bring him hither Paraphrase 30. an asse tied and a foal with her which was not yet backt take the foal 31. And if any man ask you Why doe ye loose him Thus ye shall say unto him Because the Lord hath need of him 32. And they that were sent went their way and found even as he had said unto them 33. And as they were loosing the colt the owners thereof said unto them Why loose ye the colt 34. And they said the Lord hath need of him 35. And they brought him to Jesus And they cast their garments upon the colt and set Jesus thereon Paraphrase 35. Mat. 21. 9. 36. And as he went they spread their clothes in the way 37. And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen Paraphrase 37. all his followers that believed and attended him 38. Saying Blessed be the king that cometh in the name of the Lord peace in heaven and glory in the highest Paraphrase 38. Hosanna or Save now Mat. 21. a. we acknowledge thee to be our king so long expected the Messias see note on Mat. 11. a. and Mar. 11. 9. God in heaven send all prosperity on this thy kingdome And
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
futuro a portion in the age to come whether that signifie Heaven or the kingdome of the Messias without submitting to their whole Law but only to the seven precepts of the sons of Noah hath been not unhappily conjectured by M. Mede And the context is somewhat favourable to it The company consisted of Jewes and Proselytes ver 43. many of those Proselytes as well as Jewes followed Paul and Barnabas after the dissolving the assembly and their doing so and the form of the Apostles exhortation to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide or persevere signifies that they were already believers Then ver 45. The Jewes contradicted and spake against this doctrine and therefore say Paul and Barnabas seeing ye judge your selves unworthy of everlasting life that is seeing you behave your selves as those that look not after care not for your eternal weale Behold we turn to the Gentiles v. 46. which when the Gentiles heard that is the people of other nations that were there among the Jewes they rejoiced and glorified the word of God v. 48. And upon that it is immediately added that as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed or in readinesse for or to eternall life believed In this conjecture there is a faire appearance of truth for the whole of it And for one part of it is undoubted that those who are here said to believe were most of them if not all such Proselytes of the Gentiles and those again not the Proselytes of justice which had undertaken the whole Mosaical law for they were as deeply engaged in opposing Christianity as the most refractary Jewes and accordingly ver 50. the Proselyte women which were zealons for the Law were exasperated by the Jewes see Note on Mat. 23. d. but especially those of the gates which received the precepts of the sons of Noah but were not possess'd with the Jewish prejudices against Christianity But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time and consequently it cannot be affirmed in the latitude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many which seems to include all of the sort whatever it is that is noted by the phrase Or if that word may be so qualified as not to extend to all yet there is no propriety of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine it to that sort of Proselytes any more then there is to confine the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the kingdome of God Lu. 2. 62. to this sort of Proselytes which there appears not at all to belong to them Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods prevenient graces hath that qualification wrought in him which is the peculiar temper wherein the Gospel takes root and prospers the honest heart or sincere desire of reforming and living piously For these when the Gospel is preach'd to all are peculiarly the men that lay hold on it and bring forth the fruits of it And these are very fitly described by this phrase here and accordingly it is said that as many as were such believed or turned Christians Now for the main difficulty how this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should come to signifie these I shall enlarge a while by viewing the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order or ordain among writers sacred and profane In Scripture it often signifies to appoint as that is to command or constitute So Act. 22. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which are appointed thee to doe is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou oughest what is thy duty to doe in the parallel place ch 9. 6. So Act. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commanded or gave order or appointed and Mat. 28. 16. the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jesus had appointed or commanded But more frequently 't is used in the military sense in the notion wherein the Books of disposing or marshalling armies are called Tactick◠and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispositions of Angels Act. 7. 53. signifies troops or hosts of Angels So of the Centurion Lu. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath such a place in the army as though he be a commander to be himself under others in which sense Rom. 13. 1. the powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted by God and placed under him And by Analogie from hence 't is applied to other things as 1 Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disposed or devoted themselves to that function that part as it were of the Ecclesiastical militia which consisted in ministring to the Saints In the Translators of the Old Testament and writers of the Apocrypha 't is generally in the military sense answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ezech. 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall appoint or dispose or marshall them to keep watches which is spoken of the Temple but as that represents an host and is usually so called and thence Lu. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of his daily course is in that sense also so 2 Mac. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse being so disposed or placed as in Hesychius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is placed first neer the horn of the Battalia and 1 Mac. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are disposed or marshalled so that to morrow they may encampe So 2 Kin. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to muster the people Among profane writers 't is sometimes to dispose or put in order so the shepheard doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order his flocke in Philostr de vit Apoll. l. 3. c. 3. And in Apsyrtus in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having fought in ranks in the military sense follows within a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having disposed these things in order that is of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I addresse my selfe to thee c. In the military sense nothing is more ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were marshalled as for a fight in Thucyd. l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian and others is simply for enemies so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graecians being marshalled c. l. 2. as in Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are souldiers in their ranks in services as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary are those that are disbanded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or troop of such And in this sense they that are truly pious sincerely and honestly disposed to do whatsoever God requires of them towards eternall life whether that signifie Christianity the present part of that life which shall end in eternity or whether the life of
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
themselves with better sacrifices then these Paraphrase 23. And therefore the Law commanding that the Tabernacle which in respect of the two parts of it but especially the inmost part is an image of the highest Heavens should thus be purified with the bloud of bullocks or goats that is that the Priest should never enter in thither without such bloud-shedding it is most agreeable and proportionable to these types that Christ should dye shed his own bloud and so enter into Heaven to be our high Priest and in like manner that we through many sufferings should enter into the kingdome of God 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Paraphrase 24. For Christ was not so an high Priest as to enter into any holy place built by men the image or representation of signifie Heaven see Wisd 9. 8. but into Heaven it self there to appear before God as the Priest was said to doe in the Holy of holies and to recommend our wants and affairs to him and negotiate for us and so to relieve us when we stand in need of him 25. Nor yet that he should offer himself often as the high Priest entreth into the holy place every year with bloud of others Paraphrase 25. Nor was the similitude betwixt him and an high Priest to hold in this that as the Priest enters into the holy place every year with the bloud of bullocks and goats so Christ should enter every year into that which was signified by the Holy of holies 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared note h to put away sin by the sacrifice of himself Paraphrase 26. For then he should from time to time ever since the beginning of the world have dyed many times but in this his presenting himself in the sight of God his going to heaven to intercede for us differs from the Priests going into the Holy of holies that Christ doth shed none but his own bloud and that but once for all and that now in this last age see Note on Mat. 24. c. this close or shutting up of the Jewish state on purpose to obtain pardon for whatsoever sins repented of and to work reformation among us 27. And as it is appointed unto men once to die but after this the judgement ◠Paraphrase 27. For in this is the condition of Christ like to the condition of other men that as they must die but once and then be judged to all eternity 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation Paraphrase 28. So Christ having yielded up himself for a sacrifice for us and so born our sins up to the crosse with him dyed as our surety or proxy shall doe this but once when he comes again it shall be in another manner he shall not come to this earth to dye again but shall come in glory and power quite unlike that state wherein he was when he bare our sins to the relieving and bestowing deliverance on those who expect and wait for him and constantly adhere to his commands Annotations on Chap. IX V. 1. First covenant That it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will appear by the authority of antient MSS. as besides others taken notice of by other men in an antient one in Magd. Col. Library in Oxon and of the Syriack and old Latine Translation and of Saint Chrysostome and the Greek Fathers who read it not And then there is little doubt but the Substantive to it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant mentioned in the former Chapter and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first in the verse immediately preceding this c 8. 15. which antiently was conjoined with this before the division into Chapters Besides the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will not be very congruous for then the Tabernacle must be said to have in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly holy that is the Tabernacle as appears v. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of holies As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances see Rom 8. d. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in any reason to be taken not in the Genitive but the Accusative plural and so will note sacrifices and other institutions for Gods worship which belonged to that Mosaical Covenant V. 4. Golden pot It is a matter of some difficulty to determine whether it were the Ark in which the Pot of Manna and the Rod are hore said to be kept or more generally the Holy of holies wherein as in a common place both they and the Ark were For first the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which may equally referre to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle called the Holy of holies and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark and secondly it is positively affirmed 1 King 8. 9. that there was nothing in the Ark but the tables of stone But then on the other side it is apparent that those Tables of the Law were in the Ark and therefore the mention of those being immediately subjoyned to the mention of the Pot and the Rod and connected distinctly with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pot and the rod and the tables in all reason they must be thought affirmed to be in the Ark where it is certain the Tables were and 2. it is as manifest that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over it v. 5. denotes the Ark on the covering of which and not of the Holy of holies the Cherubim were To this difficulty that which Theophylact hath affirmed is most satisfactory that though at that time which is referred to 1 King 8. 9. that is in Solomons time there was nothing in the Ark but the Tables yet in after-times the Pot and the Rod were put there viz. in Jeremies time when the Ark was to be hid by him and all this saith he S. Paul may be supposed by tradition to have had from Gamaliel his Master a Pharisee and accordingly saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews or Jewes of his time which were of the Pharisees sect affirmed it to be so V. 5. Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is here set to signifie the Schechina or appearing of God which was wont to be by Angels of which there Cherubims were the representations See Note on Mat. 16. n. and on Mar. 1. 2. Ib. Mercy-seat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first to cover and
This S. Luke more particularly mentions c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake of his exodus which he was ready to perform at Jerusalem What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty of Christ of which they are said to have been eye-witnesses For this verse being by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses the other of their hearing or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard And the former of these was in several phrases the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genitive taken absolutely V. 19. Day-starre The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining forth of that day that had been before but obscurely prophesied of Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a known star which as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be an Agonistical word to signifie the
shew saith he what glory and liberty the Christian doctrine had obtained among all men both Greeks Barbarians before the persecution of Diocletian requires too great a work for me to perform Thus saith he appears by the good will of the Emperors and the great favour of their officers to whom they intrusted the governing of countreys who have granted the Christians liberty and security permitted them in their palaces and in their sight them and their whole families c. Who saith he can recount the multitudes of assemblies in every city who can describe the confluxes to the Oratories and the spacious Churches which they built from the foundation not contenting themselves with the antient edifices These saith he no envy could suppresse no evil spirit bewitch nor man hinder as long as Christians lived worthy of God's protection But when the lives of Christians degenerated through too much liberty into softnesse and sloth and Christians hated and reproached one another and with those weapons of the tongue invaded and fought with one another when Bishops set upon Bishops and people raised seditions against people when hypocrisie and shews of piety fill'd all places then by little and little the judgments of God as they are wont began to visit us and when we used no means to appease God but multiplied sin upon sin as if God did not respect or consider our sins and so there was nothing left among Christians but contentions emulations hatred enmity ambition tyranny c. then God as he said by Jeremy made the daughter of Sion dark and cast down the glory of Israel and remembred not his footstool in the day of his wrath c. and all this saith he was fulfill'd upon us Churches pull'd down Bibles burnt Bishops of the Church contumeliously used c. Of which all that I have to say is to justifie the righteous judgment of God and so he proceeds to set down the words of the Emperors edict against the Christians chap. 3. In which words is contained a full answer to this objection For God's promises being but conditional and the mercies contained in them no longer ascertained to us then that condition is perform'd by us this tranquillity and peaceable enjoyment of assemblies which is here promised and afterwards oft repeated cannot be expected to continue any longer then Christians walk worthy of it and when they doe not the greater the blessing is the fitter is it to be withdrawn from them the discipline which is provided for Christians being a delivering up to Satan when they offend against the Christian rule that so they may be taught amendment But beside this other uses there are of the frequent returns of persecutions to teach them vigilance and make trial of their Christian fortitude and to give them occasion to practise all other Christian duties of patience and meeknesse and so make their light shine before men which would otherwise be more dimme And in this matter it is observable that as Christ's promise of the greatest temporal felicities the richest harvest the hundred-fold more in this life hath the mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutions joyned with it so this promise of being Kings and Priests unto God had its mixtures also When the Jewes were destroyed by Titus and so the Christians persecutions ceased under Vespasian and Titus yet in Adrian's time the Jewes under Barchocheba raise a sedition again and lie very heavie upon the Christians because they would not rise and joyn with them see ch 11. 7. and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of And when the Jewish malice was at an end then the heathen Emperors are stirred up by the Devil Magicians and Oracles to persecute the Christians and so it often fared with them till Constantine's time that is till the Roman Emperour was converted to the faith and then the promise is c. 20. that for the space of a thousand years they shall live and reign with Christ that is that for that space Christian religion shall be no more interdicted or persecuted and that promise was perfectly performed And so still the objection is of no force against the truth of this promise thus interpreted This hath been here thus largely said once for all to clear the many passages of this nature which are to be met with in these Visions and in other parts of these Books V. 7. Cometh with clouds That Christ's coming denotes this middle coming of Christ in vengeance on his enemies and for the rescue of his constant servants this especially now approaching in the destruction of the Jewes hath been shewed Mat. 24. Note b. And that the addition of the clouds with which he comes is not an argument against this sense may appear by the cloud in the wildernesse which signified God's presence to defend the Israelites and the cloud on the Tabernacle which noted God's special presence there and by the Psalmist calling the clouds his chariot the ordinary way wherein God exhibits himself present to men to protect or to punish and not only at the day of the final doom and by Isa 4. 5. where the cloud upon mount Sion is the defence in the end of the verse and by the very same phrase Dan. 7. 13. the Son of man coming with the clouds of heaven when dominion glory and a kingdome are given unto him v. 14. which is not by any pretended to belong to the day of doom but to Christ's kingdome here in though not of this world and by the same phrase repeated Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory which yet was to be within the compasse of that generation ver 34. and so Luk. 21. 27. And so among the heathen we have the like phrase as when God is said by Homer to come to Diomedes Iliad l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his shoulders wrap'd in a cloud and that there on purpose to defend him And in Virgil when Jupiter came to assist Aeneas Ae n. 7. it is said of him that radiis ardentem lucis aure Ipse manu quatiens ostendit ab aethere nubem He shewed a cloud from heaven burning with rayes of light and gold By all which appears how properly is signified by this phrase Christ's protecting his constant servants as well as punishing his enemies which are two special acts of his Regal power to which he is installed by his Resurrection V. 15. Fine brasse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred fine brasse will be lyable to this exception that 't is against analogie that the former part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to denote the thing it self which must rather denote some attribute of or ingredient in the thing spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure is one that hath entrails of brass not brasse that hath entrails and
these tumults and seditions fell heavily as those which were hated by the Jewes and which would not take up arms with them and join in their seditious ' practices V. 8. Third part of the sea became blood That the tumults and rebellions of the seditious are here represented by these three first Angels is more manifest then what those seditions particularly were which are denoted by each of them Our Saviour saith of these times that many should arise and deceive many and the event hath confirmed it At every turn some or other arose and undertook to lead them out and nothing is to be met with in the stories of these times but the raising of seditions among the Jewes the coming of the Romans to suppresse them And therefore it is not needful to distribute these several representations of the three first trumpets and apply them severally but to understand them in grosse of this matter Yet supposing what hath been shew'd Note b. on c. 7. that the sea here noting the sea or lake of Tiberias may signifie Galilee it will be commodious enough to understand this of that sedition raised in Galilee which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time saith Baronius cut of Josephus he subdued the Galileans Gentem fortissimam totius Palaestinae potentissimam munitissimam the most valiant powerful and best fortified countrey of all Palestine Which action of his being so considerable remarkable for the slaughter of above an hundred thousand and the carrying above fourty thousand Jewes captive may fitly be here represented under the third part of the sea becoming blood and the dying of the third part of the creatures that is Jewes in the sea that is of Galilee and the third part of the ships that is of the cities which are to a countrey as ships to a sea the places wherein men live and â— affick and wherein they are fortified against enemies as by ships against the violence of the sea And this slaughter falling upon the whole region of Galilee and not only on the cities thereof may probably be meant by the Vision that follows the sounding of the third Angel also the starre that burnt and fell upon the rivers and fountains which are to the sea as towns and villages to the cities and of which a third part became wormwood v. 11. And if it be necessary to define who it was who is described by the great starre from heaven burning as it were a lamp it may fitly be affirmed to be Josephus the son of Mattathias the leader of those of Jotapata but this not personally but he and his forces together who made a very valiant resistance to Vespasian's army but by doing so brought great slaughters upon them as is particularly and exactly set down by Josephus l. 3. De bell Jud. V. 11. Wormwood Wormwood is in Scripture sometimes used to expresse that which infecteth others infusing its bitternesse into them and so it may signifie any impostor that seduceth and draws others after him as any of those seditious Captains did to their destruction Sometimes it is used to signifie any bitter effect any heavy calamity and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea as appears by Josephus's story De Bell. Jud. l. 2. and 3. V. 12. Third part of the sunne was smitten and the That the Temple is described and expressed generally in the Scripture by an host hath been formerly shewed Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly express'd by the Sun Moon and starres will be easily consented to when we but remember that those are called the host of heaven and that the Temple is commonly a representation of heaven and sometimes represented by it see ver 1. and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel Then that the particulars of Sun Moon and starres are severally mention'd rather then the heaven the aggregate body is by that ordinary manner of speaking among the Hebrews which expresse the whole by enumeration of the several parts of it see Note on 2 Pet. 3. e. And so here it may possibly denote the service of the Temple which was performed by night ye that by night stand in the courts of God saith the Psalmist the watches being then kept as well as by day which is here also mention'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day which could not severally have been mention'd had not the Sun for the day and the Moon and starres for the night been accordingly mentioned also And if this be it then when 't is said that the third part of these was smitten the meaning must be that an heavy distresse now fell upon the Temple and the service of God there was shrewdly disturbed by this siege but not at this part of the Vision wholly destroyed But besides this there is another interpretation of which the words are more clearly capable so as the Sun signifie the Temple the Moon the City and the starres all the people and all together the whole nation as in Josephs prophetick dream the Sun Moon and Starres are all the family of Jacob against which here the woes are denounced v. 13. according to the words in Josephus Woe woe to the city and the people and the Temple see Note h. And this seems the more probable interpretation See Mat. 24. Note n. V. 13. Wo wo wo Concerning this Angel flying in the midst of heaven and crying with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe woe to the dwellers in the land the story is remarkable in Josephus and out of him in Eusebius l. 3. c. n. which he sets down as a prodigy presaging that destruction of the Jewes There was saith he one Jesus Jonne of Ananias a countrey-man of mean birth â—our years before the warre against the Jewes at a time when all was in deep peace and tranquillity who coming up to the feast of tabernacles according to the custome began on a sudden to cry out and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a voice from the East a voice from the West a voice from the four winds a voice against Jerusalem and the Temple a voice against bridegrooms and brides a voice against all the people Thus he went about all the narrow lanes crying night and day and being apprehended and scourged he still continued the same language under the blowes without any other word And they on this supposing as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was some divine motion brought him to the Roman Praefect and by his appointment being with whips wounded and his flesh torn to the bones he neither intreated nor shed tâ—ar but to every blow in a most lamentable mournful note cryed out 〈◊〉 〈◊〉
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
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
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. 8â—0 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.