ordinarily bring destructions upon provoking people that have filled up the measure of their iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infectious diseases famines and warres and that these in a very remarkable manner fell upon the Roman Empire about these times appears as by all histories Ecclesiastical and prophane so especially by S. Austin in his first books De civ Dei written on purpose to defend Christian religion from that charge which was laid upon it that it brought down all judgments upon the Empire Which being false as it was urged by the Heathens to the prejudice of Christianity viz. that the Judgments came for that sin of permitting Christianity in the Empire and contempt of their Idol-worships so was it most true that for the Heathens standing out and persecuting the Christian faith most heavy wasting judgments were come upon them Of the three first Vials it may be yet further noted that they may have a peculiar aspect on the plagues of Aegypt the first that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil and grievous boil that is infectious and very painfull will be answerable to the boil breaking out upon man and beast through all the land Exod. 9. 9. and signifie some infectious disease plague and pestilente which we know breaks out in boils So likewise the second and the third the sea becoming as blood ver 3. and the rivers and fountains becoming as blood ver 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt their streams and their rivers and their ponds and all their pools or collections of water upon which they became blood Exod. 7. 19 20. Now for these three the histories of those times are very remarkable viz. for the great pestilences and horrible effusions of blood That which Herodian tells us of Commodus's reign will sufficiently qualifie that for the time of the pouring out of these three vials At that time saith he l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very great pestilence reigned over all Italy but especially in the city of Rome and Dio tells us that there died above two thousand a day in the city and a vast number both of beasts and men perished thereby And so this may be commodiously the pouring out the vial upon the earth belonging not only to the city of Rome but to all Italy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land was wont to signifie not only Jerusalem but all Judaea Hereupon the Emperor was perswaded to remove to Laurentum so call'd from the grove of bay-trees there the smell whereof the Physicians thought usefull against the plague And in like manner they prescribed sweet unguents and odours to anoint their ears and noses to keep out or overcome the pestilential vapour But neverthelesse saith he the disease daily increased and swept away a multitude of men and beasts As for the blood that was then spilt the same Author gives us a large story Cleander saith he a servant of the Emperours bought out of Phrygia and grown up with him from his youth and advanced to greatest offices in court and army aspired to the Empire To that purpose bought up a vast quantity of corn which caused a great famine also at Rome thinking thereby in time of need to oblige the citizens and souldiers and to gain them all to his party But the event was contrary for the famine raging and the cause of it being visible all the citizens run out of the city to the Emperour requiring this Encloser to be put to death Cleander by his power keeping them from the Emperour whose voluptuousness made this easie for him to doe sends out the Emperour's forces armed and hors'd against them which made an huge slaughter among them and in driving them into the city gates by their horses and swords saith he meeting with foot-men unarm'd they kill'd a great part of the people Which when they that were in the city understood they got to the top of the houses and with stones and tiles threw at the souldiers and by this means put them to flight and in the pursuit beating them off from their horses killed great multitudes of them and this continued very cruelly for some time And the appeasing of this cost a great deal more blood the Emperour causing Cleander to be put to death and his sons after him and then a great many more saith he not daring to confide in any body To which that author immediately adds the many prodigies which followed at that time and the burning down of the Temple of Peace which beside that it was the treasury of a great part of the wealth of the city and was accompanied with the burning of a great deal more of the buildings of the city and among them of the Temple of Vestâ— the fire continuing for many daies till rain from heaven put it out which made them impute the whole matter to the anger of the gods beâ—ides all this I say it was by all then look'd on as a presage of great warres which saith he accordingly followed And so in this one passage of story in that Author we have the interpretation of these three vials As great a plague as ever hath been read of to be sutable to the first and a great deal of killing both in the sedition and by the cruelty of the Emperour and by the fire and by the warres that followed wherein the whole region and not only the city of Rome was concerned answerable to the two latter the sea that is the multitude of the city and the rivers and springs of waters the other provinces and cities become blood But beside these under Commodus there was store of the like judgments in the following Emperours times untill Constantine A very great Pestilence under Gallus another under Gallienus both described by Zozimus another at the end of Decius on occasion of which S. Cyprian wrote his book of Mortality And in Maximinus's time saith Eusebius whilst he and his armies were sore distressed by a warre with the Armenians the rest of the inhabitants of the cities were grievously devoured with famint and pestilence infinite numbers dying in the cities more in the countreys and villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the numbers of husbandmen which had formerly been very great were almost all of them swept away by famine and pestilence saith Eusebius Eccl. hist l. 9. c. 8. And for wars and â—ffusion of blood and slaughters the histories are all along full of them and need not be here recited V. 5. And shall be In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall be the Copies generally read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful and merciful as that is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice or righteousness as hath oft been said And so it is fitly superadded here to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art just or righteous preceding That the
spake 425. 1. Spirit speaketh expressely 817. 1. a Spirit or an Angel 425. 2. Spirit of slumber 139. 1. Spirit of meeknesse 612. 1. Spirit and power 515. 1. Spirits in prison 799. 1. seven Spirits 866. 1. 884. 1. Spiritual 222. 1. 513. 1. 551. 1. 612. 1. 853. 2. Spiritual Sodome 856. Spoil 654. 1. Spoiles 742. 1. Spots in your feasts 524. 1. Sprinkling of the 790. 1. Staffe 55. 1. top of his Staffe 758. 2. Staggered 460. 2. pray Standing 34. 2. his Starre 10. 2. a Starre fall 900. 1. morning-Starre 879. 1. Starre of Remphan 356. 2. Starres 869. 2. 898. 2. Stature 38. 1. unjust Steward 244. 1. Stiff-necked 357. 2. where is thy Sting 565. 2. white Stone 876. 2. one Stone upon another 119. 1. such should be Stoned 296. 1. Storme of winds 149. 2. Straightway 206. 1. think it Strange 803. 1. Strange land 354. 1. Strangers 138. 2. 619. 2. Strangled 398. 1. 399. 2. Street 947. 2. corners of the Streets 34. 2. Stretched forth his hand 383. 1. Strife 784. 2. Strikers 806. 1. examine with Stripes 263. 2. Strong holds 587. 1. Stronger meat 736. 2. made Subject 478. 1. bring into Subjection 540. 2. Subverting 397. 1. Substance 757. 1. Succourer of many 218. 1. 508. 1. Suffered in the flesh 803. 1. Sunne 909. 1. 898. 2. Sunne became black 892. 1. Sunne moon and starres 898. 2. let not the Sunne goe down 625. 2. Superfluity of naughtinesse 525. 2. Superscription 107. 1. Superscription of his accusation 181. 1. Superstitious 406. 1. Supper being ended 309. 2. Lords Supper 132. 2. his own Supper 132. 2. Supplications 689. 1. I Suppose 329. 2. 532. 2. make Sure 811. 2. Sure mercies 389. 1. Swear by the Temple 112. 2. Sweat like drops of bloud 260. 2. great Swelling words 853. 1. Swine 46. 2. Sword 19. 1. a Sword shall pierce 196. 1. Synagogue 34. 2. ruler of the Synagogue 151. 2. 388. 1. put out of the Synagogue 298. 1. Synagogue of Satan 875. 1. T. Tabernacle of Moloch 356. 2. Tabernacle of witnesse 357. 1. Table 103. 1. his Taile 910. 1. in their Tailes 902. 2. Take to thee 7. 1. Take that is thine 210. 2. made to be Taken 815. 1. Tamed 780. 1. will not Tarry 752. 1. Tast not 656. 1. Taught of God 286. 2. 670. 2. 832. 2. Taxed 195. 1. Teach 551. 2. Teach in Synagogues 50. 2. Teachers 551. 1. Tear 162. 1. Tell no man 42. 1. Temperance 427. 2. Temperate 539. 1. Tempest 815. 2. captains of the Temple 260. 2. gold of the Temple 112. 2. veil of the Temple 264. 2. swear by the Temple 112. 2. defile the Temple of God 518. 1. sitteth in the Temple of God 682. 1. Temple of the Tabernacle 921. 1. lead into Temptation 35. 2. Tempt the Lord 21. 1. Tempted 668. 1. 729. 1. 758. 2. 759. 2. that ye may be Tempted 875. 2. Tenth of the spoiles 742. 2. Terrifying by letters 586. 2. Testament 1. 2. Testified 409. 1. Testimony of Jesus 865. 1. for a Testimony 44. 1. Tetrarch 198. 1. giving of Thanks 628. 1. 689. 2. at thy giving of Thanks 559. 1. That it might 8. 1. That seeing 149. 1. into the Theatre 564. 2. a Theefe in the night 808. 820. 2. Theeves 104. 1. 139. 1. Thence 432. 1. Theophilus 187. 1. Therefore 214. 2. 291. 2. Theudas 121. 1. 348. 2. 828. 1. They shall call 8. 2. They may receive 244. 2. Think 17. 1. 520. 1. 555. 2. Third time 592. 1. Third part of the sea 898. 2. Third part of the sunne 897. 2. This 348. 1. Thongs 422. 1. a Thorne in the flesh 591. 2. Thought 179. 2. Thoughts 449. 1. 478. 1. evil Thoughts 80. 1. ten Thousand of his Saints 85. 2. 555. 2. 852. 2. a Thousand years 940. 1. hundred fourty four Thousand 895. 1. Three days and Three nights 71. 1. Three Taverns 435. 2. Threescore and fifteen 455. 1. took him by the Throat 93. 2. Throne 924. 2. Throne of God and of the Lamb 947. 1. Throne of grace 734. 2. Throne of Satan 876. 1. Thrones 650. 1. Thunders 364. 1. 904. 1. Thunders and voices 307. 1. Thus 278. 1. Thyatira 877. 1. the rest in Thyatira 869. 2. Time no longer 904. 1. Time of figges 167. 1. Time of incense 187. 1. in his Time 682. 1. at this Time 485. 1. Times of the Gentiles 256. 1. Times and seasons 672. 1. 820. 2. Timotheus 367. 1. 685. 1. 705. 1. Tinkling 554. 1. one Tittle 29. 1. Titus 715. 1. Together 334. 1. out of the Tombes 46. 2. speak with Tongues 553. 1. diversities of Tongues 552. 2. Took not on him 729. 2. Torment 151. 1. 523. 2. Tormented 900. 1. grievously Tormented 44. 2. Tormentors 93. 2. 151. 1. Tortured 758. 2. Touch not 655. 2. Town-clerk 414. 2. Toile 38. 2. Trample 40. 1. Trampled on the Sonne of God 753. 1. 841. 1. Trance 367. 2. 495. 1. Transferred in a figure 470. 1. Transgressor 602. 2. Trees 894. 2. cast a Trench 253. 1. Tribute to Caesar 168. 1. Tribute-money 89. 1. Troubled 304. 1. 680. 1. Troubled on every side 576. 1. True 288. 2. 881. 2. Truth 81. 2. 449. 1. 555. 2. Truth which is after godlinesse 695. 2. pillar and ground of Truth 694. 1. doe not the Truth 823. 2. sound a Trumpet 34. 1. seven Trumpets 897. 1. Turn away ungodlinesse 495. 2. V. Vain 665. 1. Vain conversation 68. 2. run in Vain 600. 1. Vanity 478. 2. 853. 2. Variablenesse 773. 2. Vaunteth not 554. 2. Veil of the Temple 264. 2. Vengeance 435. 1. Vessel 104. 1. chosen Vessel 793. 2. his Vessel 669. 1. Vials 888. 2. in Victory 565. 1. 68. 2. fruit of the Vine 133. 2. suffer Violence 61. 2. Viper 435. 2. generation of Vipers 832. 2. Virtue 810. 2. Visible and invisible 651. 1. Vision 188. 1. 425. 1. Vision by night 425. 1. Visit the Gentiles 397. 1. Visit the fatherlesse 774. 2. day of Visitation 795. 1. Unawares brought in 600. 1. Unbelievers 124. 1. Unbelieving 874. 1. as Uncertainly 540. 1. Unchangeable 743. 2. become Uncircumcised 533. 2. Unclean 532. 2. Uncleannesse 625. 2. 666. 1. Unction 368. 2. Unction from the holy one 130. 2. keep Under 540. 2. Under the altar 891. 2. Under her feet 909. 2. Understand 704. 1. 629. 2. Understand not 850. 2. let him that hath Understanding 916. 2. without Understanding 446. 2. hard to be Understood 820. 1. Unequally yoked 580. 2. Ungodly 849. 2. Unjust steward 243. 1. Unknown God 407. 2. Unlearned 558. 2. Unleavened bread 177. 2. Unprofitable servant 68. 2. 247. 1. Unprofitable works 68. 2. Unquenchable fire 18. 1. Unreasonable 684. 1. Unrighteous Mammon 113. 2. 244. 1. Unrighteousnesse 245. 1. 446. 1. Unruly 673. 2. 842. 1. Unseemly 555. 1. Unspotted from the world 774. 2. Unstable 820. 1. 840. 1. Unthankfull 189. 1. Unwise 629. 2. Voice 307. 1. 364. 1. heard his Voice 832. 2. know my Voice 287. 1. Voices 307. 1. Voices and thundrings
under according to the time which he had diligently enquired of the wise men Paraphrase 16. According to the time of Christs birth or according to the age which he had by conference with the Magi calculated Christ to be of viz. not two years old 17. Then was fulfilled that which was spoken by Jeremy the prophet saying Paraphrase 17. Then had that prophecy of Jeremy c. 31. 15. which was delivered first to express the captivity of Babylon and slaughter of Jerusalem another more eminent completion 18. In Ramah was there a voice heard lamentation and weeping and great mourning note k Rachel weeping for her children and would not be comforted because they are not 19. But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Judah in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Paraphrase 22. Went into Galilee where another of Herods sons Herodes Antipas that contended with Archelaus for the whole kingdome had seated himself having gotten that from him He probably would not be inquisitive or jealous against any that should be likely to dethrone Archelaus and so there was not from him any apprehension of danger Besides he was not such a tyrant as Archelaus had discovered himself to be 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shall be called a note l Nazarene Paraphrase 23. And so by residing and dwelling in Nazareth he was made capable of that title which is used of the Messias in the prophets that he should be Natser the branch of the rxoot of Jesse or as the word may bear a Saviour so often promised to that people Annotation on St. MATTHEW Chap. II. V. 1. Wise men The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only those which in our ordinary dialect we call Magicians i. e. Sorcerers but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius generally learned men Students Professours of liberall sciences especially of Astronomy without any ill character upon them These were then famous among the Persians and were both their Kings and their Preists and so among other nations also but especially the Eastern and were at that time honoured and known for the study of good learning and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from the east is perhaps to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise or learned men of or from the East as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews of or from Thessalonica Act. 17. 13. not to the word came as if they came from the East of Jerusalem thither These are by an Antient Commentator on Plato mentioned under the name of Chaldeans those so much famed for skill in Astronomy Now the Time of their coming to Bethleem when it was is not distinctly known but may be concluded not to be the twelfth day from his birth not onely by the distance of Bethleem from their homes but especially by one circumstance which is recorded 'T is here said that immediately after these wise mens departure the Angel appeared to Joseph v. 13. and dispatched them into Egypt which could not be before the time of Maries purification for then saith S. Luke they went up to Jerusalem Luk. 2. 22. which cannot be supposed to be after their going into Egypt nor betwixt the departure of the Magi and their going thither for that had been to throw themselves into Herods hands at Jerusalem which they were commanded to avoid by going into Egypt From Jerusalem it seems they returned to Bethleem and there dwelt in an hired house till after the coming and departing of the Magi and therefore the tradition which makes the Epiphany the twelf day from the day of the Nativity may mean it of that time twelve-moneth according to which it is that upon exact enquiring the time of the starres appearing Herod v. 16. appoints the killing of all children from two yeers old and under which probably he would not have done if they had told him that the starre appeared but few daies since Or else secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying appearance may denote the time of the first appearing of the starre to them in their countries v. 2. differing from that other appearance v. 9. and that might well come to be exactly known by the Church from the intelligence that was given by the Magi v. 7. and that might be the very twelfe day after Christs nativity But then thirdly the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word to signifie Christs appearance in the world the Nativity which is mong the Ancients commonly so styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing simply or the appearing of God and the feast of the Nativity being celebrated twelve daies of which the first and the last according to the custome of the Jews in their feasts were high or chief dayes of solemnity each of these might fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanie in that sense and not only referring to the star though not excluding but containing it also as a special circumstance belonging to the nativity V. 2. King of the Jews Whether the Angel of God had appeared to those Magi told them that such a person was born who was or should be king of the Jews and that in an extraordinary manner the Messias whom that Nation did according to Prophecies fully expect about this time is utterly uncertain being neither here nor any where else distinctly affirmed Yet some way of revelation may probably be conjectured or supposed by their calling him the King of the Jews which they could not read in the star unless either the prophecie of Balaam or some other of Daniel c. had directed them thus to apprehend or unless the Angel had appeared to them as he did to the Shepheards Lu. 2. 11. saying There is born to you this day a Saviour which is the anointed Lord i. e. Prince or King here in the city of David i. e. in another phrase the same with this here the King of the Jews with an emphasis on the The expected King or Messias These Magi then having some way apprehended and beleeved thus much already that this so honourable person the desire of all nations the expectation of the very Gentiles was born came to Jerusalem and enquired for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is this King which is born Ib. His star His star signifies an extraordinary star appearing in the heaven observed
death light is sprung up 17. From that time Jesus began to preach and to say Repent for the kingdome of heaven is at hand Paraphrase 17. Now began Jesus to enter on his prophetick office consisting of three things preaching or making known the will of God entertaining disciples doing of miracles the first here and more largely Mat. 5. 6 7. and in his many parables the second v. 18. c. the third as necessary to confirm his doctrine on all occasions from time to time till his death and departure hence and the summe of that office was to bring sinners to repentance by giving them warnings from God promises to allure and threatnings to fright them to it 18. And Jesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he saith unto them Follow me and I will make you fishers of men Paraphrase 18 19 20 21 22. And as Jesus was walking by the lake of Genesereth see note on Luke 8. c. he saw two brethren that were fishers Simon who was afterwards surnamed Peter and Andrew his brother a washing their net upon the shore Luke 5. 2. and having spent some time in discourse with them or preaching to them he went a little farther and saw two other brethren James and John with their father Zebedee all of the same trade and they were in their boats mending their nets having newly wash'd them on the shore also Luke 5. 2. and now returned to their boat again And soon after this having done a great miracle set down distinctly Luke 5. 3. c. see note a. on the chap. he called all the four commanding them to follow him promising to make them fishers of men or to instate them in a calling and endue them with powers of gaining and converting of men and they all forsook their boats and trades obeyed and followed him 20. And they straightway left their nets and followed him 21. And going on from thence he saw other two brethren James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets and he called them 22. And they immediately left the ship and their father and followed him 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdome and healing all manner of sicknesse and all manner of disease among the people 24. And his fame went throughout all Syria and they brought unto him all sick people that were taken with divers diseases and torments and those which were possessed with Devils and those which were lunatick and those that had the palsy and he healed them Paraphrase 24. Affected with any disease on which the changes of the moon had influence whether madnesse or falling sicknesse see note on c. 17. c. 25. And there followed him great multitudes of people from Galilee and from Decapolis and from Jerusalem and from Judea and from beyond Jordan Annotations on St. MATTHEW Chap IV. V. 1. The Devil The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary may be taken either in the General or else as it contains under it two Specificall notions one of an adversary in foro an accuser and especially a salse accuser the other of a treacherous person that consults and studies to mischief others In the General it is often met with and applied to the Devil our Enemy indefinitely In reference to the Specificall notions it is accordingly rendred by the Septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuser sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betrayer and in 1 Mac. 1. 36. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuser is used where the sense and the mention of the sore snare v. 35. enforceth and requireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treacherous person and yet our English renders it in the Generall according to the more comprehensive nature of the Hebrew to which it is answerable an adversary Thus in the New Testament doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevail and is commonly used to signifie not in the Special either a Calumniator or insidiator though it sometimes signifies one of them perhaps the latter John 6. 70. One of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means to betray me and the former Eph. 4. 27. Let not the sun go down upon your wrath neither give place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Calumniator who is then wont to interpose and widen the Breach and so certainly 1 Tim. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Calumniators and 2 Tim. 3. 3. and Tit. 2. 3. nor yet the Devil under that one peculiar notion as a lyer or calumniator but so as the Greek be of the same latitude with the generall comprehensive Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversary or plaintiffe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposer in other places and so it may best be rendred Satan reteining the Hebrew in the translation as the Septuagint oft doe i. e. that evil spirit which sets himself as an Adversary against all good men and endevours to doe all mischief that he can V. 5. A pinacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying literally a little wing doth here note the exterior circuit of the top of the house which compasseth it in and is thence call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 22. 8. to keep men from danger of falling from the roof and is therefore in the Law prescribed in their buildings that thou bring not blood upon thy house It is by the Grammarians explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that defin'd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of girdle on the top of the Temple to encompasse it which is clearly the battlement not the pinacle see Note on c. 10. i. V. 7. Not tempt the Lord That the phrase of tempting God signifies not too much but too little confidence a diffidence and incredulity may appear by the severall places wherein the phrase is used Thus the Israelites tempting of God in Exodus and Deuteronomy is generally Doubting of Gods care and providence and power and wisdome of which they had had so many arguments and assurances and promises from him And so Num. 14. the tempting God ten times v. 12. is all one with not beleiving him in all his signs which he did in the midst of them v. 11. and what that unbelief was appears by their words ver 2. Would we had died in Egypt and Wherefore hath God brought us into this land thinking it seems that God would not go along with them but permit them to be devoured by the people of the land see v. 9. So Psal 78. their provoking and tempting of God v. 18 19. is first their Doubting whether God could and would prepare them a table v. 20. give them bread provide them flesh in the wildernesse v. 21. when by
before three of the clock in the morning thou wilt deny me three several times Annotations on Chap. XIII V. 1. Depart This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passe referres to the Passeover mention'd in the beginning of the verse to signifie that that legal Passeover or the occasion of it Gods passing over the house of Israel and the Israelites passing or going out of Aegypt did note the passing of Christ out of this world where he was a servant into the land of liberty that is Heaven See Note on Luk. 9. b. V. 10. Washed The Hebrews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former washing of the whole body which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other two of the hands or feet of one part alone either by immersion or powring on of water which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctifying So in Joma c. 3. § 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high priest on the day of expiation washes five washings and ten sanctifications that is washes his whole body five times at every changing of his vestments once and his hands and feet ten times that is at every washing of his whole body twice The former were used by the Priest after the building of the Temple before the entring into the Temple no man saith Joma c. 3. § 3. enters into the court of the Temple to minister though he be clean that is though he be not under any legal pollution until he have washed all over and so also by the Proselytes at their initiation See Note on Mat. 3. a. The latter was of every dayes use And to those our Saviour seems here to referre and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means him that hath been totally wash'd that is that hath been initiated and entred into Christ hath undertaken his Discipleship and so renounced sincerely all the profanenesse of his former life and he that had done so is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words following whole clean and he hath no need to be so washed again that is all over For that ceremony of initiation was never repeated say the Jewish writers All that is needful to him is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immersion or powring of water and so rinsing of the hands and feet the daily ministery of the word and grace of Christ thereby signified to cleanse and wash off and purifie more and more daily the frailties and imperfections and lapses of our weak nature those feet of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eulogius even after he is converted V. 26. A Sop What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is clear by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a false print 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower side of the bread and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broken pieces of the loaf crusts of bread Such was it that was wont to be given about to each of the guests in the postcoenium the breaking of bread after supper among the Jews to signifie that charity that should be among them and so the cup of grace or charity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after supper saith S. Luke ch 22. 20. And such was this here that Christ on purpose did to expresse his love to his disciples now at parting with them ver 1. and to engage them to the like among one another That this was the postcoenium there can be no doubt if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. be rendred supper being ended for then there could be nothing after that but the postcoenium But although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Aorist Med. importeth no more but it being come or when supper was come in supper time yet 't is apparent that after this he rose from supper to wash their feet and accordingly 't is said expresly v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying down again which signifies that he was before layn down to meat And therefore in reason this washing their feet coming between the supper and the postcoenium that which here followes the washing and his second lying down is the postcoenium wherein as it is evident by the other Evangelists he instituted the Lords supper See Mat. 26. 26. where it is the last thing that is done but the singing of the hymn before their going to the mount of Olives ver 30. and so Mar. 14. 28. And Luke saith expresly ch 22. 20. that he took the cup after supper Which being supposed and the mention being here expresse of Christs giving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or crust to Judas as it is necessarily consequent that Judas was present at the Institution of the Sacrament and not onely at the first part of the supper which that concluded so it is not probable that the crust now mention'd to be given him should be dip'd or moysten'd in the juyce of the herbs as it might be thought if it had been at the former part of the supper For the custome of giving about bread in the postcoeniū was surely to give a crust of drie bread broken off from the loaf or a loaf cut in a dish to that purpose to give every one a piece And the cup of wine following it there was no use or occasion of moystening it and besides the first course and the dishes of that service were in all reason taken away to give place to this concluding course As we know it is where ever the custome of the Grace-cup is still retained And if so there was then no moyst thing on the table but the wine to dip or wet it in and that being in a cup or pot and not in a dish which is mention'd in Matthew and Mark at his pointing at the traditor there is no pretence of believing that the bread was dip'd in that Upon these grounds it seems not unreasonable to interpose a conjecture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be mistaken and misapplied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the piece of bread which from thence is usually rendred a sop supposing it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dip'd in wet and so moysten'd when it may signifie no more then his putting or dipping his hand into the dish For the putting ones hand into any hollow vessel which is made hollow that it may contain liquids in it may fitly be thus express'd although there be not any liquid thing in it at that time So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or put in the hand Mat. 26. 23. signifies to take meat and eat bread Psal 41. 9. and here v. 18. without any notion of wetting it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 14. 20. which may as well conclude that Judas was made wet in the dish there as that the bread was sopt
c. 46. So again ch 19. 6. the Ephesian disciples being newly baptized in the name of Jesus v. 5. by the Apostles benediction and imposition of hands the holy Ghost came upon them and they spake with tongues and prophefied And so ch 2. 38. when Peter tells them that upon their Repentance and Baptisme they should receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost the very phrase which is used of Cornelius's family it follows accordingly ch 4. 31. the place was shaken and they were filled with the holy Ghost and so beside the inward gifts and graces of the Spirit they were many of them endowed with those extraordinary gifts which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith and to testifie to them and others the truth of what was preach'd to them And of them that were at that time converted they are now to choose some here for the office of Deacons men full of the Spirit c. CHAP. VII 1. THen said the high Priest Are these things so Paraphrase 1. And the chief priest asked him Whether this whereof he was accused ch 6. 14. of foretelling the destruction of this people and religion of the Jewes were true or no. 2. And he said Men brethren and fathers hearken The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran Paraphrase 2. And fitting his speech to the point in hand that is to prove the approaching destruction of the Temple by shewing the little merit and great provocations of that people and the no reason why they should be preferred before other nations the free choice and thereupon free promise of God being the only ground of all the mercy that befell them he said I beseech you to give audience The one eternall God of heaven and earth appeared and spake to our father Abraham whilst he was in Mesopotamia as that see Judith 5. 3. in a wider notion contains that whole region on the other side of Euphrates from Canaan v. 2. Syria Chaldea Mesopotamia and Babylonia that is whilst he was in the place of his birth Ur of the Chaldees Gen. 15. 7. 11. 31. before the time that his father Terah and he dwelt in Haran Gen. 11. 31. where in the way from Ur to Canaan they stayed some yeares till Terah's death v. 32. 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee Paraphrase 3. And when he appeared he commanded him saying The countrey where thou art is overrun with all villany and therefore that thou mayst keep thy self free from their idolatries and other vices accompanying them I command thee to forsake that place and thy fathers house Gen. 12. 1. and remove into another land which I shall appoint and direct thee to viz. the land of Canaan which though now possess'd by others yet I will give unto thee and to thy seed entirely Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me 4. Then came he out of the land of the Chaldeans and dwelt in Charran and from thence when his father was dead he removed him into this land wherein ye now dwell Paraphrase 4. Then in obedience to that command he went out of that countrey of his and his father Terah with him as farre as Haran Gen. 11. 31. and after he had dwelt in Haran some years according to God's command he removed into Canaan Gen. 12. 5. 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child Paraphrase 5. And there he pitched his tent and built an altar v. 7 8. but was soon fain to remove into Aegypt ver 10. and there to so journ having received a promise of God that he would give him this whole land of Canaan ch 12. 7. for him and his seed to possesse when as ye he had no child nor likelyhood to have any nor any kind of estate in the land but was a stranger or sojourner there Gen. 17. 18. 20. 1. 21. 34. 23. 4. 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them evil note a four hundred years Paraphrase 6. And Gen. 15. 13. God spake to him again concerning this matter that before this promise should be performed to him his posterity should first sojourn in Canaan and then go down to sojourn in Aegypt and there should suffer and be for some time oppressed like slaves till the end of 400 years from the time of the birth of Isaac not from the time of the going into Aegypt untill the time that the iniquity of the seven nations all concluded there as Amos 2. 9 10. under the generall name of the Amorites which inhabited this promised land should be filled up and so they fit for God in justice to destroy them and give away their land them Gen. 15. 16. 7. And the nation to whom they shall be in bondage will I judge said God and after that shall they come forth and serve me in this place Paraphrase 7. And then in the 4 th generation Gen. 15. 16. after Jacob Moses and Aaron which brought them out being the sons of Amram the son of Cohath the son of Levi one of Jacob's sons that went down with him into Aegypt when the time comes of bringing them out of their Aegyptian slavery and giving them this land I will saith God Gen. 15. 14. lay heavy punishments on the Aegyptians and by that means make them release thy posterity and so they shall come and possesse this land and serve me in it 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Paraphrase 8. And God made a covenant with him and appointed circumcision as a seal of it and accordingly Abraham when Isaac was born circumcised him the eighth day and Isaac begat and circumcised Jacob and Jacob his twelve sons the heads of the twelve tribes of which this people consisted 9. And the Patriarchs moved with envy sold Joseph into Aegypt but God was with him Paraphrase 9. And those sons of Jacob were much displeased with one of their brethren viz. Joseph and sold him into Aegypt but when he was there God protected and provided for and advanced him miraculously 10. And delivered him out of all his affliction and gave him favour and wisdome in the sight of Pharaoh king of Aegypt and he made him governour over Aegypt and all his house Paraphrase 10. And when he was cast into prison
there God brought him out and at the same time brought him into favour and estimation for deep wisdome with Pharaoh the king of Aegypt and he entrusted the affairs of his whole houshold yea and the whole kingdome to his managery 11. Now there came a dearth over all the land of Aegypt and Canaan and great affliction and our fathers found no sustenance Paraphrase 11. At this time of Joseph's power with Pharaoh there came a terrible famine upon Aegypt and Canaan for seven years space and our father Jacob and his children being then in Canaan were like to have perished for want of food 12. But when Jacob heard that there was corn in Aegypt he sent out our fathers first 13. And at the second time Joseph was made known to his brethren and Joseph's kindred was made known unto Pharaoh Paraphrase 12 13. And Jacob understanding that though the famine was as great at present in Aegypt as in Canaan yet there was a magazine of corn reserved from the former years plenty and so there was now sufficient for themselves and to sell to others sent his sons twice into Aegypt to buy corn And though the first time Joseph dealt a little harshly with them yet the second time he made himself known to be their brother and made it known also to Pharaoh 14. Then sent Joseph and called his father Jacob to him and all his kindred note b threescore and fifteen souls Paraphrase 14. And by Pharaoh's appointment Joseph sent for his father and brethren and their wives and children which reckoning in some of their children born in Aegypt together with Joseph and his sons and sons sons made up seventy five persons 15. So Jacob went down into Aegypt and died he and our fathers Paraphrase 15. And accordingly Jacob went down to him with his whole family and he and all his sons died there 16. And were note c carried over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sons of Emmor the father of Sichem Paraphrase 16. And Joseph and some say the ancients of his brethren being first buried in Aegypt were after at the Israelites going out removed to Sichem Jos 24. 32. and buried in the field bought by Jacob of the children of Hamor and Jacob himself never buried in Aegypt but by his sons carried and buried Gen. 50. 13. in the field of Machpelah bought by Abraham of Ephron son of Zoar Gen. 23. 8. or of the sons of Heth Gen. 49. 32. And so saith Josephus some of his sons also 17. But when the time of the promise drew nigh which God had sworn to Abraham the people grew and multiplied in Aegypt 18. Till another King arose which knew not Joseph Paraphrase 17 18. And when the four hundred years began to be expired after which the performance of the promise to Abraham's seed of giving them the land of Canaan was to commence the people growing into a great number and another King coming to reigne in Aegypt that forgat the merits of Joseph 19. The same dealt subtilly with our kindred and evil intreated our fathers so that note d they cast out their young children to the end they might not live Paraphrase 19. Who therefore did all that he could to keep the Israelites from flourishing or increasing and among other things commanded all their male children to be put to death Exod. 1. 20. In which time Moses was born and was note e exceeding fair and nourished up in his fathers house three moneths 21. And when he was cast out Pharaoh's daughter took him up and nourished him for her own son Paraphrase 20 21. At this point of time Moses was born and being a very beautifull child he was first kept close in his fathers house three moneths Exod. 2. But when that could no longer be done he was put in a cradle of bâ—lrushes by a rivers brink and being there lest and exposed the providence of God preserved him For it happened that Pharaoh's daughter found him there and took him and put him to nurse to his own mother Exod. 2. 9. and so afterwards educated and brought him up as her own son 22. And Moses was learned in all the wisdome of the Aegyptians and was mighty in words and in deeds Paraphrase 22. By which meanes he was instructed in all the learning of the Aegyptians in Mathematicks and Physick c. see Note on 2 Tim. 3. a. and was thereby a person of great abilities above other men both for speaking viz. in respect of eloquence and power of speech though for the manner of utterance he had some stammering in his speech and also for managery of businesse Very able both to give counsel and to act any great affairs 23. And when he was full fourty years old it came into his heart to visit his brethren the children of Israel Paraphrase 23. And when he was fourty years old God having some way revealed unto him see Note on 2 Tim. 3. a. his purpose of delivering the Israelites out of their slavery by his hands and making him their Leader and instrument of his vengeance on their oppressors the Aegyptians see v. 25. thereupon he resolved to visit them and see how it was with them 24. And seeing one of them suffer wrong he defended him and avenged him that was oppressed and smote the Aegyptian Paraphrase 24. And seeing an Aegyptian doe injury to an Israelite he took the Israelites part against him and in defence of the Israelite kill'd the Aegyptian 25. For he supposed his brethren would have understood how that God by his hand would deliver them but they understood not Paraphrase 25. This he did as an act of that office to which God had designed him that of a Saviour or deliverer of his countrey-men and although he had not yet received his commission to that office but only some notice of Gods designation yet thinking that the Israelites did also know that he was thus designed he thought fit to doe this which lawfully he might in the defence of an innocent persons life against an unjust assault or violence which could not be averted but by this means viz. in defence of the one to kill the other as a first assay or exercise of that office But in this he was mistaken for the Israelites knew nothing of this purpose of God to imploy him and from this act of his had not that sagacity to discern it 26. And the next day he shewed himself unto them as they strove and would have set them at one again saying Sirs ye are brethren why doe ye wrong one to another Paraphrase 26. The next day he interposed himself again as a pacifier or composer of controversies among them to see how that would be accepted by them whether they would be likely to receive him as a Judge to goe in and out before them which was another part of the office to which he was designed 27. But
he that did his neighbour wrong thrust him away saying Who made thee a ruler and a judge over us 28. Wilt thou kill me as thou didst the Aegyptian yesterday 29. Then fled Moses at this saying and was a stranger in the land of Madianwhere he begat two sons Paraphrase 29. And Moses seeing himself thus repulsed and on the other side fearing that what he had done already might by being known bring hazard on him as it did Exod. 2. 15. when Pharaoh heard of it he sought to kill him he fled from thence to Midian and there sojourned with Revel Exod. 2. 18. or which is all one with Jethro ch 3. 1. the priest or prince of Midian Exod. 2. 16. and he kept his sheep and married his daughter Zipporah by whom he had two children Gershom so named for his being a stranger or sojourner there and Eliezer from God's helping him or delivering him from the hand of Pharaoh that sought his life Exod. 18. 2 3 4. 30. And when fourty years were expired there appeared unto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in a bush Paraphrase 30. And at the end of a second part of three of his life i. e. of a second 40 years which was also the period of the 400 years prefix'd v. 6. as Moses was feeding his sheep about Horeb or Sinai that mount after so famous for Gods delivering the Law out of it and therefore called the flaming mountain of God Exod. 3. 2. he saw a flame of fire in a bush but the bush was not hurt nor consumed by it which was the appearing of an Angel according as 't was usuall for Angels to appear see note on Mat. 3. k. 31. When Moses saw it he wondred at the sight and as he drew neer to behold it the voice of the Lord came unto him 32. Saying I am the God of thy fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses trembled and durst not behold Paraphrase 32. And this voice of God by an Angel speaking and perhaps as it was usuall thunder joyned with it was so terrible to him and the flame that appeared in the bush so glorious and illustrious that he durst not look upon it but hid his face Exod. 3. 6. 33. Then said the Lord to him Put off thy shooes from thy feet for the place where thou standest is holy ground Paraphrase 33. This appearance of an Angel is an argument and evidence of my peculiar presence from which any place is called holy and therefore in reverence due to such a presence put off thy shooes c. 34. I have seen I have seen the afflictions of my people which is in Aegypt and I have heard their groaning and am come down to deliver them And now come I will send thee into Aegypt Paraphrase 34. Now is the time come wherein I will certainly visit relieve that people of mine the children of Abraham which according to what I foretold him see v. 6. have been used like slaves in Aegypt a long time and to this purpose now I have sent down my Angel the only way of my peculiar presence in any one place that I may commune with thee and send thee on this message as my Commissioner to bring them out thence 35. This Moses whom they refused saying Who made thee a Ruler and a Judge the same did God send to be a Ruler and Deliverer by the hands of the Angel which appeared to him in the bush Paraphrase 35. And so that Moses that they would not receive to avenge their injuries or compose their quarrels ver 27 28. was now sent by God to lead them and bring them out of Aegypt and to this end an Angel sent to talk with him and give him his commission which was done in a glorious manner by a flame in but not consuming the bush 36. He brought them out after that he had shewed wonders and signes in the land of Aegypt and in the Red-sea and in the wildernesse fourty years Paraphrase 36. And at last after the working of many terrible prodigies first in Aegypt then at their departure in the Red-sea he rescued them out of Pharaoh's hands and after fourty years spent in the wildernesse to punish their murmuring and to shew forth more of God's power and miracles in sustaining them there they were at last brought by Joshua into Canaan 37. This is that Moses which said unto the children of Israel A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear Paraphrase 37. Now what was this Moses all this while but a Prophet foretelling the purpose of God to send another great prophet to you in these later daies the Messias which though he were God from heaven yet should here be born in an ordinary condition of a daughter of Abraham and warning you to be sure to receive and entertain him when he should come assuring you that if you hear not receive not him you shall which was the point in hand which Stephen was all this while a demonstrating in answer to what was laid to his charge ch 6. 14. be utterly destroyed Act. 3. 32. 38. This is he that was in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers who received the lively oracles to give unto us Paraphrase 38. This Moses afterward when the people were encamped in the wildernesse was called up to mount Sinai where an Angel spake to him and the Israelites and delivered the Law to them see note on Rom. 3. a. 39. To whom our fathers would not obey but thrust him from them and in their hearts turned back again into Aegypt 40. Saying unto Aaron Make us Gods to go before us For as for this Moses which brought us out of the land of Aegypt we wot not what is become of him Paraphrase 39 40. And after all these prodigies and miracles used by God to give him authority among them the Israelites murmured rebelled against him still and had more mind to be in Aegypt again then under his government and to that purpose made them pictures of the Aegyptians Gods to goe before and lead them as Moses did viz. a calf v. 41. only upon pretense that Moses had forsaken them was gone they knew not whither when indeed he was only called by God unto the mount to receive commandements to give unto them 41. And they made a calf in those daies and offered sacrifice unto the Idol and rejoiced in the works of their own hands Paraphrase 41. And when they had made this calf they very solemnly worshipt it and by sacrifice and festivities celebrated that idol which they themselves made in the same manner as God himself is wont to be worshipped 42. Then God turned and gave them up to worship the host of heaven as
59. And they stoned Stephen calling upon God and saying Lord Jesus receive my spirit Paraphrase 59. And all the time that they cast stones he continued in prayer to God and at the last concluded in these words 6. And he kneeled down and cried with a loud voice Lord note k lay not this sinne to their charge And when he had said this he fell asleep Paraphrase 60. gave up the ghost Annotations on Chap. VII V. 6. Foure hundred years That the four hundred years here mention'd as also Gen. 15. 13. or the four hundred thirty Exod. 12. 40. are not to be interpreted of the space wherein the Israelites continued in Aegypt so as to begin at Jacobs and his sons coming thither and to end at Moses's carrying them out is sufficiently manifest by all story of those times The Chaldee paraphrast and the generality of the Jews determining that space to be but two hundred and ten only Josephus defining it two hundred and fifteen years First then it must be observed that the words here and in those other places being not strictly restrained to their dwelling in Aegypt but so as to contain also their sojourning in Canaan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange land here may fitly comprehend both of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sojourn may doe so too for Abraham sojourned in Canaan before his posterity were sojourners in Aegypt yea and himself first sojourned in Aegypt Gen. 12. 10. And so the words in Gen. 15. 13. are in the same latitude thy seed shall be a stranger in a land which is not theirs and shall serve them Where the land which is not theirs distinctly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strange land here is common to both those lands where they sojourned and where they were servants And in the place Exod. 12. 40. the words in our English the sojourning of the children of Israel who dwelt in Aegypt are reconcileable with this also their sojourning being defined to be so many years part of which they dwelt in Aegypt but not their sojourning in Aegypt so many years And therefore when the Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sojourning of the children of Israel which they sojourned in Aegypt they adde by way of necessary paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the land of Canaan and so the Samaritan Pentateuch read and Solomon Jarchâ— in terris aliis and in other lands in stead of it Secondly it must be observed what latitude belongs in that place of Exodus 12. 40. to that phrase children of Israel not so as to denote the posterity of Jacob only but inclusively them and their fathers Jacob and Isaac the posterity of Abraham This is done by a figure Synecdoche ordinary in all languages and therefore the Septuagint to expresse it more plainly thought fit to enlarge their paraphrase and having added Canaan to Aegypt they adde also to the children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both they and their fathers and so read that whole verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sojourning of the children of Israel which they and their fathers sojourned in the land of Aegypt and Canaan was four hundred and thirty years And though some copies of the Septuagint have not that latter addition of they and their fathers yet S. Augustine in Exod. qu. 47. acknowledgeth both additions Mean while the words both here and Gen. 15. 13. have no need of such a paraphrase assigning it to Abrahams not to Jacobs seed And so saith Josephus Antiq. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left Aegypt in the month Xanthicus on the fifteenth day four hundred and thirty years after our father Abraham came into Canaan So that now the only difficulty behind is to accord the four hundred years here and in Genesis with the four hundred and thirty in Exodus And that must be by distinguishing of the beginning of the account which may be either from Abrahams leaving of Chaldaea and receiving the first promise of Canaan or else from the birth of Isaac Abrahams seed If the account be begun from the leaving Chaldaea Abrahams own countrey when his sojourning did begin then it falls right to be four hundred and thirty years as it is in Exodus for Abraham being born in the year of the world 2007 and the warning of God to him to goe out of his countrey being in the seventieth year of his age that is in the 2077th of the world four hundred and thirty years added to that number make up 2507 and in the next year after that is the departure out of Aegypt placed by the best Chronologers But if the account begin from Abrahams seed that is from the birth of Isaac which we know was in the hundredth year of Abrahams age and so thirty years after his departure from Chaldaea then it must consequently be thirty years lesse from thence to the departure out of Aegypt and so that will accord exactly with the four hundred years here and in Genesis which are assigned to his seeds sojourning in a strange land Thus the Jewes in Seder Olam collect from that place in Genesis thy seed shall be a stranger four hundred years that is Isaac from his birth and his posterity till the delivery cut of Aegypt by Moses Of which space the servitude and oppression of the Israelites in Aegypt came not say they to much above an hundred and thirty years but their stay after Jacobs descent to two hundred and ten to which adding one hundred and ninety years from Isaacs birth to Jacobs going down into Aegypt which is accordingly placed by Chronologers An. M. 2298. the whole four hundred years are made up exactly V. 14. Threescore and fifteen The difference of the number of those which are here said to have gone down into Aegypt from that computation which we find Gen. 46. 27. Deut. 10. 22. where they are but threescore and ten hath made some writers think fit to change the reading Th. Beza from Cor. Bertram is willing to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Others rather pharâ—sie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all together but without any pretense of antient or later copie for either nay on the contrary the Syriack and Arabick and Latine translations are all for that which we now have and so make those conjectures unseasonable The matter sure is to be imputed to another Original S. Luke we know was one of those which made use of the Greek translation of the Old Testament and accordingly citeth his testimonies constantly out of the Septuagints reading Now in the Septuagint Gen. 46. where this account is made it is clear that the summe set down ver 27. is not seventy as we now read out of the Hebrew but seventy five and that that is no mistake of the transcriber by confounding of
brethren lest there be in any of you an evill heart of unbelief in departing from the living God Paraphrase 12. And therefore let the terrors of that Scripture move you and from the example of those murmurers and complainers that were perpetually mutinying against God when any hardship approached them ready to turn back into Aegypt upon every slight fear and discouragement and for so doing were excluded from the promised land and rest do you take heed lest the present discouragement and pressures meeting with covetous or fearfull hearts make you fall off from the Christian profession or practice 13. But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne Paraphrase 13. But daily cheer up one another with incitations and exhortations to persevere that none of the baites that are now abroad in the world those of the Gnostick heresie which undertake to secure your fears and gratifie your lusts be able to gain in upon you 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Paraphrase 14. For all our Christian profession hitherto will stand us in no stead unlesse we persevere constant unto the end in the courage and patience which himself hath exemplified to us see note on c. 11. a. 15. While it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of AEgypt by Moses Paraphrase 16. Whence it appears that some that were first obedient that heard and received the Law from heaven did after rebell and fall off and murmure against God but Caleb and Joshua did not so and consequently not all that by the conduct of Moses came out of AEgypt which may be matter of admonition to you that you imitate those few that adhered to and not the many that fell off from God 17. But with whom was he grieved fourty years was it not with them that had sinned whose carcasses fell in the wildernesse Paraphrase 17. And so when it is said that he was provoked and wearied with them fourty years 't is apparent it was with those disobedient murmurers that would have gone back to Aegypt and never a man of them came to Canaan but dyed every one of them in the wildernesse and that may be warning for us 18. And to whom swear he that they should not enter into his rest but to them that believed not Paraphrase 18. Lastly when 't is said that he swear they should not come into Canaan 't is apparent who they are that do not come the contumacious murmurers v. 10. which gives us this matter of observation that those that would not trust God with their preservation shall be sure to be destroyed by that means by which they expect to be preserved by going back renouncing Gods conduct and so will it be with you falling off from Christ will bring certain ruine on you 19. So we see that they could not enter in because of unbelief Paraphrase 19. And so the short is that unbelief and falling from God upon our carnal fears or impatiences or murmurings at the present persecutions and hardships that befall Christians will deprive us of all reward of our faith as it did the Israelites that followed Moses for a time but afterwards fell off V. 3. Builded the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build a house is here an Hebrew form of speech in which language as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifies not only the material house but those that inhabit it the houshold or family so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare or build is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to build so it is vulgarly used for begetting so farre that Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary word for a son comes from thence and so to build a house is to beget or raise a family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but a periphrasis of a Pater familias the father or master of a family V. Rejoycing That glorying and rejoycing are one in the New Testament is sufficiently known and that there is no difference unless of degrees the glorying being the higher of the two And so again that hope signifies the hope in God reliance on him in expectation of the performance of his promise in the most improbable season even when all things in respect of this world are most improsperous and adverse And therefore that hope being the foundation of all a Christians rejoycing especially of that which is in time of affliction and accordingly the phrase used Rom. 12. 12. rejoyce in hope this will clearly be the meaning of this phrase The rejoycing in all that befalls us here founded in a sure hope of receiving abundantly from God both here and in another world And this is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free confession of Christ in time of persecution Thus Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory or rejoyce in hope of the glory of God which is there attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only so but we glory in afflictions v. 3. which the Apostle really doth 2 Cor. 11. 23. boasting distinctly of his toyles and stripes and imprisonments and 2 Cor. 12. 9. most gladly will I glory in my weaknesses that is the afflictions that have befallen me Contrary to which is sorrowing as they that have no hope 1. Thess 4. and forsaking or falling off through persecution V. 11. My rest What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods rest in this place is evident both as it respects Moses's time and Davids One rest there was expected in Moses's time the coming into Canaan another in Davids the bringing the Arke to which the publick service of God was consequent to Ierusalem So saith R. Solomon on Ps 95. the land of Israel and also Ierusalem which is called a Rest as 't is said This is my Rest for ever here will I dwell According to which there must be in that Psalm a double rest literally understood First that peaceable prosperous possession of the promised land of Canaan which after all their expectation and indurance they should at last enjoy all that obeyed God whereas Gods oath is gone out against the disobedient murmurers that revolted from God and in their hearts returned to AEgypt again that they should never enter into that rest Secondly the enjoyment of the privileges of Gods presence in the Arke and afterwards in the Temple Gods publick and solemn worship That the phrase doth certainly belong to both of these may appear by the original of it which we have Deut. 12. 9. Ye are not as yet come into the rest and to the inheritance which the Lord your God giveth you where the rest is the quiet possession of that inheritance
so long promised them by God as Ruth 3. 1. seeking her rest is getting her a quiet prosperous condition and belongs there to getting her an husband which was childlesse that it may be well with thee as there it followeth and it is more fully explained v. 10 11. When ye go over Iordan and dwell in the land which the Lord your God giveth you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring your burnt offerings c. Where 1. the reason is manifest why it is called Gods rest here because God giveth it them it is an eminent act of his power and mercy that they ever come to it 2 ly it is clear that the rest consists in the expulsion of their enemies their quiet and safety an immediate consequent of which is their peaceable publick assembling to the service of God at Ierusalem Now as 't is the judgment of the learned Iews David Kimchi c. that the state under the Messias is fore-typified by that rest of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come which shall be all Sabbath saith Solomon Iarchi on Ps 92. so here it appears by this authors application of it And accordingly we may discern what is the meaning of Gods rest which c. 4. 1. is said to be promised the Christians even that which is most literally express'd by that description of that rest in Deuteronomy viz. a quiet and safety from the persecutors prosperous peaceable daies for the publick worship and service of God which should now shortly befall the Christians by the destruction of their persecutors the unbelieving Jewes who as the Canaanites when they had fill'd up the measure of their iniquities should shortly be rooted out The only thing farther to be observed and wherein the parallel was to hold most remarkably and which is the special thing that is pressed in this place is the fate of the disobedient murmuring Israelites which were so impatient of the hardships that befell them in their passage toward this rest that they frequently and fouly fell off from God and returned to the sins and idolatries and villanies of heathen AEgypt from whence they were rescued by God all these were excluded from this rest of Gods giving their carcasses fell in the wildernesse and of that whole generation only Caleb and Ioshua which were not of the number of these provokers attained to that rest were allowed entrance into Canaan And just so the Gnostick Christians those that in time of persecution forsook Christ and returned to the heathenish horrid villanies from which Christianity was designed to rescue them were never to enter into this rest of Gods were certainly to be destroyed with the Jewes with whom they struck in and complied and desiring to save their lives should lose them using their own wayes to attain their rest or quiet should miscarry and never have part in Gods rest whereas all that have believed c. 4. 3. that is that have or shall adhere and cleave fast to Christ in the present persecutions andnever murmure nor provoke do certainly enter into this rest as many as survive these persecutions happy Halcyonian daies of a peaceable prosperous profession of Christianity were very shortly to attend them And this is a sufficient means of explaining and understanding that whole 4 th Chapter of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rest and the Sabbatisme as that is distinctly severed from the seventh daies Sabbath ver 4. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth and is now shortly to be had to the people of God the faithfull sincere constant Christians the true Israelites v. 9. and so v. 10 11. where also the parallel is observed betwixt this rest of Gods giving and that Sabbatick rest which God is said to have rested on the seventh day For as that was a cessation from all the works of the six daies creation v. 10. so is this rest that is now to befall the Christians a remarkable discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them and is accordingly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest or release to the persecuted 2 Thess 1. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshment or breathing from these toyles See Act. 3. Note a. According as it fell out in Vespasian's time immediately after the destruction of the Jewes See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings Rev. 14. 13. it is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their resting from their toyles or labours See Rev. 14. c. And it is father observable to this purpose that the institution of the Sabbath among the Jews though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest yet Deut. 5. where that commandment is again repeated 't is set parallel to and commemorative of the deliverance out of Aegypt Remember thou wast a servant in the land of Aegypt and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm therefore the Lord thy God commanded thee to keep the sabbath day v. 15. By which it appears how fitly and with what analogie to Scripture-style this deliverance from persecutions and daies of peaceable serving of God are here styled a rest that had long been promised and now approached the Christians For as the Jewish Sabbath in some things resembled the rest after the Creation in being a cessation from works of weight and difficulty with which formerly the person was exercised and so also in respect of the time of observing it the seventh day but in other things is the represencation and commemoration of the deliverance out of Aegypt in respect of the tasks and stripes from which they were freed and of the plentifull condition to which they were brought so may the word rest prophesied of by the Psalmist both as it iconcerned the Jewes in Davids time as still future both after the Creation and after the entring into Canaan so many years and as it yet farther respected the times of Christ be fitly interpreted rest from persecutions and have one eminent completion in this the Christians peaceable enjoying of Christian assemblies which was now through the conduct of God approaching them CHAP. IV. 1. LET us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Paraphrase 1. Upon those words of God c. 3. 15. an ominous admonition if it be not heeded we have great reason to fear lest that promise of coming to Gods rest as for those others to Canaan being made to us a promise of deliverance from our persecutors and peaceable daies of professing
rewards all his faithful servants that doe what they are enabled to doe toward the search and performance of his will And he that doth believe this what should ever tempt him to forsake or disobey him when his sincere faithful performances how dear soever they cost him here are sure to be abundantly rewarded by God and his forsaking and falling off to bring judgments and ruine upon him 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by which he condemned the world and became heir of the righteousnesse which is by faith Paraphrase 7. A like example of faith we have in Noah who believing the threats and heeding the warning of God that foretold the drowning of the world and assuring himself that God would destroy and drown the wicked of that age and preserve him and his family an embleme of the Church of faithful obedient Christians did accordingly so fear the judgment of God denounced against the wicked and believe Gods command of making an Ark for himself and his family that he set presently to making of that Ark by that means to save both himself and his family from the Floud Parallel to which is your belief of Gods threats and commands and making use of that way of securing your selves which Christ hath directed you a careful obedience and close adhering to the commands of Christ in this time of approaching destruction and thus as a Prophet he foretold and brought upon the whole world of sinful men an universal destruction and himself was left the only possessor of the earth had it all for an inheritance to him and his posterity and no question had the happinesse of another world as a reward of his pious fear and faith in God and the actions which he did out of that principle 8. By faith Abraham when he was called to goe out into a place which he should afterward receive for an inheritance obeyed and he went out not knowing whither he went Paraphrase 8. A like act of faith was Abrahams obedience to Gods command of leaving his Country and going whithersoever God should direct him not knowing whither it was only receiving a promise from God that his posterity should be the possessors of that place whither he was appointed to goe but no way assured that himself should ever be owner of any part of it 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in Tabernacles with Isaac and Jacob the heirs with him of the same promises Paraphrase 9. And accordingly a like act of faith it was in him that though he sojourned in that land which was promised him in the same manner as he should if he and his seed had had nothing to doe with it he and his sons and his sons sons dwelling in it in Tabernacles erected for a transitory passage through it and not in houses as in a place of possession and thus they lived all their lives long till Jacob was removed into AEgypt yet he firmly believed that his seed should possesse that land and was himself very well satisfied without it 10. For he looked for a City which hath foundations whose builder and maker is God Paraphrase 10. Upon this ground of Christian faith that God had for him an abiding firm building which after a pilgrims life expected him in another world see 2 Cor. 5. 1. Heb. 12. 28. and would plentifully reward all his obedience though he had no other reward to receive in this life 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a child when she was pastage because she judged him faithful who had promised Paraphrase 11. By the like belief and relying on Gods power and providence against all probabilities to the contrary Sarah being both barren and of an age past child-bearing did not only by her handmaid Hagar but of her own womb and that by Abraham when he was very old also receive strength to conceive and bring forth a son having no ground to believe this or hope it possible but that God had promised it and she was confident he would not break his promise but perform it 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the sea shore innumerable Paraphrase 12. And as the reward of their faith of this they became so fruitful that from one Abraham called by that title of One Mal. 2. 15. and that at a time when he was past power of getting children there yet came a most numerous progeny according to the promise of God made to him and laid held on and depended on by his faith 13. These all died in faith not having received the promises but having seen them afar off note c and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth Paraphrase 13. And this his numerous posterity did not till the time of Joshua come to enjoy this promised land of Canaan only as Abraham went on cheerfully as believing that four hundred years after the promises should be performed to his seed so did they comfort themselves with the assurance that their posterity should enjoy them if they did not and meanwhile calling themselves guests and strangers in that promised land Gen. 23. 4. and 47. 9. and not possessors of it which is an inforcement of that constancy which is now called for of Christians in persecution upon strength of that promise of the approaching coming of Christ to rescue them which in case it should not come in their daies yet being so sure to come to their posterity so much sooner then the Canaan came to Abrahams posterity this may be matter of saith and encouragement to Christians as reasonably as the assured expectation of those promises was to Abraham and his posterity 14. For they that say such things declare plainly that they seek a Country Paraphrase 14. And this language of theirs calling themselves sojourners in Canaan and not possessors of it signifies that they did not think themselves at home but that they were in pursuit of a Country 15. And truly if they had been mindful of that country from whence they came out they might have had opportunity to have returned Paraphrase 15. And that not their own Country Chaldaea from whence Abraham first went out upon Gods command for he and his posterity had many seasons to have gone back thither if that had been the Country they look'd after 16. But now they desire a better country that is an heavenly wherefore God is not ashamed to be called their God for he hath provided for them a City Paraphrase 16. But now 't is clear that the Country which they profess'd to expect was that promised to their posterity which being not
come till after this life of theirs was a type of heaven and in having made this provision for them God is most justly said to be the God of Abraham c. for whom he made so rich a preparation destining the land of Canaan and in that a famous City Jerusalem though it was not yet imaginable how it should be built for their posterity and in that mystically foreshewing an eternal City and Kingdome the Canaan and Jerusalem above which they should have which continued constant to Christ and obtained not the promises in this life 17. By faith Abraham when he was tryed offered up Isaac and he that had received the promises offered up his only-begotten son Paraphrase 17. Another eminent act of faith it was in Abraham that upon Gods command to sacrifice his only son Isaac he presently and readily obeyed took him and carried him to the Mountain and was ready to have offered him up if God had not stopt him and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him and having no other son but this from whom they should spring nor possibility in nature nor promise above nature that he should have any more children but a plain affirmation that this people which should be counted his seed to whom the promises belonged should come from Isaac he did yet absolutely obey that command of Gods in resolving to kill that son on whom all those promises depended and yet never doubted of the performance of the promises 18. Of whom it was said that in Isaac shall thy seed be called Paraphrase 18. Another eminent act of faith it was in Abraham that upon Gods command to sacrifice his only son Isaac he presently and readily obeyed took him and carried him to the Mountain and was ready to have offered him up if God had not stopt him and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him and having no other son but this from whom they should spring nor possibility in nature nor promise above nature that he should have any more children but a plain affirmation that this people which should be counted his seed to whom the promises belonged should come from Isaac he did yet absolutely obey that command of Gods in resolving to kill that son on whom all those promises depended and yet never doubted of the performance of the promises 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Paraphrase 19. Resolving with himself that rather then the promise should not be performed which was made to him of a numerous posterity to spring particularly from Isaac God who was able to raise from the dead would so raise Isaac when he should have killed him having withall a kind of pledge to assure him that he would doe that because when he was conceived and born to him it was a kind of coming from the dead viz. from Sarahs womb when she was past age of child-bearing and from himself who in this respect of getting children was mortified and dead also v. 11 12. And this again is an example to encourage and confirm the faith of Christians that in obedience to Christ they continue constant to death it self or the utmost danger of it knowing that God will performe his promises to them yield them the promised deliverance though they cannot imagine the manner how 20. note d By faith Isaac blessed Jacob and Esau concerning things to come Paraphrase 20. An act of faith also it was in Isaac that after that manner that is storied of him he blessed his two sons Jacob and Esau that is prayed for blessings on them nay as a Prophet foretold from God what should befall the posterity of each of them first assuring himself that the promise made to Abraham should be fulfilled in Jacob Gen. 28. 4 5. and so that what he had done though through error mistaking Jacob for Esau would yet certainly be performed to him by God Gen. 27. 33 37. And for Esau he foretold also of his posterity that at length they should be freed from their subjection to the Jewes v. 39. which was a kind of blessing of him also although it were not performed to him personally but to his posterity many years after And the like faith will it be now in the Christians that shall assure themselves that God will now blesse and preserve the faithful constant believers give them deliverances from their pressures although they be not yet present but future 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshipped leaning upon the note e top of his staffe Paraphrase 21. Thus Jacob a little before his death rose and set himself up upon his bed and leaning upon his staffe which was an embleme of faith depending and relying firmly upon Gods promise he prayed and worshipped God and blessed prophetically Manasseh and Ephraim foretold how God should deal with them and the tribes that sprang from them after his and their death 22. By faith Joseph when he died made mention of the departing of the children of Israel and gave commandment concerning his bones Paraphrase 22. By the same faith and assurance that God would make good this promise of giving Canaan to Abraham's feed though 't were not yet given Joseph before his death a little mentioned the Israelites going out of AEgypt and commanded that when they went his bones should be carried with them which argued his assurance without all doubt that they should possesse that promised land and be delivered out of the AEgyptian thraldome that they were for some years to lye under 23. By faith Moses when he was born was hid three moneths of his parents because they saw he was a proper child and they were not afraid of the Kings commandment Paraphrase 23. Another act of faith it was in Moses's parents to break through all fear to hide the child and endevour to save him in spight of the King 's bloudy law having been assured from God that there should be born from among them one that should deliver them out of AEgypt and judging by somewhat extraordinary in Moses's look that he was that person thus promised them And a like act of faith it will now be thus confidently to believe this promised deliverance and to act accordingly 24. By faith Moses when he was come to years refused to be called the son of Pharaoh's daughter Paraphrase 24. An act of faith it was in Moses that when he came to age he would not accept the honour of being adopted by Pharaoh's daughter 25. Chusing rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Paraphrase 25. Chusing rather to endure any affliction that should fall on the Israelites then to enjoy all
and no more strange then for any other living person to have his Martyrdome particularly foretold As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed which may be thought to conclude him already killed sure that is of little weight it being very ordinary for prophecies to be delivered in words which signifie the time past All this may serve for a competent satifaction to the grand difficulty And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time wherein the Visions were received yet that they belong much of them to the businesse of the destruction of the Jewes there will be little question when the particulars come to be viewed This being thus farre evident it follows to be observed that the destruction of Jerusalem under Titus was but one part of this coming of Christ I mean of the judgments upon the Jewes Many other bloody acts there were of this Tragedy still behind when that was over Not to mention Domitian's edict of killing all David's kin Eusebius l. 3. c. 19. The first I shall insist upon is that under Trajan till whose reign S. John himself lived saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus though not to this part of it In this Emperors time it went very heavily with the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he their calamities came tumbiling in upon them one of the back of another For both in Alexandria and the other parts of Aegypt and even in Cyrene many Jewes behaving themselves seditiously and at last breaking out into open warres and horrid cruelties described by Dion and Spartianus as well as Eusebius and once having worsted the Grecians they of Aegypt and they of Cyrene joyning together under the conduct of Lucuas and overrunning all Aegypt the issue of it was that Trajan sent Marcius Turbo with an army by sea and land horse and foot who in a long continued warred killed great multitudes of them and lest they in Mesopotamia should or suspecting that they had already joyned with them the Emperor sent to Quintus Lucius Aemilius that he should destory them all utterly out of that province and for his care in obeying that command he was saith Eusebius constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor These passages we find in Eusebius l. 4. c. 2. and saith he all the Greek writers of the Heathens who set down the stories of those times have the same verbatim and so indeed they have See Dio as also Spartianus And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thousand in that reign of Trajan's this if there had been none before and if there were no more behind might well be styled a coming of Christ in the clouds against his crucifiers a lamentable judgment on all the tribes of that land and so might own the expressions in that seventh verse and some part of the after Visions But beside this yet farther within few years more in the time of Adrian Trajan's immediate successor who began his reign An. Dom. 118. there befell more sad destructions upon the Jewes and particularly upon Jerusalem it self occasioned by the rising of Barchocheba who being but a villain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lived by robbing and killing took upon him to come as a Messiah as a light from heaven to the Jewes and therefore styled himself Son of a starre And with those that he thus raised a great warre there was waged by the Romans in the eighteenth year of Adrian at the town Bethek not farre from Jerusalem and the issue was that the Jewes were under a most miserable siege and Rufus governour of Judaea on occasion of this rising without any mercy destroyed all he could come to men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 4. c. 6. whole myriads together and to conclude there came out an Edict of Adrian's after the death of the ring-leader interdicting all Jewes and forbidding them to return to their city Jerusalem again or so much as to look toward it to which end the foundations of the Temple were ploughed up by Rufus and so Christ's prophecie not till now exactly fulfilled of not one stone upon another the city inhabited by the Romans new built and named Aelia from Aelius Adrianus and they say the statue of a Swine set over the gate of it reproach the Jewes and banish their very eyes from it And this was another passage which might well be referred to in that place as matter of mournful spectacle to all the Tribes of Judaea and as mournfully represented in some of the Visions To which must be farther added that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong but as notably also and welnigh as soon the erroneous vile Christians of those times which were many of them Jewes also and those that were not Judaizers or compliers with the Jewes viz. the Gnosticks so oft spoken of in S. Paul's Epistles and by S. Peter and S. James S. Jude and S John also with intimation of their approaching destruction which here is visible in the Vision of and the causes of the several destructions that lighted on the seven Churches of Asia if not wholly yet at least on the Gnosticks and other hereticks among them of whom saith Eusebius after the enumerating of their heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vanished to nothing in a moment and this saith he in Trajan's time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then in the second place the other enemies of Christ partakers in the crucifying of him and afterward eminent persecuters of Christians those of heathen Rome as will appear in the exposition of the Visions And then thirdly as in a parenthesis Gog and Mogog c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years should waste the Church again the Turks in the East c. And then all the enemies of God at the fatall last day of doom c. 20. 11. That this was the summary matter of these ensuing Visions the most serious pondering of every part soon made unquestionable to me And of it the Reader may here before-hand receive this short scheme viz. that after the Preface in the first Chapter to v. 10. and the Visions about the seven Churches of Asia each of them set down distinctly c. 2 and 3. this book contains First the proceedings of God with the Jewes from the fourth to the twelfth chapter Secondly the infancy and growth of the Church of Christ in order to the heathen world till it came through great oppositions to get possession of the Roman Empire partly by destroying partly by converting the heathen and villanous impure Idol-worshippers from the twelfth to the twentieth chapter Thirdly the peaceable flourishing state of the Church
the third from the false prophet 1. The response of the devils raised by Maxentius's command 2. the encouragement of the augurs or heathen priests that divined by entrails 3. some false predictions out of some passages of the Sibyl's writings 14. For they are the spirits of devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty Paraphrase 14. And all these were made use of to deceive Maxentius and give him confidence that he should prosper in his tyranny and holding out against Constantine which was the occasion of Constantine's setting upon and destroying his army of his entring Rome and of that blow that befell Idolatry by this means 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Paraphrase 15. Such unexpected suddain changes as these such secret undiscernable proceedings of God's providence may in all reason be admonitions to all to be watchfull and not to comply with the present prevailing power in any unchristian or uncomely manner lest when they have done so that which they have designed as their greatest security be indeed their greatest danger 16. And he gathered them together into a place called in the Hebrew tongue note h Armageddon Paraphrase 16. And these evill spirits excited him and engaged him and all his armies in a fight wherein they were utterly vanquish'd and destroyed See note e. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the throne saying note i It is done Paraphrase 17. And the seventh Angel poured out his vial into the air noting a decree of heaven now to be executed on the earth and presently methought I heard a proclamation come out of the Holy of Holies from the throne of God denoting the going out of God's decree which was delivered in these words It was or hath been that is Heathen Rome is now destroyed And this was after in Honorius's time as will be more fully set down ch 17. 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great Paraphrase 18. And methought there were thunders and lightnings and an earthquake such as never had been known before denoting this vast change the greatest of any that now was by this means wrought in the world 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath Paraphrase 19. And Rome being at this time of Honorius divided into three parties one Heathen a second Orthodox a third Heretical impure see note on chap. 17. c. wicked Christians this brought in Alaricus and by that means destruction on all heathen Rome And thus was God's just vengeance executed upon them 20. And every island fled away and the mountains were not found Paraphrase 20. And as 't is ordinary for islands and hills to be removed by earthquakes so now the maritime towns and strong holds were destroyed by this incursion of the Gothes 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great Paraphrase 21. And this judgment fell upon them most visibly and discernibly from heaven and withall in a most heavy unsupportable manner and yet after this such obduration of hearts possessed them of the heathens that survived these judgments that they were the more obstinate in their Idolatrous heathen courses and still railed at the Christians as the authors of all these miseries that befell them Annotations on Chap. XVI V. 2. Vpon the earth What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land and the sea and the rivers and fountains of waters v. 2 3 4. may appear by v. 1. where the Angels are appointed to pour out their vials upon the earth or land That in all reason signifies the Roman Empire the thing represented in these Visions as before it signified the nation and people of the Jewes chap. 7. Note b. And there is no reason to affix any nice critical notation to either of these single that the land v. 2. should signifie severally and so the sea v. 3. and the rivers v. 4. but to take all together for that which was meant by the land v. 1. for so the series here requires where the Angels that were commanded to pour out their vials on the earth pour them out upon these three evidently noting these three to be the distribution of that one and so all one with it So ch 14. 7. God is described as the Creator of the heaven and earth and sea and fountains of waters where all those latter three are set to denote that which is elswhere ordinarily called the earth and no more in opposition to heaven that is this inferior terrestrial globe and all in it To this may be added that when the judgments are represented to fall upon Judaea some are said to fall on the land others on the sea others on the trees c. 7. not necessarily signifying such a separation of the judgments some on this some on that part but the whole nation together on which all those judgments fell and this indeed agreeable to what we read of the judgments that fell on Aegypt where though some of them were caused by the signes that Moses wrought upon the land Exod. 8. 16. others by smiting of the waters streams rivers and ponds and all their gathering together of waters Exod. 7. 19. and so again ch 8. 5. yet 't is manifest that the judgments thus produced by every of these each smiting of his rod there being proportionable to the pouring out of a vial here fell indifferently on the whole land and not one judgment on one part another on another And so sure is it to be understood in this place Many judgments were to be poured out up â—n the Roman Empire and by all of them together the whole heathen part of it destroyed This consideration makes it unnecessary farther to enquire into the productions of the several Vials what each of them distinctly signified it being sufficient that each of them notes some kind of destruction and the number of seven being a perfect number the seven Angels and their seven vials and their seven effusions signifie utter destruction and not necessarily any more unlesse it be this that it was not all at once but by several degrees and several sorts of judgments those that