Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	soul_n	10,399	5	5.2639	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45436	A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.	Hammond, Henry, 1605-1660.	1659 (1659)	Wing H573B; ESTC R28692	3,063,581	1,056

respect of him as the impenitent is said to tread under foot the blood of Christ the blood is as uneffectuall to him as what is by him thrown on the earth and trampled on is like to be to him and yet farther he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink damnation to himself v. 29. that is where the worthy receiver hath the benefits of Christs death communicated to him in this feast and so eats and drinks salvation to himself this unworthy intruder doth on the contrary bring by that means punishments and if he repent not by the admonition of those punishments damnation on himself As for the elements in this Sacrament Bread and Wine though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering them to God then by the Priests consecration benediction calling upon God over them they become Gods and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 's own supper 1 Cor. 11. 21. and so are changed from common Bread and Wine yet not so as to depart from their own nature or to be really converted into the Body and Blood of Christ save only in a spirituall sense and sacramentally acording to that of Theodoret Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The symbols of our Lords body and blood after the prayer of consecration are changed and become other but depart not from their own nature for they remain in their former essence and figure and shape and are visible and sensible such as before they were And accordingly these so many words are found used by diverse of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each denoting change but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transubstantiation or the like V. 29. Not drink That Christ did after his resurrection before his ascension eat and drink with his Disciples seems to be affirmed by many places of Scripture and those such as are to that sense interpreted by the Ancients Thus Act. 10. 41. S. Peter saith the Disciples eate and drinke with him after his resurrection and that is used by him as a proof of the reality and certainty of his resurrection which it would not have been if they only had eate and dranke and he had not Thus when Act. 1. 4. it is said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though perhaps that may be thought to signifie no more then his having conversed with them and not necessarily to inferre his eating or drinking yet both the Origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt and the Syriack and Arabick interpretation make it signifie all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Chrysostome gives his judgement of it that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection their eating and drinking with him And so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies partaking of the table with them and on Acts 10. 41. the Scholion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes the resurrection of Christ by their eating with him after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for after he was risen he did not work any miracle for the resurrection it self was a great miracle and of that none so great an evidence as to eat and drink So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. p. 530. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is said to eat after his resurrection this he did by way of oeconomy not as being really hungry but that he might shew his disciples that he was risen from the dead after the same manner as he is said to have shewed the disciples the prints of the nailes And so Titus Bostrensis among the arguments Christ used to assure his disciples of his resurrection laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asking for meat and eating before them adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat after his resurrection but not that his flesh wanted nourishment So John 21. 13. 't is said of Christ he took bread and in like manner a fish and Lu. 24. 30. he lay down at meat with them and took bread and not only gave to others but v. 43. taking a fish and hony combe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat before them all and though there be not expresse mention there made of his drinking also yet that affirmation of the Disciples Acts 10. 41. referring clearly to that part of the story and extending it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we drank with him also as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we eat with him will be a proof and testimony of the one as well as the other To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his resurrection he eat and drank with them as being in the flesh although spiritually he were united to the father This being then on these grounds supposed there is another possible way of interpreting this place of Christ that he would drink no more of the fruit of the vine till he drank it new in the kingdome of his father viz. that the state of Christ after his resurrection is called the kingdome of his father and that upon this ground because at his resurrection Christ the son of God was instated in his Kingly office and all power as he saith after that time Mat. 28. 18. was given unto him both in heaven and in earth in which respect it is that the Gospel is ordinarily called the kingdome of God and so among the Jewes saculum Messiae the age of the Messias and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to come which certainly commenced at the resurrection of Christ as at his death the former age of the Law and Prophets was consummate or ended and that perhaps the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 19. 30. It is finish'd To this may those words of S. Chrysostome be applyed when he saith of Christ making mention of the kingdome c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he proposes a discourse of the resurrection and calls his own resurrection thus Yet because 't is possible and probable enough that S. Chrysostome by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the state and time of the general resurrection not only of Christs but of the Disciples also to whom he speakes and with them of all others and then accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie the act of his rising out of the grave but also the future state of Christ with them together after the final judgement and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added may seem to referre to that sense and again because drinking it new with them may best be taken in a figurative sense to expresse those heavenly festivals there vouchsafed to the Saints received into communion of those joyes with Christ and because the space

sentence of death capital punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 24. 20. judgment of death temporal Otherwhere it as clearly signifies divine and that eternal punishment as Act. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment to come that is certainly at the end of the world at the day of doom and so Rom. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment of God and so again v. 3. which v. 5. is explained to be wrath or punishment against the day of wrath so Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment joyned with the resurrection of the dead So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundant judgment which they should receive in another world when this world affords none for their Hypocrisies and Rom. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment or punishment eternal is just and 2 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose judgment that is destruction temporal here by the hand of God preparatory and prooemial to eternal lingreth not as appears by the next words whose destruction sleepeth not So 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation of the devil that sentence that befell Lucifer for his pride presently after his creation and so may befall the novice lifted up with pride there And therefore Hesychius from the more general usage renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's retribution or payment or rendring according to works which is sure his eternal punishment Three places there are which belong certainly to this sense which yet have been question'd by some men and denied to doe so First this in this place They that resist that is by force or violence oppose the supreme power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive judgment to themselves That this signifies temporal punishment which the magistrate may inflict and no more they think appears by the following words for rulers are a terror to evil works But if that argument were of force it would conclude also that no more but temporal punishment belonged to any other crime which was punishable by the magistrate for of him it is said that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister or officer of God his executioner for wrath that is punishment temporal to him indefinitly that doth evil that is every visible malefactor And so if this would conclude for the resister or rebell it would also be priviledge or protection to all other sins which the magistrate is wont to punish the chief the murtherer c. he that were hanged should not for that be damned whatever his crime were And 2 dly if that resister should escape the hand of justice here by flight c. or if he should prosper in his rebellion so that the magistrate should not be able to punish him or yet farther so as to get into the throne what judgment or punishment is that man likely to receive if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment here signifie none but the magistrates wrath or punishment 3 dly 'T is here v. 5. concluded from hence Wherefore ye must be subject not only for wrath but also for conscience sake where wrath signifying temporal punishment v. 4. if that were all that were meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then could it not be true much lesse concluded from hence that men must be subject not onely for wrath Certainly he that resists is not subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both directly contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being subject v. 3 5. and therefore if we must be subject not onely for wrath as that signifies temporal punishment then he that resists shall receive more then wrath as that signifies temporal punishment viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal judgment or condemnation which must be the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also for conscience sake viz. that if he doe it not it will be sinne to him wound his conscience and so binde over to that punishment that belongs to an accusing conscience or the breach of that divine law which is the rule of conscience the command of obedience v. 1. to a damning sinne if it be not timely repented of The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement to himself That it doth not there signifie damnation is attempted to be proved by 3. arguments 1. by that which followes v. 30. For this cause many are weak and sickly among you and many sleep which belonging only to temporal punishment is conceived to be the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment precedent and consequently that that is so also 2 dly Because the Apostle speaks there of any one single act of this sinne which being not an habit or custome the objectors conceive not to be actually damning under the second covenant 3 dly Because v. 32. 't is said When we are judged we are chastened of the Lord that we should not be condemned c. To the first of these the answer is clear 1. that sicknesse and death though they be temporal punishments are yet divine inflicted by the hand of God not of the magistrate and 't is acknowledged that it doth seldome signifie eternal punishment exclusively to God's temporal punishments but eternal and sometimes temporal too as was said of 2 Pet. 2. 3. or eternal if he repent not and perhaps temporal if he doe or to bring him to repentance 2 dly that these temporal doe not exclude eternal punishments they may be sick and die and be damn'd also or else some being reformed by these temporal chastisements others may be damn'd also that doe not reform and that this is just with God and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there appears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily shall be guilty of the body and blood of the Lord that is shall be thought guilty of the greatest violation of Christ to profane and tread under feet his body and blood To the second it need not here be disputed whether one act of mortal or wilfull sin bring damnation it being as much to the present purpose that customary or frequent sinning doth for whatever mercy may belong to him that commits only one act yet if he that customarily or frequently doth it incurre damnation this will be the Apostles meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there who speaks indefinitely of the sinne as when he saith the drunkard or adulterer shall not inherit the kingdome of God and descends not to that minuter consideration what 't is that contracts the guilt of that sin As for the third objection 't is an evident confirmation of this rendring for if those that were sick c. were chastned of the Lord that they should not be condemned then sure if they had not been so chastned or not reformed by that chastning they

that is the plague v. 36. and c. 16. 41. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Paraphrase 11. All these sinnes and judgements on those Israelites who were vouchsafed such wonderfull mercies by God which were his people under his immediate conduct had so much of his Spirit among them and yet sinn'd so foully and were destroyed so miserably are all emblemes of our estate if we doe not beware of their sins and they are set down in the old Testament as warnings for us Christians 12. Wherefore let him that thinketh he standeth take heed lest he fall Paraphrase 12. And therefore let him which is the most spiritual among you that seems to himself to stand the firmest take care that he fall not into these carnal sins which bring such ruine along with them 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Paraphrase 13. And though some motives there are now among you that may tempt you to joyne with the heathen in their idolatries to wit the persecution of the heathens among which you live yet ought not this to work much upon you to drive you out of your religion For first these are but ordinary and to be look'd for see note on Rom. 6. b. and besides God that hath promised not to suffer his servants to be afflicted that is tempted see note on Gal. 4. a. above their strength will be sure to make good his promise and will give you a way of escaping their terrors if you continue faithfull and constant that you shall be able to bear whatsoever befalls you 14. Wherefore my dearly beloved flee from idolatry Paraphrase 14. To conclude therefore let no temptation bring you to yield to these sins that are in their idol-feasts see note on ch 5. 1. nor at all to be brought to sacrifice with them 15. I speak as to wise men judge ye what I say Paraphrase 15. I need not speak more plainly to you what I mean by idolatry you are wise enough to know see note c. 16. The note e cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Paraphrase 16. The Christian feast of bread and wine in the Lord's supper is the exhibiting to us see note on Mat. 26. 26. the making us partakers of the body and blood of Christ see note on Act. 2. c. and is by us all acknowledged to be so and therefore sure the joyning in an idol-feast is a participating of the idol-God 17. For we being many are one bread and one body for we are all partakers * of that one bread Paraphrase 17. And all we that do partake of that one feast are by that supposed to be one body of the same kind one with another and so in like manner if ye joyn with heathens and partake of their idol-feasts with them ye are to be supposed of the same lump and mould with those heathens 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar Paraphrase 18. In the Jewish sacrifices 't is a known thing that not onely they that sacrifice the priests but all they also that eat of any part of the sacrifice the people are said to perform service to God to eat as it were and drink with God at the altar and to partake of all the benefits that come from God upon the sacrificers 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing Paraphrase 19. I need not then affirm that which the objection c. 8. 4. denyed viz. that an idol is any thing or that that which is offered to a false God is in it self at all different from any ordinary meat from the contrary of which the Gnosticks concluded that there is no unlawfulnesse to joyn in eating at an idol-feast 20. But I say the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils Paraphrase 20. No I need not come to examin that nicety 't is sufficient to say in plain words that those sacrifices of the heathens are sacrifices to devils and that whosoever eats of the feasts joyned to those sacrifices doth communicate and joyn and doe service to devils and I would not have Christians guilty of that 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and the table of devils Paraphrase 21. The Sacrament of the body and blood of Christ wherein we communicate with and partake of the benefits of the death of Christ will not well agree with communicating of and joyning with devills see Rev. 13. note a. 22. Doe we provoke the Lord to jealousie are we stronger then he Paraphrase 22. Doe we joyn devils in competition or rivality with God doe we think that we shall dare to give our selves up to all idolatry and heathen sin and yet that God will not punish us when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship and threatned to visit and punish for it 23. All things are lawfull for me but all things are not expedient all things are lawfull for me but all things edifie not Paraphrase 23. Many things there are see c. 13. note i. which I might lawfully doe but that they are hurtfull and disadvantageous to others tend not to their edification but to the scandalizing of them either bringing them to or confirming them in some sinne 24. Let no man seek his own but every one anothers wealth Paraphrase 24. And 't is not fit that any should be so intent on what is lawfull for him in respect of himself or what is for his own advantage as to neglect the benefit and advantage and edification of others 25. Whatsoever is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulnesse thereof Paraphrase 25 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat and that therefore if it be not lawfull to eat what is offered to idols ye must not ear what ye buy in the shambles because that may be such and then this is a great retrenchment of your Christian liberty by which ye may lawfully enjoy any of God's creatures I answer that in that case I may lawfully ●at whatsoever is there sold and not

long haire it is a glory to her for her haire is given her for a covering Paraphrase 15. And women do not but weare it at length and that is decent in them and to what purpose is this but that their haire may be a kind of vaile or covering to them 16. But if any man seem to be contentious we have no such custome neither the Churches of God Paraphrase 16. And if after all this any man will farther contend in this matter all that I shall adde is the constant custome of all the Apostolicall Churches that women in the Churches should constantly be veiled and that may be of sufficient authority with you 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Paraphrase 17. Now one thing there is wherein you are much to be blamed that your assemblies are not so Christian as they ought 18. For first of all when ye come together in the Church I heare that there be divisions among you and I partly believe it Paraphrase 18. For first I am told and I have some reason to believe it that there are divisions and factions among you which expresse themselves in your assemblies 19. For there must be also heresies among you that they which are approved may be made manifest among you Paraphrase 19. And indeed there is some good use of be made of divisions among Chr●stians that so the honest and orthodox may be more taken notice of 20. When ye come together therefore into one place this is not to eat the Lord's supper Paraphrase 20. That which I am to blame in you is that your publick common meetings which should be as at the table of the Lord to eat a Church-meal a common Christian feast are indeed much otherwise none of that communicativenesse and charity among you as is required in such see Note on Act. 1. f. 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken Paraphrase 21. For at your feasts of charity accompanying the Lord's supper which were intended for the relief of the poor and wherein all the guests are to be equal no man to take place or eat before another no man to pretend any right to what he brought but every man to contribute to the common table and to eat in common with all others this custome is utterly broken among you he that brings a great deale falls to that as if it were in his own house at his own meal and so feeds to the full whereas another which was not able to bring so much is faine to goe hungry home and so your meetings are more to feed your selves then to practise a piece of Christian charity to which those sacramental assemblies were instituted 22. What have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Paraphrase 22. This certainly is to doe as you were wont at home and you may as well stay there and doe thus this is quite contrary to the institution of Church-meetings and the not onely sending away hungry but even reproaching and putting to shame those that are in want and are not able to bring any great offering along with them This sure is a great fault among you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this doe in remembrance of me Paraphrase 23 24. For from Christ it was that I received though I were not present there what I delivered in my preaching among you that Christ when he instituted his last supper took and blessed the bread and then eat it not all himself nor preferred any one before another by a more liberal portion but gave it in an equall distribution to every one at the table and that as an expression and token of his life for all of them without preferring one before another and then appointed all disciples to imitate this action of his to meet and eat as at a common table not one to engresse all or deprive others and so to commemorate the death of Christ and the unconfined mercy of that by this significative typical charity of theirs 25. After the same manner also he took the cup when he had supped saying This cup is the New Testament in my blood this doe ye as oft as ye drink it in remembrance of me Paraphrase 25. And when supper was ended he took also the grace-cup see note on c. 10. e. and delivered it about telling them that this action of his was an emblem of that covenant of grace and bounty which he would s●ale in his blood to all without respect of persons and commanding them to imitate and commemorate this impartiall charity of his whensoever they met together at the holy table 26. For as often as ye eat this bread and drink this cup ye doe shew the Lord's death till he come Paraphrase 26. And doe ye saith he in all your sacred festivals thus shew forth to God and man this gracious act of my bounty in giving my life for my people and continue this ceremony till I come again at the end of the world 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paraphrase 27. So that to offend in this kinde against this institution of this feast by doing contrary to the universal charity designed therein is to sin against the body and blood of Christ to take off from the universality of Christ's goodnesse and mercy in that death of his 28. But let a man examine himself and so let him eat of that bread and drink of that cup. Paraphrase 28. It is therefore fit that every man examine himself throughly whether he be rightly grounded in the faith of Christ of which this Sacrament is an emblem and accordingly when upon examination he hath also approved himself see note on Rom. 2. f. when he is fitly prepared let him come to that table and partake of it in a Christian manner 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not note g discerning the Lord's body Paraphrase 29. And he that doth come without that preparation and so understands not the truth of Christ's universall mercy in his death signified by this institution of the Lord's supper or consequently receives it not in an holy manner incurres damnation in stead of receiving benefit by such eating and drinking of it 30. For this cause many are weak and sickly among you and

he shall chuse that is direct and assist them in doing that which shall be acceptable in his sight not make known his laws of life by way of Revelation to them for they were certainly made known to them already and so here 't is supposed for otherwise how can they be said to keep them v. 10 and then shew them his covenant and communicate his secret to them that is afford them in the practice of peity and vertue those tasts of the sweetness of it beyond all other courses that they shall by experience find how excellent and for it self abstracted from the eternal reward how desirable a thing it is to follow Gods waies and not our own corrupt appetites This must needs be the meaning of shewing them his covenant that covenant whereby he promiseth all good things to them upon their obedience which Covenant was already made known to them and could no otherwise now be shewed them but by their discerning the graciousness of it And for the secret of the Lord that is this sweetness which results from the obeying his precepts like that of Manna from heaven called hidden Manna agreeable to every man's tast favourie to every rational soul That this is the full meaning of it appears by v. 10. where all the paths of the Lord those wherein he is said to guide and teach the meek v. 9. are said to be mercy and truth that is made up of goodness in the highest degree so saith Kimchi of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance or excellence of goodness and of agreeableness to the understanding or upper Soul of a man to the common impressions that are in him to such as keep his Covenant and his testimonies that is observe and practise them and thereby have that excellencie experimented to them which wicked men which never come to practise and trie what it is to doe as God directs never apprehend to be in it To this purpose there are infinite testimonies in this book of the Psalms Psal 19. 9 10. The judgments of the Lord are more to be desired then Gold yea then much fine Gold sweeter also then honey and the honey-comb moreover by them is thy servant taught and in keeping of them there is great reward Where 't is manifest what the judgments are the commands and rules of life such as are to be kept or obseerved and all benefits and pleasures and advantages present and future are the constant result and reward of that observance So again v. 7. The law of the Lord is perfect hath all kind of goodness in it so the Hebrew signifies and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converting or restoring the soul bringing the man to himself again from that degenerous condition of the sinner so unworthy of the rational creature that it renders him a very fool and unreasonable to that honourable state of piety and vertue and so making wise the simple changing the Sinner-fool into the Scripture-wise that is pious vertuous man To which purpose see the 13. part of Psal 119. And to the confirming this interpretation of this and the like places I shall use one argument taken ab absurdo from the absurdity which would follow from making them instrumental to the Enthusiasts claims For it is well known that God revealed his Will in those daies by Prophets particularly called and designed and commissionated to that purpose and if any thing was to be done which had not been sufficiently declared by the standing known Laws or when those had been remarkably despised and neglected a man of God was chosen and sent from heaven with such new Revelations Which was no way agreeable to or reconcilable with this other method of God's revealing all his secrets to every pious obedient servant of his for then there would have been no need of any other § 18. Of the same nature with these are those others that are produced out of the Psalmist Psal 111. 10. A good understanding have all they that doe his commandements where yet our margent reads farre otherwise and so as takes away all appearance of force from it Good success have they c. Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy law and so Prov. 2. 7. God layeth up sound wisdome for the righteous and ch 3. 32. Gods secret is with the righteous all perfectly agreeable to the former Texts and vindicated from the Enthusiasts misprisions by the interpretations that have been affixed to them As for that of Prov. 28. 5. They that seek the Lord understand all things it must be explain'd by the Context not to belong to all things indefinitely but as hath been said and as it is ordinary in the Scripture-style see 1 Cor. 13. 7 to all the things that are there spoken of that is the judgments of God in the former part of the verse his wise and just proceedings against the wicked and his rewarding of piety so that no man shall have any reason to call the proud happy to praise the wicked v. 4. And so the plain meaning of the place is that whatever the Atheistical sinner thinks of God's neglecting the government of the world from whence he takes courage and confidence to sin yet the truly pious man is able to contend with v. 4. and confute him he finds experimentally the reward of the righteous and knows that which the Atheist will not acknowledge that there is a God that judgeth the earth and so that is nothing to the purpose to which it is produced by the Pretenders § 19. And as little that of the Prophet Isa 35. 8. of the high way the way of holiness and the wayfaring men though folls shall not erre therein For besides that that Prophecie might have a completion in Israel and must not needs be extended any farther then to what it primarily belonged this meaning of it as figuratively it is applicable to the Christian Church is most obvious that the duties by God required of us are so plain and evident that he that sets himself to the practice of them be he of never so slow an understanding cannot chuse but know them Or else that the condition of the Covenant now required of us under Christ is not such as that any man through weakness or ignorance or involuntary error should ever miscarry or lose his part of the promise of that Covenant onely deliberate sins against Grace and against Knowledge are imputed to any man to his ruine § 20. So for the promise of putting a new Spirit in them Ezech. 11. 19. that is interpreted evidently by the latter end of the verse I will give them an heart of flesh that is give them that measure of my grace which shall work a reformation in them that they walk in my statutes and keep my ordinances as it follows v. 20. § 21. Lastly for that of Hag. 2. 5. My Spirit remaineth with you

righteous but sinners to repentance Paraphrase 13. what is the meaning of that speech Hos 6. 6. I preferre acts of mercy and charity especially spirituall belonging to the rescuing and saving of soules before ceremonies even of the worship of God such rituall laws as these of not accompanying with a heathen or unclean person 14. Then came to him the disciples of John saying note d Why doe we and the Pharisees fast oft but thy disciples fast not Paraphrase 14. Our master John observeth strict rules of abstinence and appointeth us to doe what the Pharisees the strictest sect among the Jewes doe viz. to fast twice every week Lu. 18. 12. whereas thou and thy disciples use no such abstinences what is the reason of that 15. And Jesus said unto them Can the note e children of the bride-chamber mourn as long as the bridegroom is with them but the daies will come when the bridegroome shall be taken from them and then shall they fast Paraphrase 15. Can the speciall guests of a marriage feast fast or retain any thing of sadnesse as long as the marriage solemnities last This duty of fasting will be more seasonable after my death and then shall it be practised by my followers 16. No man putteth a piece of new cloth unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Paraphrase 16. diminishes the beauty or handsomnesse of it and there is made by that meanes a worse breach either because the new cloth teareth from the old or because in a pieced garment if the piece doe not look like the cloth the rent is more discernible and the parts more divided and different one from the other then if it had not been peiced at all both these are set down Lu. 5. 36. and this proves well that point in hand both that joy and mourning doe not well together and that young novice disciples that were not yet renewed by the coming of the Spirit upon them and so were not strong enough for such must not presently be overwhelmed with severe precepts such as fasting c. lest they fall off and be discouraged 17. Neither doe men put new wine into old note f bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved Paraphrase 17. but strong precepts are adapted to strong disciples and then they doe very well which otherwise being unseasonably enjoyned will be brought into hatred and contempt 18. While he spake these things unto them behold there came a certain note g ruler and worshipped him saying my daughter is even now dead but come and lay thy hand upon her and she shall live Paraphrase 18. One of the consistory of that city that dwelt there Mar. 5. 22. and fell down beseeching him and saying My daughter when I came from my house was at the last gasp Mar. 5. 23. so that I suppose her dead by this time 19. And Jesus arose and followed him and so did his disciples 20. And behold a woman which was diseased with an issue of blood twelve yeares came behind him and touched the hem of his garment Paraphrase 20. And as Jesus was a going to the Rulers house to cure his daughter 21. For she said within her self If I may but touch his garment I shall be whole 22. But Jesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre 23. And when Jesus came into the rulers house and saw the note h ministrels and the people making a noyse Paraphrase 23. And found them very busily preparing for the interment of the rulers daughter with Musick and other solemnities for the funerall 24. He said unto them Give place for the mayd is not dead but sleepeth and they laughed him to scorn Paraphrase 24. is not so departed that she shall not return again her death shall not continue above the space of an ordinarily sleep and she shall as from a sleep awake from it 25. But when the people were note i put forth he went in and took her by the hand and the mayd arose Paraphrase 25. He came to her as to one that was asleep and took her by the hand and she awaked or came to life again and rose up 26. And the fame hereof went abroad into all that land 27. And when Jesus departed thence two blind men followed him crying and saying Thou son of David have mercy on us Paraphrase 27. Thou which art the Messias which wer't promised to be of Davids seed of whom t is oft prophecyed that he shall open the eyes of the blind Is 42. 7. 29. 18. and 35. 5. 28. And when he was come into the house the blind men came to him And Jesus saith unto them Beleive ye that I am able to do this They said unto him Yea Lord. 29. Then touched he their eyes saying According unto your faith be it unto you 30. And their eyes were opened and Jesus straightly note k charged them saying See that no man know it Paraphrase 30. See note on c. 8. b. 31. But they when they were departed spread abroad his fame in all that country 32. As they went out behold they brought to him a dumb man possessed with a devil Paraphrase 32. one that by the devils possessing him was fallendumb 33. And when the devil was cast out the dumbe spake and the multitudes marvelled saying It was never so seen in Israel 34. But the Pharisees said He casteth out devils through the prince of the devils Paraphrase 34. See c. 12. 24 note f. 35. And Jesus went about all the cities and villages note l teaching in their Synagogues and preaching the Gospel of the Kingdome and healing every sicknesse and every disease among the people Paraphrase 35. expounding the Scriptures in their Synagogues and on that occasion making known to them the doctrine of the Gospel and healing all that were brought to him or came in his way 36. But when he saw the multitudes he was moved with compassion on them because they note m fainted and were scattered abroad as sheep having no shepherd Paraphrase 36. they wanted a guide or director to teach them constantly and so were wearied out with wandering up and down betwixt their false guides Scribes and Pharisees c. 37. Then saith he unto his disciples The harvest truly is plenteous but the labourers are few 38. Pray ye therefore the lord of the harvest that he will send forth labourers into his harvest Paraphrase 37 38. There are great store of those that are willing to receive instruction but few to give it them aright And therefore it is the duty of all Christians that have any care of the soules of their brethren to pray according as the four ember weeks

and gnashing of teeth 14. For many are called but few are chosen Paraphrase 14. See note on ch 20. 16. c. and 1 Pet. 2. b. 15. Then went the Pharisees and took counsell how they might intangle him in his talk 16. And they sent unto him their disciples with the note b Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest for any man for thou regardest not the person of men Paraphrase 15 16. This parable did so gall and incense the Pharisees which were visibly concern'd in it that seeing they had nothing to lay to his charge they now consult how to get some advantage against him and to that purpose knowing him to be a free speaker that would not disguise his thoughts for fear of any man they send some of two contrary parties some Pharisees others that adhered to Herod the Roman Governour that whatsoever answer he should make to their question one party might be offended with him and they came and asked him flatteringly but insidiously saying We know that without all fear of men or partiality thou wilt tell us truly what is our duty toward God 17. Tell us therefore What thinkest thou Is it lawful to give tribute to Caesar or no Paraphrase 17. What is lawful by Gods law in thy opinion Is it by that lawfull 18. But Jesus perceived their wickednesse and said Why tempt ye me ye hypocrites Paraphrase 18. their treacherous designe and said Why endevour ye to ensnare me under pretence of reverencing me v. 16. 19. Shew me the tribute-money And they brought unto him a peny Paraphrase 19. the money or coyn in which ye are wont to pay the tax and they brought him a coyn that was half the Alexandrian but a whole Atticke drachme and so the fourth part of the shekel of the Sanctuary or half the ordinary shekel See note on ch 17. c. 20. And he saith unto them whose is this image and note c superscription Paraphrase 20. The inscription of this coyn is Caesar Augustus such a year after the taking of Judaea This being a record of the conquest of the Romans over this nation and the right by them acquired by the dedition of Hyrcanus see note b. and an expression of the yeares since that taking about ninety yeares for so long agoe did Pompey subdue and take Jerusalem shew that now 't is unlawfull to seek change after so long continuance of that power so fairly and legally acquired Besides the coyning of money is part of the supreme power or regal prerogative incommunicable to any other and your acknowledging this to be the currant coyne supposes Caesar whose signature it hath to be your lawful Prince to whom therefore the tribute is due as the legall protector of your civil commerce Look therefore upon the coyn for the stating of your question whose image and signature it hath on it 21. They say unto him Caesars Then saith he unto them Render therefore unto Caesar the things that are Caesars and unto God the things that are Gods Paraphrase 21. They confest it to be the image or signature of the Roman Emperour and Christ thence concluded that they that acknowledge Caesars supremacy over the Jewes ought not to dispute but pay him that tribute that is due to him as supreme there being nothing derogatory to God in so doing But the law of God requiring that every one should have that which belongs to him and particularly Kings their due acknowledgments and tributes which are due to them as acts of piety are due to God 22. When they had heard these words they marvailed and left him and went their way Paraphrase 22. admired the prudence of his answer and so departed without hopes of gaining any advantage against him 23. The same day came to him the Sadducees which say there is no resurrection and asked him Paraphrase 23. future estate after this life 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed unto his brother Paraphrase 24. Doe the part of the next of kin to his wife and the children which he begetteth of her shall be accounted his dead brothers children or seed 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third unto the seventh Paraphrase 26. Untill all the seven were married and dead without children 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be of the seven for they all had her 29. Jesus answered and said unto them Ye do erre not knowing the scriptures nor the power of God Paraphrase 29. This errour of yours in beleiving no resurrection proceeds from your not considering the several places of Scripture nor the power of God in ordering the life to come in another manner then is used in this 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Paraphrase 30. As for your argument against it 't is soon answered by telling you that in that other world those that are there live not like husbands and wives but are in that respect no otherwise then the pure spiritual Angels of God which have no bodies about them all such relations which are here among men are swallowed up in that other world 31. But as touching the note d resurrection of the dead have ye not read that which was spoken unto you by God saying Paraphrase 31. But to make it evident to you by that part of Scripture which hath authority among you Sadducees that is by the Law by you acknowledged for the word of God that there is another life it is there you know thus written 32. I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Paraphrase 32. Which being spoken after their decease was an evidence that there is another life after this which they that are dead to this have their parts in or otherwise how could God be said not only to have been but still to be their God after their death 33. And when the multitude heard this they were astonished at his doctrine 34. But when the Pharisees had heard that he had put the Sadducees to silence they were gathered together 35. Then one of them which was a lawyer aked him a question tempting him and saying Paraphrase 35. on designe to ensnare him in his answer or to heare what he would say 36. Master which is the great commandement in the law 37. Jesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Paraphrase 37. with all thy will and affections and understanding Mar. 12. 32. 38. This

being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most

there shall be a performance of those things which were told her from the Lord. Paraphrase 45. Thy beliefe v. 38 of that message which the Angel delivered unto thee from God v. 28. and 36. shall never be repented of by thee for it shall certainly be performed in every particular exactly 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoiced in God my ●aviour Paraphrase 46 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God saying All the faculties of my soule my affections and my rationall faculty have all reason to blesse and praise the name of God 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed Paraphrase 48. For he hath done an honour the greatest that was ever done to any to me the unworthiest of all his servants In which respect all posterities shall look upon me as the happiest person the most highly dignified by God of any 49. For he that is mighty hath done to me great things and holy is his name Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination his name be blessed for it 50. And his mercy is on them that fear him from generation to generation Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly from time to time to all eternity 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured that they are opposed and confounded by him 52. He hath put down the mighty from their seates and exalted them of low degree Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist and to advance the humble person though of never so low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away Paraphrase 53. The poor that calls to him is replenisht by him and the rich man that trusts in his wealth is often brought to beggery 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers to Abraham and to his seed for ever Paraphrase 54 55. He hath now perform'd his promise to Abraham and to his seed hath exhibited to them the Jewes and all the believing world that great promised mercy and so made a provision for them which shall never fail sent the Messias the Saviour of the world so long expected a mercy that shall never be taken away from us 56. And Mary abode with her about three moneths and returned to her own house 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewn great mercy upon her and they rejoiced with her Paraphrase 58. God had shewn a miracle of mercy to her in giving her a child thus in her old age and when she had been barren so long 59. And it came to passe that on the eight day they came to circumcise the child and they called him Zacharias after the name of his father Paraphrase 59. on the eighth day whereon it was the custome to circumcise children and to give them names the kindred and neighbours met to that purpose and they intended to call him by his fathers name Zachary 60. And his mother answered and said Not so but he shall be called John Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God and not from her husband who was now dumb and so had been ever since the Angel spake to him v. 22. see Titus B●strensis p. 771. B. 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signes to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was opened immediatly and his tongue loosed and he spake and praised God Paraphrase 64. and his tongue restored to him as before 65. And fear came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill-countrey of Judaea Paraphrase 65. And great astonishment and reverence 66. And all they that heard them laid them up in their hearts saying What manner of child shall this be and the hand of the Lord was with him Paraphrase 66. Certainly this child will prove some notable person And God in a speciall manner was present to him to assist and prosper him 67. And his father Zacharias was filled with the holy Ghost and note n prophecyed saying Paraphrase 67. And Zachary by especiall motion of the Spirit of God coming on him sung this hymne 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people Paraphrase 68. hath performed his promise often mentioned see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31. of visiting and bringing Israel out of Aegypt in this spirituall as formerly he did by way of temporall deliverance and by the Christ the Messias now to be born hath 69. And hath raised up an note o horne of salvation for us in the house of his servant David Paraphrase 69. a King a Ruler and eminent deliverer for his people and although the kingdome be not a secular one yet is he to be borne of Davids family 70. As he spake by the mouth of his holy prophets which have been since note p the world began 71. That we should be saved from our enemies and from the hands of all that hate us 72. To performe the mercy promised to our fathers and to remember his holy covenant Paraphrase 72. the promises made to our fathers wherein not only they but especially their seed was concerned Gen. 22. 16. 73. The oath which he sware to our father Abraham 74. That he would note q grant unto us that we being delivered out of the hands of our enemies might serve him note r without fear 75. In holinesse and righteousnesse before him all the days of our life Paraphrase 74 75. give us power ability grace that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man and cheerfully and constantly persevere therein 76. And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his wayes Paraphrase 76. And this John shall be a prophet of God foretelling judgments on the nations if they repent not speedily or rather of an higher ranke pointing out Christ see Mat. 11. note d. and as his forerunner by the preaching of

appropriated to S. John onely may appear probable because this style seems to have been known among the Jews before Christs time and is oft used by the Chaldee paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord. As when Gen. 3. 22. we read The Lord said Behold the man c. the Targum hath it And the word of the Lord God said Behold Adam whom I have created alone in my age as I am alone in the highest heavens see the learned Paul Fagius on the Chaldee paraphrase of that place So Gen. 26. the word of the Lord created Adam So Isa 1. 17. in stead of my soul the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my word hateth and c. 45. 17. Israel is delivered or saved by the Lord they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of the Lord so Jer. 1. 8. because I am with thee they read because my word is with thee and so Psal 110. 1. The Lord said unto my Lord they again The Lord said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his word And to Abraham Gen. 15. 1. I am thy shield My word is thy shield So is Christ called the word in the Alcoran and therefore the paraphrast of it Ben Achmet expounds his word by the son of Mary And it seems this word in this sense was gotten among the Heathens very antiently which caused Amelius when he read the beginning of S. Johns Gospel to cry out Per Jovem barbarus iste cum nostro Platone sentit verbum Dei in ordine principii esse This barbarian is of our Plato's opinion that the word of God is in the order of principles Thus Julian the Apostate hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus God word Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glassius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiae p. 270. V. 3. Excellent Theophilus 'T is not certain that Theophilus here was the proper name of a particular man but perhaps a feigned title to signifie every Christian every one that loved God to whom he addresses his discourse Thus saith Epiphanius Haer. 51. p. 429. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether he wrote to one Theophilus when he said this or whether to every man that loved God leaving it uncertain which it was Thus Salvian in his Epistle to Salonius prefix'd before his books ad Eccles Cathol giving him an account why he inscribed those books not by his own name but by that other of Timothy saith he followed this Euangelists example qui in utroque divini operis exordio Theophili nomen inscribens cùm ad hominem scripsisse videatur ad amorem Dei scripsit who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus seeming to have written to a man he wrote to or for the love of God Thus in Athanasius l. de incarn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used promiscuously for Christians And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no title of honour nor any more then Optimus in Latine a forme of civility onely V. 5. Of the course of Abiah Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do literally denote the service of no more then a day yet it is not so to be taken here but in a greater latitude for the space of a week So saith Titus Bostrensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must not understand the word of dayly continuance and serving in the Temple but of weekly V. 10. time of incense At the time when the Priest offered incense within in the Sanctuary or Tabernacle the people were left alone without in the atrium Judaeorum the court of the Jews praying for the pardon of sins every man apart for himself till the Priest came back again and pronounced the benediction This is it that seems to be referred to by the half hours silence in heaven Rev. 8. 1. which seems there to be set in relation to that time of the Priests being gone in to offer incense This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the odour of sweet smell or of incense unto God Then saith he the sons of Aaron cryed out and sounded with trumpets v. 18. as in that Rev. 8. 2. it followes immediately the seven trumpets were given to the Angels c. and then followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. then all the people together made hast and fell on their face to the ground and v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people besought the Lord most high in prayer before the merciful until the ministery of the Lord the incense noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were done and they had accomplished his service all which is a distinct description of this manner of the peoples praying without whilest the Priest offers within as the two other parts 1. of giving praises to God and 2. the Priests pronouncing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benediction are set down there also one v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singers sang praises with their voices c. the other v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then descending he lift up his hands over all the congregation of the children of Israel to give blessing to the Lord or the Lords blessing out of his lips c. V. 17. To the wisdome The difficulties of understanding this verse will be best avoided and the obvious sense of it most clearly arise if it be first observed that there be in the Hebrew language but few Praepositions in comparison with the Greek By which means it comes to passe that as our English translators do oft mistake and disturb the sense of Scriptures by not observing this as for instance Job 2. 4. where we render Skin for skin it should be skin after skin i. e. one thing that is nearest to us after another yea all that a man hath will he give for his life so in the writings of those that being Jews by birth write in Greek i. e. in the Greek translation of the Old Testament and writings of the New the Greek p●epositions are used in the latitude that belongs to the Hebrew and not according to the strict propriety of the Greek idiome in Attick writers but farre more loosly and promiscuously This hath been already observed on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case Mat. 1. 11. which cannot there signifie under but before and so in other places See Note on Mar. 2. b. And the same is often observed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies beside the vulgar notation of it sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into and for and this upon that known ground because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in that latitude This being thus premised it is next observable that this

means to avert his judgements from the world and shall accordingly bring all vengeance upon the Jewes on their refusall 17. And the seventy returned again with joy saying Lord even the devils are subject unto us through thy name Paraphrase 17. And when the seventy returned they came to Christ and told him with great joy that although it was not part of their commission v. 9. yet they having used his name as afterward Acts 19. 13. against devils it thrived with them the devils were subject to do what they bid them 18. And he said unto them I beheld Satan as lightning fall from heaved Paraphrase 18. And he said to them Wonder not at that for it is determined that within a while the Prince of devils shall be dethroned and fall from his great unlimited power in the world as lightning when it flasheth and vanisheth doth that is come to nothing never recollect again 19. Behold I give unto you power to tread on Serpents and Scorpions and over all the power of the enemy and nothing shall by any means hurt you Paraphrase 19. I bestow upon you a power to cast out devils and to be above any harm that any the most noxious creature which the devill may use as his instrument can do unto you 20. Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in heaven Paraphrase 20. you are children and heirs of God set in that right way in which as many of you as shall continue shall inherit eternall life See note on Phil. 4. a. and Rev. 3. b. 21. In that hour Jesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Paraphrase 21. this is an act of thine infinite wisdom and mercy and condescension to the weaknesse of men mixt with all justice toward the proud contemners 22. All things are delivered to me of my Father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him Paraphrase 22. I come not in mine own but my Fathers name all my power is delivered to me by him and so my doctrine also 23. And he turned him unto his disciples and said privately Blessed are the eyes which see the things that ye see Paraphrase 23. It is an incomparable fe●●ty you are now partakers of Mat. 13. 17. 24. For I tell you that many Prophets and Kings have desired to see those things which yee see and have not seen them and to hear those things which ye hear and have not heard them 25. And behold a certain Lawyer stood up and tempted him saying Master what shall I do to inherit eternall life 26. And he said unto him what is written in the Law How readest thou Paraphrase 25 26. a student of the Law came to try what his judgement was about the Law or rule of life and asked him what was necessary to be observed to the attaining that eternall life which Christ promised And he answered him The very same which in the Law of Moses is set down as the main substantiall part of the Law which he therefore bid him recite unto him 27. And he answering said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength and with all thy mind and thy neighbour as thy selfe Paraphrase 27. And he recited out of Deut. 6. 5. the known summary of the Law 28. And he said unto him Thou hast answered well this do and thou shalt live Paraphrase 28. the due performance of this is all that I now require of thee to salvation 29. But he willing to justify himself said unto Jesus And who is my neighbour Paraphrase 29. But he willing to set out his own perfections and being confident of his having performed the first part the duties toward God by the exact observance of the ceremonies of the Law made no question concerning that but for the second the love of the neighbour he proposed that other question Who are contained under that title of neighbour 30. And Jesus answering said A certain man went down from Jerusalem to Jericho and fell among theeves which stripped him of his raiment and wounded him and departed leaving him halfe dead Paraphrase 30. This question Jesus thought best to answer by a parable saying 31. And note a by chance there came down a certain Priest that way and when he saw him he passed by on the other side Paraphrase 31. And a certain Priest without any knowledge of what had happened at the same time went that way and saw him and would take no pity on him 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side Paraphrase 32. coming thither in his passage staid so long as to see what condition he was in and having done left him without any compassion 33. But a certain Samaritane as he journied came where he was and when he saw him he had compassion on him Paraphrase 33. But though the Priest and the Levite which were his countrey-men or fellow-Jewes were not so compassionate yet a Samaritan which was not so being of an Assyrian extraction see Joh. 4. 20. and one whose religion separated him from the Jewes Joh. 4. 9. and Lu. 9. 53. was not so hardhearted but assoon as 34. And went to him and bound up his wounds powring in oyle and wine and set him on his own beast and brought him to an Inne and took care of him Paraphrase 34. washed his wounds applied healing things to them and then bound them up cleanly as surgeons are wont 35. And on the morrow when he departed he took out two pence and gave them to the host and said unto him Take care of him and whatsoever thou spendest more when I come again I will repay thee 36. Which now of these three thinkest thou was neighbour unto him that fell among theeves 37. And he said He that shewed mercy on him Then said Jesus unto him Goe and doe thou likewise Paraphrase 37. Take that for an answer to thy question Who is thy neighbour v. 29. For every person that is in want of thy relief although he be to thee as a Jew to a Samaritan upon terms of absolute separation and hostility toward thee must be looked on by thee as the object of thy compassion and mercy and of any charity of thine of which he is capable Mat. 5. 43 44. 38. Now it came to passe as they went that he entred into a certain village and a certain woman named Martha received him into her house 39. And she had a sister called Mary which also sate at Jesus feet and heard his word

were the first day and the last of the feast of Tabernacles the first and seventh of the feast of Unleavened bread and the day of Pentecost is by the Jews writing in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day So it is rendred by the Greek Isa 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where we read calling of assemblies Hence is that of Tertull. cont Marci l. 5. Dies observatis c. Ye observe dayes among them he names jejunia dies magnos fasts and great dayes so Job 7. 37. the last day of the feast of Tabernacles which was a day of calling assemblies is there call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast See Scal. proleg de Emend Temp. p. 7. 6. V. 35. Saw it This speech of this Evangelist and his so much care in the testifying of this fact from his own sight of it is an argument that he looked on it as a very weighty and considerable passage And so 1 Job 5. 6. he makes use of it as such This is he that came with water and blood not by water onely but by water and blood and v. 8. There be three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one What the particular is wherein the weight of this passage lies will be worth considering And first it is ordinarily affirmed that there is a capsula on the left side of the heart called the pericardium wch hath water in it of continual use for the cooling of the heart and that the coming out of water with the blood here was a testimony of the wounding his very heart the entring of that iron the spear into his soul Against this others have framed an objection that it was not the left but the right side of Christ which was at this time wounded by the souldier and that the Arabick texts generally expresse it so see Kirstenius Arab. Gram. p. 5. and consequently that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters flowing out together with the blood could not be any natural effect of that wound But that objection is of little force for 1. such is the posture of the heart in the body rather in the middle then enclining to the left side and 2dly so great is that pericardium as Anatomists find especially after death when the water much encreaseth that if the right side were pierced so deep as to the heart it would send out water And therefore this may first be resolved that this being an evidence of the wounding of the heart and the Physicians Maxime being certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wounded in the heart must certainly die and Sanantur nullâ vulnera cordis ope wounds in the heart are absolutely incurable this flowing of water with the blood was an evidence and demonstration of his being truely dead this one wound being sufficient to secure that if he had not been dead before v. 33. and so the confutation of most Hereticks of the first ages which affirmed him to have suffered death onely in appearance But beside this another conclusion S. John in his Epistle is willing to draw from it viz. that believing Jesus to be the son of God is an effectual means of overcoming the world 1 Joh. 5. 5. for to the proving of that it is that this observation is made use of by him This is he that came with water and blood v. 6. And that argument lies thus The baits or temptations which the world useth are of two sorts allurements of carnall pleasures and terrors from apprehension of persecutions the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians the all kind of carnall pleasures which they profess'd was one bait and the persecutions from the Jewes upon the Orthodox Christians which the Gnosticks by complying with them avoided was the other temptation Against these two S. John sets up purity and patience as the two prime doctrines and commands of Christ which every true beleever is strictly concerned in exemplified by himself who was 1. pure and sinlesse and yet 2 ly suffered death the death of the crosse and most lively adumbrated by the water and blood which he had observed to come from Christs side in this place The water that was the embleme of all spotlesse purity and the blood was the evidence of his fortitude and constant patience laying down his life for the truth of God and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testifie and declare the necessity of these two and so of overcoming the world in every one that believes aright in Christ And whereas 't is there added that the Spirit testifies also and that the Spirit i. e. the Spirit as a witnesse i. e. the testimony of the Spirit agrees in one with these two i. e. with the testimonies of the water and blood that is thus to be interpreted not only that the Spirit coming down on Christ who was after crucified by the Jewes did testifie that he was the beloved son of God in whom he was well pleased i. e. perfectly innocent though he suffered for sinne but also that the Spirit after the resurrection of Christ coming on the Apostles came as Christs advocate to defend him and convince the world both in that action concerning righteousnesse proving that Christ was a most innocent and righteous person and that other concerning judgment in punishing and retaliating his crucifiers the Jewes and Satan himself destroying their kingdome for their destroying of him see Note on c. 16. a Beside this importance of the water and blood the ancients have observed another also that by a speciall act of Gods providence there flowed at this time from Christs side the two Sacraments of his Church Baptism and the Supper of the Lord. V. 37. They shall look on him whom This is one of the places in which as also Rev. 1. 7. the Evangelist quotes the testimony of the Old Testament not from the Septuagint but from the Hebrew text For in the place of Zach. 12. 10. the Septuagint or Greek translators read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mistake of the two letters which are so like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 40. Linen cloths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by him rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band or swath so ch 20. 7. and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the story of Lazarus c. 11. 44. which word is by Grammarians derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors and so signifies peculiarly those swathes that belong to dead men wherein their whole body was wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nonnus In relation to which it is that Act. 5. 6. they are said to wind

wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and s●●● unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to

Peter and the rest of the Apostles that were present beseeching their directions what to doe in this case 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and ye shall receive the note d gift of the holy Ghost Paraphrase 38. And Peter answered them that there was now but one possible way left and that was with true contrition and acknowledgement of their sinne to hasten out of this infidelity and with a sincere and thorough change to come as proselytes to Christ and enter upon Christian profession with a vow of never falling off from it and so to receive baptisme from the Apostles that sacrament wherein Christ enabled them to bestow or convey from him remission of sinnes to all true penitents farther promising them that they should be made partakers of the holy Ghost also and of those gifts which by the descent of the Spirit were powr'd out on the Church and some among them of those miraculous powers which they now saw and admired in the Apostles see c. 4. 31. and note on c. 6. c. 39. For the promise is unto you and to your children and to all that are afarre off even as many as the Lord our God shall call Paraphrase 39. For to you saith he the benefit of that promise appertains if you will lay hold on it and indeed primarily to you Jewes this promise of the holy Ghost was made on purpose for this that by our preaching to you ye might be converted and convinced of the vilenesse of what you have done and upon repentance be received into mercy and receive absolution from us as the deputies and proxies of Christ which is gone And as the advantage hereof belongs primarily to you to whom our first addresse was to be made so in the next place upon your rejecting it it must be extended to the rest of the world to all the Gentiles which shall obey and come in to Christ at his call or upon our preaching to them 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation Paraphrase 40. And many other discourses he made to them all to this effect conjuring and hastening them with all speed to get as the Angel did Lot out of Sodome Gen. 19. 17. out of this state of high provoking infidelity wherein the multitude of Jewes were engaged 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand soules Paraphrase 41. And all that were really affected by what he said came and renounced their former courses and approved the sincerity of their change and received baptisme and that day about 3000 men were converted to Christianity 42. And they continued stedfastly in the Apostles doctrine and note e fellowship and in breaking of bread and in prayers Paraphrase 42. And all that were so continued assiduous in hearing the Apostles teach and in bringing their goods liberally for the use of them that wanted v. 45. and in eating the Lords Supper and praying together 43. And fear came upon every soul and many wonders and signes were done by the Apostles Paraphrase 43. And a generall astonishment surprized men to see first those strange operations of the holy Ghost v. 4. a consequent of which was this wonderfull accession of converts v. 41. And withall the Apostles did many miracles of very different sorts some of cures and some of exemplary severities and thereby came to have a very great authority among all that heard it ch 5. 5. 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need Paraphrase 44 45. And all that received the faith assembled together for the service of God observed constant times of publick prayers and receiving the sacrament of the Lords supper see note on ch 1. e. the richer communicated their goods to the poorer as freely as if they had been theirs 46. And they continued daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and † singlenesse of heart Paraphrase 46. And they daily assembled in the Temple and received the Lords supper in some of those upper rooms see note on ch 1. d. and eat together in a most pious charitable manner with great cheerfulnesse and cordiall sincere bounty and liberality 47. Praising God and note f having * favour with all the people And the Lord added to the Church daily † such as should be saved Paraphrase 47. Blessing the name of God and exercising works of mercy to all that wanted and God daily moved the hearts of some or other to come in to this number gave the Apostles a fruitfull harvest every day brought them in some that obeyed the exhortation given them ver 40. repented and got out of the actions and wicked lives of that crooked generation and betook themselves to the obedience of Christ see note on Lu. 13. 23. b. Annotations on Chap. II. V. 1. Fully come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places And that is taken in a peculiar notion when 't is applied to times signifying that such a time is come So Gen. 25. 24. when her daies to be delivered were fulfilled that is when her time of child-birth was come For which the Evangelist reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time of her bringing forth was filled Lu. 1. 57. So Gen. 29. 21. My daies are fulfilled that is the time agreed upon for my taking her to marriage is now come So Mar. 11. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time is fulfilled that is now is that due season come the criticall point wherein if they repent not they shall perish So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles untill the times of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fulfilled that is till the peculiar season concerning the Gentiles see the place doe come And this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used Lu. 9. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the daies were fulfilled that is were come of his being taken up Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is no more then when the day of Pentecost was come or upon that day V. 17. Last daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies doe in that place of Joel literally signifie the last daies of the Jewes immediately preceding their destruction called there the great and te●●ible day of the Lord And accordingly the last daies have among the Jews proverbially signified the daies of the Messias which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies and both these notions are very reconcilable For as the coming of the Messias signifies beside the coming of him in the

Paraphrase 7. He was able to stand and goe was perfectly cured of his lamenesse 8. And he leaping up stood and walked and entred with them into the Temple walking and leaping and praising God Paraphrase 8. And he demonstrated the perfectnesse of the cure by using his legs to all services leaping standing walking and as a testimony of his thankfulnesse to God the author he 9. And all the people saw him walking and praising God 10. And they knew that it was he which sate for almes at the beautifull gate of the Temple and they were filled with wonder and amazement at that which had hapned unto him 11. And as the lame man which was healed held Peter and John all the people ran together unto them in the porch that is called Solomon's greatly wondring Paraphrase 11. And as this person which was thus healed kept close to Peter and John and was unwilling to depart from them from whom he had received so great a mercy 12. And when Peter saw it he answered unto the people Ye men of Israel why marvell ye at this or why look ye so earnestly on us as though by our own power or holinesse we had made this man to walk Paraphrase 12. Why doe you look upon this cure as a strange thing to be wrought the miracles of Jesus are farre greater then this or why doe ye attribute any thing to us in this matter as if 't were any thing of our own either strength to doe such a work or excellency for which we might be thought worthy to be used in these works rather then other men to which this were to be imputed 13. The God of Abraham and of Isaac and of Jacob the God of our fathers hath glorified his son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him goe Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified and when he would fain have released him ye refused to have him released and absolutely against Pilate's will required him to be put to death 14. But ye denied the Holy one and the Just and desired a murtherer to be granted unto you Paraphrase 14. And when ye had your choice which should be released Christ or Barabbas ye chose the murtherer before him 15. And killed the prince of life whom God hath raised from the dead whereof we are witnesses Paraphrase 15. And murthered the Messias put him to death who came to bring life into the world And when you had done so God was then pleased to raise him from the dead and to make us witnesses thereof 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundnesse in the presence of you all Paraphrase 16. And now 't is by beleif in him that he or his power hath recovered this man from his lamenesse whom you now see to be cured and know before for many years to have been unable to goe And this faith or believing on him working not by its self but by his power on whom we believe is it that hath wrought this so remarkeable cure on him which you all so wonder at 17. And now brethren I wote that through ignorance ye did it as did also your rulers Paraphrase 17. Now this I suppose brethren that you of the multitude which did thus reject Christ did not know him to be the Messias and the same I suppose of your rulers those of the Sanhedrim 18. But those things which God before had shewed by the mouth of all his prophets that Christ should suffer he hath so fulfilled Paraphrase 18. And so the many prophecies of scripture that the Messias should be put to death have by this means had their completion 19. Repent ye therefore and be converted that your sins may be blotted out when the note a times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you Paraphrase 19 20. Doe you therefore amend your lives that this may be pardoned that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithfull giving them rest from their troubles and persecutions and a quiet profession of the Gospel but withall for the destruction of all the obdurate which is therefore foreslowed that all may repent may by your repentance become matter of advantage and comfort to you to which end it was that he was at first sent to you Jewes peculiarly or that he is now preached unto you before that time that if ye repent ye may have the benefit of it but if not be destroyed with the obdurate 21. Whom note b the heaven must receive till the times of restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began 22. For Moses truly said to the Fathers A prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to passe that every soul which shall not hear that prophet shall be destroyed from among the people Paraphrase 21 22 23. This Christ being now entred on his regall power in heaven thereby to fulfill all the prophecies concerning him see note on Mat. 17. b. particularly that of Moses of destroying and cutting off from the earth all those Jewes that shall reject the Messias when he cometh Who being also the persecutors of Christians as they had been before of Christ their destruction shall consequently bring that refreshment v. 19. along with it as indeed it hapned in Vespasian's time after the destruction of the impenitent Jewes the believers which were remarkably preserved in that destruction had Halcyonian daies attending See 2 Thess 2. 1. and note on Rev. 1. d. 24. Yea and all the prophets from note c Samuel and those that follow after as many as have spoken have likewise foretold of these daies Paraphrase 24. the coming of the Messias the destruction of those that reject and the speciall mercies to them that believe on him 25. Ye are the children of the prophets and of the covenant which God made with our fathers saying unto Abraham And in thy seed shall all the kindreds of the earth be blessed Paraphrase 25. Ye are the peculiar persons of whom the prophets foretold and to whom the covenant belongs which was made to Abraham in which was promised that the posterity of him that is the Jews should be so blessed by God in having Christ given to them beside many other speciall prerogatives bestowed on them that all the families and people of the world also that would blesse themselves or others should use this form God

conception on which to ground any favour to one above another and best agrees with the designe or argument which that is brought to confirme here As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is but a modest circumlocution to express that which is not wont to be plainly spoken as we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed used ch 13. 13. and Heb. 13. 4. V. 11. Election The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to chuse and to preferre and is therefore rendred not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preferre Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election here signifies prelation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's purpose in respect of this or for the preferring one before the other See Note on 1 Pet. 2. c. V. 17. Raised The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here the raising up as that notes bringing into the world but the raising out of some low condition yet not the grave neither though to that the word may properly be applied where the matter requires it but disease or danger as it is often used but especially Jam. 5. 15. the prayer of faith shall save that is deliver recover the sick and the Lord shall raise him up that is restore him from that sicknesse For the notion of it here it will appear by the Hebrew word Exod. 9. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made thee stand which the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised thee from the danger before spoken of the pestilential disease or murrein that had lately been upon the land and the ancient Latine sustentavi ●e I have sustained thee but the Septuagint expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wert kept guarded not suffered to fall into it preserved and kept alive so Isa 49. 8. to raise up or make stand the word used there is an expression of preserving rescuing from danger delivering See Note on Mat. 22. d. And so this speech must necessarily belong to that part of Pharao's life peculiarly where in the murrein fell on Egypt Exod. 9. 3. at which time he for his many repeated obdurations of his own heart was fit to have been delivered up to instant ruine had not God for the illustrating of his glory in this vessell of wrath thus fitted by himself for destruction kept him alive a little longer Theophylact renders it a little otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have set thee in the midst brought thee out as a person to be exemplarily punished V. 18. Hardeneth God 's hardning of Pharaoh's heart in this place is that which befell Pharaoh Exod. 10. 1. when God saieth of him I have hardned his heart This was indeed foretold by God from the first of his sending Moses to him c. 4. 21. Doe all the wonders before Pharaoh which I have put into thine hand but I will harden his heart that he shall not let the people goe and again c. 7. 3. I will harden Pharaoh's heart and multiply my signs and c. But this foretelling it so early is no argument that it was immediately done but on the contrary his own hardning his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you goe no not by a mighty hand And accordingly so the story proceeds God shews miracles and signs before Pharaoh Exod. 7. 10. and because the Magicians of Aegypt did the like with their inchantments it follows Pharaoh's heart was hardned not he as if it were God hardned Pharaohs heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed hard or strong was hardned or by an ordinary acception of Kal for Hithpahel Pharaohs heart hardned it self And so it followes v. 14. the Lord said unto Moses Pharaohs heart is waxen hard he refuseth c. and so the very same words are rendred by our English c. 7. 22. and ch 8. 19. was hardned in the passive or hardned its self in the Reciprocal not Actively he hardned and he hearkned not unto them After his hardning his heart thus against this first signe and command God proceeds to a judgment of turning their water into blood Exod. 7. 16 17. and this as a sufficient conviction to Pharaoh for so saith God Hitherto thou wouldst not hear but in this thou shalt know that I am the Lord behold I will smite c. And yet after this Pharaohs heart was hardned or hardned it self v. 22. neither did he set his heart to this also v. 23. because the Magicians did the same things also by their enchantments Then c●mes the plague of the Frogges on him Exod. 8. 4. and into the Kings chamber saith the Psalmist and to deliver him from them he calls for Moses and promises fair v. 8. and Moses to work some good upon him bids him chuse his time when v. 9. and it should be done for him that thou mayst know that there is none like unto the Lord our God v. 10. But this had no effect on him neither for when he saw there was respite not yet discerning Gods purpose of vengeance on him for his contumacy he hardned his heart Whereupon saith Kimchi that God hardens hearts by concealing his counsels of judgment from them as in Pharaoh and Sihon and it is S. Basils observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's long-suffering giving him respite was the cause or occasion of his obduration of heart He hardned his heart and hearkned not v. 15. And this was a third wilfull act of his own obduration agreeable to what God had foretold of him c. 3. 19. as the Lord had said Then comes the plague of Lice v. 17. and the Magicians are posed with that and confesse the finger of God and yet for all this his heart was hardned or hardned its self v. 19. and he hearkned not as the Lord had said Then 5 ly comes a swarm of flies and with it a signe as well as a miraculous punishment no flies swarming in Goshen but in all the land of Aegypt besides by the division and particularity of the punishment to make him sensible of his sinne to the end that he might know v. 22. on purpose to soften his heart By this Pharaoh was wrought on a little and gives leave first that they should sacrifice then that they should go into the wilderness only not very farre away Exod. 10. 28. and upon this promise Moses will intreat for him v. 29. But seeing Pharaoh had already hardned his heart four times and at one of those times over and above dealt falsly promised fair ch 8. 8. and brake his promise therefore now after this fifth judgment though Moses promise to pray upon his promise to mend yet he doth it with a particular admonition or warning more then any time before But let not Pharaoh deal deceitfully any more v. 29. intimating that if he did it

Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan here and 1 Tim. 1. 20. is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Jewes called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration the second species of Excommunication among them and in which for the greater solemnity of it there were curses out of the Law of Moses and such like execrations added to it an essay of which we have Act. 8. 20. thy money be to thee to destruction c. This was inflicted on him who had first been under the first species that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remotion or separation first for thirty daies and then being allow'd thirty daies more which they called the doubling of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued in that contumacy for then say the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they anathematize him without defining any limited time as in niddui they did This in the Christian Church is called delivering to Satan for two reasons 1. Because it was the depriving the offender of those daily means which are in Christianity afforded and ordinarily usefull to eject Satan and the power of his kingdome out of the heart such are 1. the prayers of the Church 2 dly the publick use of the word or doctrine of Christianity for he that is under Cherem nec docet nec docetur neither teaches nor is taught say the Jews and in the ancient Christian Church they that were upon repentance received in again were first among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers in the porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare the holy Scriptures saith Zonaras which argues that they were before excluded from it 3 dly the sacrament of the Lord's supper in which respect scandalous sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasting with them are by S. Jude ver 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts or agapae which being annex'd to the Lord's supper denoted the whole action that is unfit as blemish'd sacrifices to be received there And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul for the casting Satan out of it the depriving men of the use of those means is properly stiled the delivering to Satan as the Catechist that instructed men and made them fit for Baptisme or entrance into the Church was wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exorcist that cast Satan out But then 2 dly in the Apostles times there was a sad consequent of this Excommunication proportionable to the execrations in the Jewish Cherem which say they seldome wanted their effect viz. corporal power and possession and inflictions of Satan on those who were delivered up to him in like manner as we read befell Saul after his defection from God when the evil spirit came upon him 1 Sam. 16. 14. For about Christ's time and a little after 't was ordinary with the Devil to tyrannize over the bodies of men laying all kinds of diseases upon them as appears in the Gospel which is called Satan's buffeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Mat. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking or holding them with divers diseases and torments Mat. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding Lu. 11. 16. the word that is used for Excommunication and so here the delivering to Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to the inflicting bodily diseases on him This Ignatius in his Epistle to the Romans calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment of the devil for he wishes there that it were on himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only that by that means he may come to enjoy Jesus Christ which cannot be said of the punishments in hell for those would not be reconcileable with that end see Rom. 9 Note b. And so as among the Esseni of the Jewes saith Jo●ephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are found in any considerable sinne they cast out from their congregation and they that are cast out commonly come to miserable deaths and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men v. 26. and hardly came off with life so the Apostolical Excommunication or anathema was attended with d●seases and to●ments on the body to lay a necessity on them of reforming And this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod see Note on c. 4. b. Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering that seems to have an elegant notation in it for it is a relative to asking or demanding and implies that truth which otherwise appears from Scripture thus Satan is our adversary before God and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set against us this he expresses by accusing to which Rev. 12. 11. referres or impleading and thence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in court of judicature 1 Pet. 5. 8. This he doth falsly sometimes as in the case of Job c. 1. 9. 11. in which respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calumniator by which the Septuagint oft render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but sometimes truly upon the real commission of some sinne to which purpose he is said as an explorator or searcher for faults to go up and down to and fro upon the earth Job 1. 7. when he hath any such accusation against any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brother Christian professor or pious person th●● as perhaps it was in the case of Peter see Lu. 22. 31. he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require him of God demands to have him delivered up to him as to a lictor or executioner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sift and shake him terribly and that perhaps is the meaning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking whom he may devour 1 Pet. 5. 8. and if God think fit to answer this request of his then God is said to deliver up to Satan and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church which therefore are thus express'd Ib. Destruction of the flesh That Satan had when he was permitted by God for sin power to inflict diseases on mens bodies appeareth by what hath been said Note e. and by most of Christ's cures of men possessed with devils those possessions being generally accompanied with some ordinary disease discernible by the symptomes there mentioned the Epilepsie and the like And to this purpose 't is observable what we find in the Hierusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God Cùm filii mulieris praecepta legis deseruerint nec mandata observaverint tu that is the serpent firmus eris percutiens eos in calcaneo eorum aegritudine afficies When the children of the woman

powers assist with fear and trembling the Cherubims hide their faces the Seraphims cry with trembling holy holy holy Lord c. And thus it may here have a very commodious sense so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to doe of his good pleasure which is a foundation of all humility But the notion of the phrase in other places of these books seems to imply something more not onely lowliness of mind but diligence and caution and solicitude and fear of displeasing as a qualification of obedience and so fearing the Lord with all the heart and soul Deut. 10. 12. consists in keeping his commandements c. such as will be required to render it acceptable to God Thus Ephes 6. 5. Servants obey your masters with fear and trembling that is a very great fear of offending terror or trembling lest they should doe any thing amiss So 2 Cor. 7. 15. upon S. Pauls orders of severity v. 9. either delivered by Titus or made known to him by S. Paul v. 14. and so he an officer of S. Pauls sent to see how they behaved themselves under it Titus tells him of the Corinthians obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how with fear and trembling ye received him that is entertained him and his message from Paul with all readiness of obedience all diligence and fear and zeal v. 11. to approve your selves unto him Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fear signifies 1 Pet. 1. 17. with all diligence and care to approve themselves to God and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness and perfecting holiness and Heb. 12. 28. as the qualification of serving God acceptably is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear and that back'd with the consideration of Our God is a consuming fire And accordingly the worshippers of God the pious among the Gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of reverence and fear their fear signifying their sollicitude and diligence to please God wherein their piety consisted And so 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready as servants are to be at every call to give answer to every one that asks you an account of the hope in you that is to confess Christ even in persecutions and dangers with meekness and fear as with all meekness to men so with all care to approve your selves to God And thus it is here set as the qualification of godly obedience As saith he you have alwaies obeyed so c. work out with fear and trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. without murmurings disputings which are the worst evidences of an untoward obedience and so most contrary to the sincere diligence and zeale to Gods service meant by the fear and trembling V. 13. Worketh in you both to will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worketh being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you on one side and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his good pleasure on the other side must in reason so be interpreted as shall be most directly answerable to the exhortation given to them v. 12. of working out their own salvation with fear and trembling To which it will be consequent that as this which is done by God is done of his own free mercy without any merit of ours which may claim it from him and therefore requires not only our humility but our diligence and caution and solicitude and fear of displeasing so gracious a father who may if he be provoked by our unworthiness withdraw it from us so it is not to be conceived to be wrought by God in such an irresistible manner as that it shall be impossible for those in whom God thus works to contradict or resist his working For if it were so there could be no place for the exhortation to doe that which could not be otherwise to work out their own salvation c. To work then in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the willing and the acting or operating is the giving us that strength working in us those abilities whch are required to our willing or working as necessary to prepare and assist us to doe either So Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts and operations being all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give to serve him Luk. 1. 74. signifies his affording that grace which enable us to serve him not which forceth or necessicateth us to doe so The Kings MS. here adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his power which as it agrees well with this sense so hath it a farther energie in it to encourage our diligence which is wont to be disheartned by the difficulty and impossibility of the task Be we never so weak and insufficient of our selves God hath all-sufficient strength and by that strength of his he worketh in us the willing and the doing and so if we be not wanting to our selves but work and work out our own salvation with all diligence we shall have no reason to complain of want of strength we are able to doe what he requires of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that strengthnethus V. 17. Offered upon the sacrifice The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the pouring out of wine upon the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effusion of wine on the sacrifices saith Ammonius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius wine poured out on the sacrifice This wine being thus offered up to God is said to chear the heart of God Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood which is most fitly resembled by wine And the words that follow make the resemblance complete For the bringing in of men to the faith of Christ to the embracing and receiving the Gospel is elsewhere compared to a Sacrifice Rom. 12. 1. your bodies a living sacrifice and 15. 16. and offering of the Gentiles acceptable c. And a Sacrifice being first kill'd then dress'd and prepared by the Priests and Levites the former of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are made use of here the sacrifise and the service of their faith where their faith signifying their receiving of the Gospel the converting them is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of their faith and the farther labour bestowed upon them in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service and Paul's spending his life shedding his blood in the employment is the pouring out the wine on the sacrifice Thus 2 Tim. 4. 6. speaking of his sufferings and danger under Nero 〈◊〉 〈◊〉 〈◊〉 〈◊〉

1. driven farther off at length by the malice and persecutions of the obdurate Jews to Phoenice and Cyprus and Antioch Act. 11. 19. and here to Pontus Galatia and Cappadocia Asia and Bithynia Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them c. 1. 6. and so again c. 4. 13. mixing withall many precepts agreeable to their present condition especially that of abstaining from carnal lusts c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects c. 2. 13. of wives c. 3. 1. of husbands v. 7. of Bishops in the Church c. 5. 1. CHAP. I. 1. PETER an Apostle of Jesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Paraphrase 1. Simon an Apostle of Jesus Christ and by him surnamed Peter to the Jews that have receiv'd the faith of Christ and are dispersed and so journ in Pontus c. called the Asian dispersion see note on Joh. 7. d. 2. Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and note a sprinkling of the blood of Jesus Christ Grace unto you and peace be multiplied Paraphrase 2. Who according to the good pleasure and purpose and decree of God to rescue a remnant of the Jewes out of the common deluge of sin and destruction are by the word preached and miracles wrought by the Apostles the means used by the holy Ghost to convert men to Christianity brought to this blessed state to obey Christ and to be in covenant with him who signed it with the effusion of his blood and thereby enabled and obliged us to perform the condition of it I salute you all in the Lord and wish you all increase of all Evangelical blessings and of all prosperity 3. Blessed be the God and father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Paraphrase 3. Blessed be the name of that eternal God the God and Father of Jesus Christ who is our Lord who out of his infinite mercy to frail sinful mortal men hath by raising Christ from the dead and setting him at his right hand and by the blessed consequents of that given us grounds and matter of hope and cheerfull assurance 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate designed to you believers as to his sons begun here and to be compleated to you in heaven now reserved for you and when it is bestowed sure to remain to you to all eternity 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ which he hath promised to shew forth in defending of believers that we may be partakers of that famous deliverance so oft spoken of in the Gospel see note on Mat. 10. h. 24. g. Luk. 13. b. Rom. 13. c. 2 Thess 1. b. which is now within few years ready to appear v. 7. 6. Wherein ye greatly rejoice though now for a season if need be ye are in heavinesse through manifold temptations Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions or though for the present ye are permitted by his divine wisdome to be exercised and saddened with variety of afflictions 7. That the triall of your faith being much more precious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ Paraphrase 7. That the trial of your faith by sufferings being a thing that ten●s much more to your advantage then the trial of gold doth to the advantage of gold because gold is apt to be worn out and perish see v. 18. even after it is tried in the fire and found to be good whereas your faith approving it self to God shall ●●t perish and so hath the advantage may prove successful to the obtaining for you approbation and honour and glory at the final day o●●oom and the like here at this other day of Christ's coming to destroy your persecuters and to give you an honourable ●●cerni●●e deliverance ver 5. see ver 13. and ch 4. 13. and note on 2 Thess 1. b. 8. Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of glory Paraphrase 8. Whom though you do not know by face you yet love on whom though you see him not you yet believe and so doing rejoice with that joy that cannot be expressed by you nor valued sufficiently by others 9. Receiving the end of your faith even the salvation of your souls Paraphrase 9. And shall suddenly receive the crown and reward of your faith an eminent deliverance here when they that have fallen off shall perish by that means by which they meant to preserve themselves and eternal salvation hereafter 10. Of which salvation the prophets have enquired and searched diligently who prophesied of the grace that should come unto you Paraphrase 10. Of which deliverance see note on Rom. 13. c. many of the antient prophets that prophesied of the remnant of the Jews that should be saved or escape out of the common infidelity that is embrace the Gospel covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus which were types of what is now approaching 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow Paraphrase 11. Not knowing perfectly to what point of time it was or what age it should be of which their prophecies were ultimately to be understood concerning the sufferings and afflictions which should befal●●●●st and the Church or the body of Christ that is Christians and after them the resurrection both of him and them and the visible deliverances out of them and destructions on their enemies see Dan. 9. 22 c. 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from heaven which things the Angels desire to look into Paraphrase 12. Which prophets received revelations also that the things which they spake of were to be eminently fulfilled not in their own but after-times even the times of the Gospel called by them

the later times and that they were things of so strange and we●ghty an importance that the Angels were desirous to find them out but could not 13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ Paraphrase 13. Wherefore as servant● waiting for your Lord continu● vig●lant and hop●●●tedfastly and perseveringly without any doubting or anxiety for the deliverance and mercy which is or shall be wrought for you by this coming of Christ in so discernible a manner see note on 2 Thess 1. b. 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Paraphrase 14. As new reformed persons not ●elapsing into the sins of your former unregenerate life 15. But as he which hath called you is holy so be ye holy in all manner of conversation Paraphrase 15. But after the example of the divine purity of God who hath thus favoured you as to acknowledge you his children do you live like such 16. Because it is written Be ye holy for I am holy Paraphrase 16. According to Levit. 11. 44. 19. 2. which requires all those who are called by the name of God that receive or hope for mercies from him to imitate his holinesse to live pure and pious lives 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear Paraphrase 17. And if you professe to be the children of that father that is of God who is not partial to Jews above Gentiles but judgeth both according to their actions you will be concerned to walk reverendly strictly and watchfully see Phil. 2. c. all your time and being strangers among other nations v. 1. to behave your selves like strangers see c. 2. 11. 18. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Paraphrase 18. Considering that Christ by his death hath taken away the legal rites of meer external obedience which wanted that inward purity which Christ came to teach us wherein the Sages of the Jews placed all their religion and that therefore the falling back to that is the forfeiting a greater privilege then a redemption out of the power of temporal enemies such as is wont to be purchased with gold 19. But with the pretious blood of Christ as a lamb without blemish without spot Paraphrase 19. The blood of Christ the Paschal and consequently immaculate Lamb see note on Act. 7. c. being much more pretious then any coin or mony and the deliverance more valuable then that from the destroyer there Exod. 12. 13. 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you Paraphrase 20. In order to whom was the disposition and oeconomie of all the former times as visibly as if God had set Christ and what he hath done and suffered always before his eyes as an idea or image according to which he formed all things from the beginning of the world and agreeably he hath now at last sent him into the world on purpose for our sakes 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Paraphrase 21. Who by believing on him are farre from departing from the God of Israel but do indeed the more firmly believe and depend on him as that omnipotent God who hath raised Christ from the dead 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently Paraphrase 22. Having therefore by yielding obedience to the Gospel preached to you brought your minds without all mixture of hypocrisie to the sincerity and purity of Christian charity be careful that ye continually persevere in the exercise and practice of that vertue one toward another 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Paraphrase 23. Considering that ye are regenerate to a new life not by any humane mortal but supernaturall immortall means even by the word of Christ who liveth for ever and whose will is now immutably revealed in the Gospel and consequently must be answered with the constancy and perseverance of your obedience 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away Paraphrase 24. For whereas all humane things perish and fade away see Jam. 1. 10. and come suddenly to nothing from the greatest beauty and glory and accordingly the Jewish carnal external ordinances are now abrogated 25. But the word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you Paraphrase 25. The word of God now revealed to us by Christ shall never be abrogated but continue and last for ever and this is that Gospel which hath been preached to and received by you from which therefore you must not fall off to Judaism again whatever your temptations or allurements are from the Jews or Gnosticks Annotations on Chap. I. V. 2. Sprinkling of the blood What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sprinkling of the blood of Jesus Christ will be discernible by observing that it is in the same case and so in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience preceding By this it appears that it must be taken in a Passive sense so as they are susceptible of it who are here said to obey that is so as the believers here through the sanctification of the Spirit shall be sprinkled with that blood The only question is what notion of our being sprinkled with Christ's blood is here referred to For more possible notions there are of which the matter is capable The principal that in reference to the practice Exod. 24. 8. where the people are sprinkled with blood by way of obsignation of the Covenant between God and them for upon reading of the Covenant in the audience of the people and upon their professing All that the Lord hath said we will do and be obedient v. 7. it follows v. 8. Moses took the blood and sprinkled it upon the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Were it not for that last clause concerning all these words it might still be uncertain what part of the Covenant it was whether only that on God's or that also on the peoples part which was thus signed and consequently signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling of blood but

by the use of the phrase all the words v. 3. viz. all the words which the Lord hath said 't is evident that the peoples part which is obedience and not only God's part in making good his promises to them was it that was sealed and so signified by their being sprinkled with blood by Moses and to it is immediately annexed All that the Lord hath said will we do and be obedient v. 7. And Moses took the blood and sprinkled it c. ver 8. And to this it is very agreeable that here it is in the same case joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedience and the sprinkling of the blood of Jesus noting this of Evangelical obedience to be the condition required on our part in this new Covenant which Christ sealed with his blood in like manner as that Mosaical Covenant was there sealed with sprinkling of blood and to which he hath both enabled and obliged us by his death having given himself for us that he might redeem us from all iniquity and purifie to himself which is the effect of sprinkling a peculiar people c. Tit 2. 14. and so we read of this blood of sprinkling by which Christ's death is typified that it was the blood of the Covenant which the Lord commanded to you Heb. 9. 20. a rite to engage our obedience to God And this seems to be the most proper notation of the words and is fully parallel to that of Ephes 1. 4. where God is said to have chosen us in Christ that we should be holy c. Some other notions the phrase might be capable of either to signifie God's pardon and acceptance Heb. 9. 22. Rom. 3. 25. but that will not so well agree with the Passive acception of the word looking rather on God who is the Agent in it and the blood of Christ the meritorious cause of it whereas this being joined with obedience seems to be somewhat in us to which we are enabled and engaged by the blood of Christ or else to denote our imitating Christ's constancy and perseverance shedding our blood in his cause as he hath given us an example And thus indeed to be sprinkled by Christ's blood may be a phrase figuratively to signifie our transcribing this bloody copy of his but yet seems not to be any part of the intimation of the ceremony of sprinkling with blood in Exodus from which this rather seems to be transcribed CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil speakings Paraphrase 1. Wherefore arming your selves against the erroneous doctrines and practices of the Gnostick hereticks that insinuate themselves among you to infuse villanie and all kinde of deceitfulnesse and hypocrisie as also of malice and calumniating of others the purest Christians 2. As new-born babes desire the note a sincere milk of the word that ye may grow thereby Paraphrase 2. Behave your selves with that simplicity which becometh new-born children suck in that pure nourishment which by your rulers is afforded you see Rom. 12. a viz. instruction or Christian doctrine and that pure from all Jewish or heretical mixtures which may increase your Christian stature advance you to an higher pitch of Christianity and at last bring you to salvation 3. If so be ye have tasted that the Lord is gracious Paraphrase 3. Which sure you will doe if you have but once as David saith of Gods Law Psal 34. 9. tasted how sweet how much for our advantage it is which is designed us in the Gospel of Christ 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and pretious Paraphrase 4. To whom associating or conjoining your selves by obedience and worship as to a living not dead foundation or corner-stone rejected indeed by the Jewish Sanhedrim but in Gods account most choise and esteemed and meant for the foundation of a visible Church 5. Ye also as lively stones are built up a spiritual house an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Paraphrase 5. Doe you accordingly● not as dead but living members join together not only in inward piety but in continual assemblies or Church-meetings of which every Christian is to be a part and so all together make up a spiritual temple that is congregation to pray unto and praise God to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God and which being now offered to God in the name of Christ or through what he hath suffered and done for us will be sure to be acceptable to God without the bodily sacrifices of the Jewes or observation of their Law 6. Wherefore note b it is contained in the Scripture Behold I lay in Sion a chief corner-stone note c elect precious and he that believeth on him shall not be confounded Paraphrase 6. According to that which the Scripture tells us that in the erecting the new Church under the Gospel Jesus Christ and his doctrine in opposition to all other is appointed by God to be the foundation of the foundation so that all that is in the Church must be founded and built on him and whosoever doth sincerely believe and is truly built on him shall never fail of his expectation he shall never miscarry that lays his weight on that foundation see note on Rom. 9. m. 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Paraphrase 7. To you therefore that are believers this is matter of infinite advantage but for those that stand out in unbelief to them belongs the reproach of that prophecy that he that is refused by the Jewes is honoured by God and made the sole total foundation of his Church on which nothing must be built which he hath not taught no Judaical old or heretical new doctrine must be mingled with it 8. And a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were note d appointed Paraphrase 8. But this foundation-stone such an one as should be apt to hurt and mischief many who shall apostatize and fall off from the faith of Christ through fear of persecution and by that means be destroyed among the persecuters And this is no strange thing but the very same that is prophesied of and so appears to be part of Gods decree that they that obey not the Gospel of Christ should be destroied by him or that the seed sown in stony ground should at the scorching of the Sun wither away that all carnal professors should be thus tried and discovered by persecution and so that this corner-stone should be the bruising and ruining of many who stumble and fall from Christ because Christianity brings sufferings along with it

an expresse signification what was the designe of sending the Visions to the Churches viz. to fortifie them by that consideration Proceeding therefore by these degrees it presently appeared by demonstrable evidences that the first part of that which was thus suddenly to come to passe was the illustrious destruction of the Jewes which was also of all things imaginable the surest and opportunest comfort and fortification to the Christians at that time who were virulently persecuted by them and indeed as Tertullian saith owed the beginning of all their persecutions to the Jewes This appeared first by the latter part of the seventh verse of the first chapter where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as pierced Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the tribes of the land most clearly denote the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or the land hath been often shewed to signifie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land among the Jewish writers see Note on Mat. 24. b. whose wailing there mentioned in the very words that are used Mat. 24. 31. was to be for the miseries that came upon them Jam. 5. 1. For although some few words in this seventh verse as the looking on him whom they had pierced would seem to make that seventh verse parallel to that of Zach. 12. 10. and so that it should belong to the contrition or repentance of the Jewes for the crucifying of Christ as that seems to doe and if it doe may have had its completion at several times in many thousands of that nation see Act. 21. 20. about three thousand being converted in one day Act. 2. 39 and 41. yet the whole frame of the words of this seventh verse together Behold he cometh with clouds and every eye shall see him and all that had pierced him all the tribes of the land shall mourn over or upon him doth much more fully agree with the like words Mat. 24. 30. where in the destruction or the coming of the Son of man to this destruction of the Jewes we have these words And then shall all the tribes of the land mourn and shall see the Son of man coming in the clouds of heaven with power and great glory which clearly belongs to the destruction of the Jewes To which I shall only adde that because that royal coming of Christ consisted of two parts to destroy the impenitent Jewes remarkably and as remarkably to rescue or save the penitent believers and therefore in that pace of Matthew it follows v. 31. and his Angels shall gather the elect c. which belongs to that delivering of the penitent Christian Jewes therefore that also of the Jewes repenting for the crucifixion of Christ that is of those Jewes that at any time did repent may here be taken in in the richnesse of this divine writing and so the ordinary sense of the word in Zachary also will not be left out by this interpretation which applies this verse to the destruction of the Jewes So c. 6 9 10 11 the souls beneath the altar that crie for vengeance of all the blood that was shed in the land is just parallel to that of Mat. 23. 35. that on the Jews of that generation should come all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood that had been shed on the land c. And accordingly all the rest of that sixth chap. of the great earthquake the sun become black and moon as blood and the stars falling from heaven c. are the very particulars mention'd in the immediate subsequent discourse of Christ Mat. 24. So most especially c. 11. 8. that the scene of these tragedies is the city where our Lord was crucified that is certainly and literally Jerusalem called Sodome there but that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystically or spiritually or in the vision as the text specifies So saith S. Jerome Hierusalem ex eo tempore non appellatur civitas sancta sed sanctitatem pristinum nomen amittens spiritualiter vocatur Sodoma Aegyptus Jerusalem is called Sodom and AEgypt referring to that place of Apoc. c. 11. which must therefore in his opinion be understood of Jerusalem And so that Comment which Bishop Tunstall set out for S. Ambrose's interprets the sixth chap. to be meant of the Jewes And in Arethas on c. 6. 12. concerning the earthquake we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some expound this tropologically of Vespasian's siege where the thing of which he makes doubt in that interpretation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figurativenesse of the speech whereas perhaps it may be understood of real earthquakes see Note on c. 6. f. but he objects not against the interpretation or application of it to those times of Vespasian and the Jewes So Rupertus Tuitiensis interprets that chapter of the Jewes and I shall not need make use of the suffrages frages and consent of many more who have been forced to acknowledge that truth But I must suppose that it will be objected and pretended that this destruction of Jerusalem was past at the time of John's receiving and writing this Vision because ' t is affirmed by Eusebius out of Irenaeus that t was received or seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of Domitian's reigne To this I might reply from the opinion of S. Augustine some others that these Visions were not all predictions of what was future but the description of what had passed from the first coming of Christ and from venerable Bede that John recapitulates from the suffering of Christ and Rupertus Tuitiensis that the Apocalypse comprehends what had been what is and what should be the state of the Church and this to very good purpose by what was past to confirm Christians in what was future and now farther to be declared And 't would be no great objection against this that 't is all set down as a prophecie for 't is no new thing for prophecies sometimes to speak in the future tense of things that are past as Dan. 7. 17. These great beasts which are four are four kings which shall arise out of the earth where yet the Chaldaean Monarchy was long before risen and now near expiration But to passe this over I answer more distinctly to the testimony of Irenaeus First that what he affirms concerning John's vision at the end of Domitian is not of all but particularly of that Vision of the number of the beast c. 13. 18. Thus will Eusebius's words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the name of Antichrist ought to be proclaimed openly now it would have been declared by him that saw the revelation for it was not seen any long time agoe Where 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen may belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the beast as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared did And that it

conquering and to conquer Paraphrase 2. And as I look'd me thought I saw a white horse and one sitting thereon that is an Angel representing Jesus Christ see c. 19. 11. now in another posture then that in which he had been c. 5. 6. There he was a Lamb slain now he is a King riding in pomp the white horse noting his glory but this a spiritual King the horse that he rides on being mystically the Gospel in respect of the purity and gloriousnesse or divinity of its doctrine And this horse-man or Prince the Lord Christ had a bow in his hand that is menaces and terrors held out against his enemies before they be really inflicted on them as the bow is first held in the hand then the arrow prepared upon the string before it be shot out at them and he had a crown given to him as to one now instated and installed in his royal office and his businesse at the present was that which was primarily proper to the white horse the Gospel to be the power of God to salvation to them that believe to convert the Jews to the faith and so to conquer and melt his crucifiers and then for the future as the Gospel is by consequence the savour of death unto death to bring down or destroy the obdurate these two being generally the ways of Christ's conquering in this book and as the Jews so after the Romans by converting some and destroying others conquering and breaking the infidelity of some and then bringing down and destroying the impenitent 3. And when he had opened the second seal I heard the second beast say Come and see Paraphrase 3. And when he had opened the second seal which had the second roll under it the second of the living creatures called to me to come and behold what was represented there 4. And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should note a kill one another and there was given unto him a great sword Paraphrase 4. And I looked and saw another horse red or of blood-colour an Angel as minister of God's judgements sate upon him and of him it was told me that he had power given him to embroyl the land of Judaea see c. 7. 1 9. with war thereby to pour out a great deal of blood and to that purpose me thought he had a sword put into his hand a presignification of the slaughters that should be committed by the Jews one upon another see Mat. 24. 7. 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sate on him had a pair of ballances in his hand Paraphrase 5. And when he opened the third seal which had the third roll under it the third of the living creatures called to me to come and see what was in that roll and it was a third horse black and soul to look on and by that was signified a sore famine which discolours the skin of men and makes them look black and sad and dismall and to signifie this he that was on this horses back the Angel that was executioner of this judgement had a ballance in his hand to weight corn as 't is usual in time of scarcity or approaching famine when bread is distributed out to every one by weight no more then is thought necessary to life 6. And I heard a voice in the midst of the four beasts say note b A measure of wheat for a peny and three measure of barley for a peny and see thou hurt not the oyl and the wine Paraphrase 6. And from the midst of the four living creatures there proceeded a voice as the prediction of some prophet saying The scarcity of corn is such that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day and if he eat that all himself there is nothing left to provide for wife and children much lesse for cloaths for all of them and so in proportion the price of barley such scarcity there is of the necessaries of life for men and cattel whereas of oyl and wine of which there is no necessity the first might wholly be spared and is of no use in such times of extreme dearth and the want of the other might competently be supplyed by water there was store enough the scarcity was to fall heavy upon the necessaries of life but not on the superfluities which is an expression of the heavinesse not lightnesse or supportablenesse of it 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see Paraphrase 7. And upon the opening of the fourth seal wherewith the fourth roll was sealed up the fourth living creature called to me to come and see the representation contained in it 8. And I looked behold a pale horse his name that sate on him was note c Death and hell followed with him and power was given note d unto them over the fourth part of the earth to kill with the sword and with hunger and with death and with the beasts of the earth Paraphrase 8. And it was a pale horse and a rider thereon signifying great death or mortality whether by extraordinary ways of death the sword and famine or by that ordinary known way of pestilence following as ordinarily it doth upon those two and sweeping away many And these three horses in the three last rolls that is sword famine and death or pestilence all named together in this matter Mat. 24. 7. should destroy the fourth part of the land of Judaea men and beasts or else should make such a vastation that the wild beasts should encrease and be too strong for the inhabitants there And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus 9. And when he had opened the fifth seal I saw note e under the altar the souls of them that were slain for the word of God and for the testimony which they held 10. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth Paraphrase 9 10. And upon the opening of the fifth seal I saw in the lower part of the Sanctuary beneath the altar of incense the souls of the Martyrs see ch 7. 9 14 that had been slain by the Jews for their constant preaching of Chist and this blood of theirs like that of Abel called to Christ as a righteous and faithful Judge for judgement upon those wicked men who were guilty of all the blood of all the prophets Mat. 23. 35. even as far as to Christ himself and his Apostles

more but the sin of slaying the Christians and the vengeance that in justice from God and by the promise of Christ was due to it And the whole passage seems to allude to 2 Esdr 4. 35. where the souls of the righteous ask in their chambers saying How long c. and the answer is as here By measure hath he measured the times c. and he doth not stirre them till the said measure be fulfilled and ch 15. 8. Behold the innocent and righteous blood crieth unto me and the souls of the just complain continually and therefore saith the Lord I will surely avenge c. And so here the great persecutions and slaughters of the Christians wrought by the Jewes added to their crucifying of Christ provoked God's vengeance on them which should shortly be poured out in fury they still going on to slay more James the Bishop of Jerusalem known by the name of the Just and others whose slaughters by their own confession brought down that fatal destruction upon them V. 12. Great earthquake Of the great earthquakes in divers places saith S. Luke which were both in Asia and at Rome see Eusebius in Chronico in the time of Nero and Baronius An. Chr. 68. Neronis 12. and so also of the Eclipse of the Sun and of a starre or comet like a sword that stood over the city and continued a year and of a great light that shined about the Altar and the Temple at nine of the night upon the feast of unleavened bread for half an hour together and of Meteors that were seen through all the region and of an apparition in the clouds of chariots and troops of armed men encompassing the city and many the like see Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies manifestly fore-signifying the approaching desolation and sermons as it were of God himself which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of the Son of man appearing in heaven Mat. 24. 30. And among these Meteors the falling starres that are here described v. 13. would go for no great rarity But Arethas mentions some of the ancients who interpret this earthquake here tropologically of Vespasian's siege of Jerusalem and so it may well be understood and by analogie all the rest also See Note g. Ib. The Sun became black That the blacknesse of the Sun and bloodiness of the Moon and the falling of stars from heaven upon the ground have a literal interpretation of which they are capable so as to note prodigies in the heavens Eclipses and Meteors c. there is no doubt But yet here they are sure brought to signifie something else For if these words be compared with Mat. 24. 29. to which they are perfectly parallel it will appear that they are not a setting down the prodigies before the siege of Jerusalem but that that being set down v. 15. the darkning of the Sun c. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that tribulation or pressure All the question is whether these here be only a general representation of slaughters and blood-shedding which because when they are excessive they may cause clouds and meteors in the aire are by some thought to be so express'd ordinarily in the Prophets or whether they may not signifie the falling of these judgements upon the Civil and Ecclesiastical state represented by Sun and Moon and the whole multitude of that people signified by the stars of heaven And the latter of these seems the more probable see Note on Mat. 24. n. for thus in the Prophets of the Old Testament it is ordinary as when we read for the iniquity of the people is the land darkned and the like that is the glory and lustre of it destroyed An eminent example directly parallel to this we have Isa 34. 4. All the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll and all their host shall fall down as the leaf falleth off from the Vine and the falling figg from the figge-tree and my sword shall be bathed in heaven And all this but a representation of God's judgements upon Idumaea as in the next words it followeth And so the host of heaven Dan. 8. 10. is set to denote the Jewes which being supposed the starres that here fall will be the common people or multitude of that whole Nation all express'd distributively in the words that follow v. 15. the Kings and great ones and the rich and commanders of thousands and the mighty and every servant and freeman see Note on Chap. 8. c. V. 15. The Kings of the earth That this prophecy belongs to the Jewes hath been cleared by other evidences and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated the Kings of the land and signifie in this place those that had or assumed to themselves the greatest authority among them and not in any stricter sense Kings or Heads of the people for that notion is not appliable to any that were at Jerusalem at this point of time to which this Vision refers see Note i. And proportionably must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men denote the principal that were then in the city And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the commanders or officers in their armies the leaders of the several factions as will appear Note i. being elsewhere used for Roman officers of their militia And then the rich men the bond-man and the free-man make up all that were in Jerusalem at this time express'd as 't is the fashion of the Scripture by the several sorts of them Ib. Hid themselves in the dens This hiding themselves in dens or caves is an expression of a great fear and consternation and the thing that was foretold by S. Luke c. 21. 26. Men despairing for fear and for the expectation of the things that were a coming on that people and this there immediately attending the Gentiles treading down of Jerusalem ver 24. This makes it not so fit to apply it to their flying to the mountains which was before the siege or to those fears that were produced by the prodigies the forerunners of the destruction such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promiscuous noise or voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us remove thence which was generally thought to signifie the departure of God from the Temple adytis arísque relictus for this still was before the destruction but the passage to which this most punctually relates is that in the very time of destroying the city by Titus For when the Temple was burnt and the Priests hanged up and upon an affront offered to Titus refusing to relieve or take quarter from him the souldiers were permitted to plunder and fire all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Palace where many had laid up their wealth drive out

second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle the Holy of Holies and this is here and ver 6. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again ch 16. 1 and 17. not as that signifies the whole Temple but a part of the Tabernacle viz. the Holy place or Holy of Holies What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere signifies see Note on Act. 19. e. and Rev. 14. c. out of the Scholiast on Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Christian Church from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two latter saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Temple or Church but the former the place where the Communion-table stands which being divided from the rest of the Quire is to that as the Holy of Holies to the Sanctuary And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 82. 2. the vulgar Latine and from thence the English in our Liturgie read Temple where the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence our Bibles read Oracle From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel Exod. 25. 23. And accordingly this opening of this holy place or this Holy of Holies in this tabernacle of the Testimony is a representation of God's revealing his will as from the Oracle concernning heathen Rome and so straight the seven Angels came out from thence habited like the High-priest who alone was permitted to goe into the Holy of Holies in the Temple and as executioners of this decree have the seven plagues or blows or Judgments v. 6. that is come ready to act a complete destruction such as was before meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders in the Vision about the Jews ch 10. Note a. CHAP. XVI 1. AND I heard a great voice out of the Temple saying to the seven Angels Go your waies and pour out the vials of the wrath of God upon the earth Paraphrase 1. And the seven Angels the executioners of God's wrath ch 15. 6. being thus come abroad methought I heard a proclamation coming out of the Holy of Holies the place of Gods exhibiting himself address'd unto them and appointing them to go and poured out those vials that is those judgments of God upon the Roman Empire see note on ch 13. k. 2. And the first went and pour out his vial note a upon the earth and there fell a noisome and note a grievous sore upon men which had the mark of the beast and upon them which worshipped his image Paraphrase 2. And the first Angel did so there fell heavy plagues upon them which swept away a multitude of heathens and carnal temporizing Christians both in the city of Rome and in other places see note a 3. And the second Angel poured out his vial upon the sea and it became as the blood of a dead man and every living soul died in the sea Paraphrase 3. And the second Angel did likewise and there fell great slaughters upon the city of Rome by the cruelty of the Emperors and on occasion of sedition c. and very great multitudes died thereby see note a. 4. And the third Angel poured out his vial upon the rivers and fountains of waters and they became blood Paraphrase 4. And the third Angel did likewise and methought his vial fell on the other cities and provinces of the Empire and a great deal of warre follow'd note a. and a multitude were slain there also 5. And I heard the Angel of the waters say Thou art righteous O Lord which art and wast note b and shalt be because thou hast judged thus 6. For they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God almighty true and righteous are thy judgments Paraphrase 5 6 7. And this Angel that pour'd out the vial upon the waters v. 4. God's judgments on those other cities and provinces did it as a just judgment on them for the blood of Christians that had been shed by them and as an act of pity and relief to the persecuted whose persecutions ended by this means and so 't was acknowledged by the souls of those that had been slain by them see note on ch 6. e. 8. And the fourth Angel poured out his vial upon the sun and power was given unto him to scorch men note c with fire Paraphrase 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire such as was in Maximinus's time 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory Paraphrase 9. And though this famine tormented them exceedingly yet were they so farre from repenting or amending their waies from receiving the faith of Christ that they railed at the Christian religion as the author of all their miseries and so were more alien'd from it see note c. 10. And the fifth Angel poured out his vial upon the note d seat of the beast and his kingdome was full of darknesse and they g●awed their tongues for pain Paraphrase 10. And the fifth Angel's vial was poured out not upon the persons of men but upon the government it self which was sore afflicted and distress'd see Jer. 13. 16. where for Darknesse the Targum reads Tribulation or Affliction by the invasion of the Barbarians and the Emperors were much troubled at it but could not help it 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds Paraphrase 11. And as before ver 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity and so made them set themselves more violently against the Christians so farre were they from reforming or mending by this means 12. And the sixth Angel poured out his vial upon the great river note e Euphrates and the water thereof was dried up that the way of the note f Kings of the East might be prepared Paraphrase 12. And the execution of the sixth Angel was the destroying of Maxentius's forces in Italy and so weakening of Rome the mystical Babylon noted here by Euphrates the river that belongs to Babylon and making it capable of being taken and possess'd by Constantine and his sons which were Christians 13. And I saw three note g unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet Paraphrase 13. And methought I saw three diabolical spirits like the frogs of Aegypt one coming from the devil another from the heathen worship and