3. Gentiles 3. Christians by Tho Hâ—ywood 4. A Discourse of the state Ecclesiasticall 4. An Expedient for composing differences in religion 4. The Quakers wild questions objected against the ministers of the Gospel and many Saâ—ed Acts and Offices of Religion by R. Sherlock B. D. and Minister of the Gospel 4. Notes upon some passages of Scripture by Francis Gregory of Oxon 4. A pathetical perswasion to pray for the peace of Jerusalem by Dr. Griffith 4. Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Treatise of self-denial 4. The Image unbroken or a vindication of his Majesties book entitled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a replie to Milton Certain Sermons and Letters of defence by Dr. Mayne 4. The Shepheards Oracle by Fr. Quarles New Distemper by Fr. Quarles Loyal Convert by Fr. Quarles Solomons recantation by Fr. Quarles Virgin Widdow by Fr. Quarles The Refuter Refuted or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire by a third person newly extant 4. The Dippers dipt or the Anabaptists Duck'd and Plung'd over Head and Eares the seventh Edition by Daniel Featley D. D. Books in large 80. Nomenclatura brevis by Mr. Gregory of Westminster 8. Etymologicum Parvum in usum Scholae Westmonasteriensis 8. Examen Historicum or an Examination of the mistakes falsities and defects in some modern Histories by Dr. Peter Heylin Reliquiae Sacra Caroliâ—ae or the Works of that Great Monarch Glorious Martyr King Charles the first 8. with a short view of his life and death An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by T. Stephens Schoolmaster in St. Edmundsbury 8. Balzackâ— Letters the fourth part 8. Enchiridion of Fortifications or a handfull of knowledge in Martial affaires Demonstrating both by Rule and Figure as well Mathematically by exact Calculations as Practically to fortify any body either Regular or Irregular how to run Approaches to pierce through a Courterscarp to make a Gallery over a Mote to spring a Myne c. with many other notable matters belonging to War useful and necessary for all Officers to enrich their knowledge and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ— the History of Animals as they are usefull in Physick and Chirurgery by Dr. Schroder 8. new A treatise of divine providence by the Bishop of Durâ—sme 8. A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience 8. Small 80. Anglicisms Latiniz'd by Mr. Willis Schoolmaster in usum Scholae Bristoliensis 8. Mercurius Rusticus or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell several sectaries 8. Judicium Universitatis Oxoniensis c. 8. Severall pieces of Mr. Richard Gove Minister of the Gospel viz. 1. The Communicants Guide or Instructions to young and old how they may receive the Lords Supper worthily 2. Pious thoughts vented in pithy Ejaculations 8. new 3. The Saints Hony-comb 8. An Excellent new piece lately published entitled the Art of Oratory for young students 8. new Vulgar errors in practice censured 8. new The Catechisme of the Church of England Paraphras'd by R. Sherlock B. D. Books in 12. The Grand conspiracy of the members against the mind of the Jewes against their King in 4 Sermons by Jo. Allington 12. Contemplation of heaven or a descant upon the Praier in the Garden by Tho. White Gent. Mr. Lyfords Legacy or a help to young people for the worthy receiving of the Lords Supper 12. An Examination of Tilenus before the Triers in Utopia The Calvinists Cabinet unlock't in an Apology against Mr. Baxter in vindication of the former Examination by the same Tilenus Junior 12. new Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne D. D. 12. A Compendious discourse upon the Case as it stands betwixt the Church of England and the Church of Rome on the one hand and again betwixt the same Church of England and those congregations that have divided from it on the other hand by H. Ferne D. D. Doctor Cozens Devotions 12. Hobbs Philosophical Elements 12. Sir George Stroudos discourse of Holy Love 12. Rosses Observations on Hobbs Leviathan 12. Quarles Roaâ—erges and Barnabas or wine and oyl for afflicted souls 12. The Mystery of Jesuitisme the second part 12. Banquet Jests new and old by the Old Archâ—e 12. The Saints Legacy or a Collection of the promises 12. The Holy life and death of the Lady Lettice Vicountess Falkland 12. Motives for Prayer upon the 7. days of the week by Sr. R. Baker Knight Christs Commination against Scandalizers by Jo. Tombs Devotion digested by Peter Samwayes Amesii Antisynodalia 12. Imago Regis Caroli 12. c. Reliquiae Sacrae Carolinae or the works of King Charles in a small volume 24. The Mystery of Jesuitisme displaying the pernicious maxims of the late Casuists 12. White salt or a sober correction of a mad world in some well wishes to goodnesse by Jo. Sherman B. D. 12. A CATALOGUE of Books printed for and to be sold by Richard Davis at his shop near Oriall College in Oxford A View of the Threats and Punishments recorded in Scripture Alphabetically composed with some brief observations upon several texts by Zach. Bogan of C. C. C. in Oxon 8. The Mirth of a Christian Life and the sorrows of a wicked Life 8. Fides Apostolica or A discourse asserting the received Authours and Authority of the Apostles Creed together with the grounds and ends of the composing thereof by the Apostles the sufficiency thereof for the Rule of faith c. With a double Appendix 1. Touching the Athanasian 2. The Nicene Creed by George Ashwell B. D. 8. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graece redditi carmine 8. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8. A Guide to the Holy City or Directions and Helps to an Holy life by John Reading B. D. 4. Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12. Contemplationes Metaphysicae Authore Georgio Ritscheli Bohemo 8. Aditus ad Logicam Authore Samucle Smith 8. Elementa Log. Authore Edw. Brerewood 12. Johan Buridani Quaestiones in octo Libros Politicorum Aristotelis 4. Robert Baronii Philosophia Theologiae ancillans Edit nova 12. Rob. Baronii Metaphysica Edit nova 12. The hurt of sedition by Sr. John Check 4. The Christian Race a Sermon on Heb. 12. 1. by Tho. Barton 4. A Sermon on 2 d of Tim. c. 3. v. 1 2 3 4 5. by Will. Chillingworth 4. A funeral Ser. on Phil. 1. 23. by Joh. Millet 4. A funeral Sermon on 1 Cor. 7. 29 30 31. by Tho. Hauskins 8. A Nomenclator of such Tracts and Sermons as
shall be called as Thou fool this night shall they require thy soul i. e. thy soul shall be required and as of making friends of Mammon 't is added that when ye fail they may receive you i. e. that you may be received into everlasting habitations And accordingly v. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call spoken to Joseph some copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call i. e. he shall be called But the antient copy which Beza sent to the University of Cambridge reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt call in both places so in Isaiah from whence this place is taken it is certainly thou shalt call whereupon though our Bibles read a virgin shall conceive and shall call yet in the margent 't was thought necessary to set it thou O virgin shalt call And so in the Epistle appointed by the Church for the Annuntiation of Mary 't is rendred And thou his mother shalt call And in the Gospel for the Sunday after Christmas the 25 v. of this chap. which stands ambiguously in the Greek is there determined to the mother till she had brought forth her first begotten son and called his name Jesus CHAP. II. 1 NOW when Jesus was born in Bethleem of Judea in the daies of Herod the king behold there came note a wise men from the east to Jerusalem Paraphrase 1. The birth of Christ and the circumstances belonging to that being set down in the former Chapter here now succeed in this some passages pertaining to his childhood and the first passage is That after some time not immediately after his birth but whilest Mary and her son remained yet at Bethleem certainly after the time of Maries purification at Jerusalem mentioned by S. Luke and return to Bethleem again the Chaldeans or Arabian Astronomers came to Jerusalem 2. Saying where is he that is born note b king of the Jews for we have seen his note c starre note d in the east and are come to worship him Paraphrase 2 When we were in our countrey we saw a strange extraordinary starre rise in the heavens which we never saw before and discerning that it signified the birth of the Messias of the Jews and of all other true sons of Abraham foretold by Jewish prophets that he should be born and that all kings should worship him Psal 72. 11. we are come to bring presents to him and worship him and therefore we desire to be informed where is the place of his Birth and where is he 3. When Herod the king had heard these things he was troubled and all Jerusalem with him 4 And when he had gathered all the chief priests and scribes of the people together he demanded of them where Christ should be born Paraphrase 4. And calling the Rulers of the Sanhedrin to him see note on Mar. 5. 22. a he proposed this question to them What place do your books assign for the birth of your expected Messias see note on Act. 15. c 5. And they said unto him in Bethleem of Judea for thus it is written by the prophet Paraphrase 5. Prophet Micah c. 5. 2. 6. And thou Bethleem in the note e land of Judah art note f not the least among the note g princes of Judah for out of thee shall come a governour that shall rule my people Israel Paraphrase 6. And thou Bethleem which art part of the portion of land assigned to the tribe of Judah in the division known by the name of Betheem Ephrata for its affinity to Ephrath Gen. 35. 16. though thou wert in precinct and wordly account one of the least cities of Judah yet art thou not now by any means the vilest but the most honourable for from thee shall proceed or in thee shall be born a Ruler who shall govern my people Israel 7. Then Herod when he had privily called the wise-men note h enquired of them diligently what time the starre appeared 8. And he sent them to Bethleem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the king they departed and loe the starre which they saw in the east went before them till it came and stood over where the young child was Paraphrase 9. Moved before them in the heavens as a guide to lead them to the place where the child was and when it came to the point of the heavens which was just over the house it stood still 10. When they saw the starre they rejoiced with exceeding great joy Paraphrase 10. And discerning that the star which they had not seen so long appeared again to them in an horizon so far distant from that where they first saw it and that it conducted them and at last stood still and pointed out the house to them they rejoiced very exceedingly 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts note i gold and frankincense and myrrhe Paraphrase 11. Gold as an acknowledgement of a King which also fell out opportunely to fit the parents for the charge of their journey into Egypt v. 13. 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way Paraphrase 12. They went home a neerer and more private way not that way which they came through Jerusalem which was about and so were out of Herods reach before he miss'd them 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his mother and flee into Egypt and be thou there untill I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt Paraphrase 14. And upon the Angels warning after the departure of the Magi or Astronomers immediatly he took the child and his mother in the night time and went a private way into Egypt 15. And was there untill the death of Herod that it might be fulfilled that was spoken of the Lord by the prophet saying Out of Egypt have I called my son Paraphrase 15. And so that speech of Hos 11. 1. which had one accomplishment in the people of Israels being carried into and fetcht out of Egypt was now again fulfilled in this true promised seed of Abraham i. in Christ of whom Israel called Gods first-born was a type and in him now that he was a child as it was said in Hoses 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethleem and all the coasts thereof from two yeers old and
under according to the time which he had diligently enquired of the wise men Paraphrase 16. According to the time of Christs birth or according to the age which he had by conference with the Magi calculated Christ to be of viz. not two years old 17. Then was fulfilled that which was spoken by Jeremy the prophet saying Paraphrase 17. Then had that prophecy of Jeremy c. 31. 15. which was delivered first to express the captivity of Babylon and slaughter of Jerusalem another more eminent completion 18. In Ramah was there a voice heard lamentation and weeping and great mourning note k Rachel weeping for her children and would not be comforted because they are not 19. But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Judah in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Paraphrase 22. Went into Galilee where another of Herods sons Herodes Antipas that contended with Archelaus for the whole kingdome had seated himself having gotten that from him He probably would not be inquisitive or jealous against any that should be likely to dethrone Archelaus and so there was not from him any apprehension of danger Besides he was not such a tyrant as Archelaus had discovered himself to be 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shall be called a note l Nazarene Paraphrase 23. And so by residing and dwelling in Nazareth he was made capable of that title which is used of the Messias in the prophets that he should be Natser the branch of the rxoot of Jesse or as the word may bear a Saviour so often promised to that people Annotation on St. MATTHEW Chap. II. V. 1. Wise men The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only those which in our ordinary dialect we call Magicians i. e. Sorcerers but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius generally learned men Students Professours of liberall sciences especially of Astronomy without any ill character upon them These were then famous among the Persians and were both their Kings and their Preists and so among other nations also but especially the Eastern and were at that time honoured and known for the study of good learning and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from the east is perhaps to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise or learned men of or from the East as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews of or from Thessalonica Act. 17. 13. not to the word came as if they came from the East of Jerusalem thither These are by an Antient Commentator on Plato mentioned under the name of Chaldeans those so much famed for skill in Astronomy Now the Time of their coming to Bethleem when it was is not distinctly known but may be concluded not to be the twelfth day from his birth not onely by the distance of Bethleem from their homes but especially by one circumstance which is recorded 'T is here said that immediately after these wise mens departure the Angel appeared to Joseph v. 13. and dispatched them into Egypt which could not be before the time of Maries purification for then saith S. Luke they went up to Jerusalem Luk. 2. 22. which cannot be supposed to be after their going into Egypt nor betwixt the departure of the Magi and their going thither for that had been to throw themselves into Herods hands at Jerusalem which they were commanded to avoid by going into Egypt From Jerusalem it seems they returned to Bethleem and there dwelt in an hired house till after the coming and departing of the Magi and therefore the tradition which makes the Epiphany the twelf day from the day of the Nativity may mean it of that time twelve-moneth according to which it is that upon exact enquiring the time of the starres appearing Herod v. 16. appoints the killing of all children from two yeers old and under which probably he would not have done if they had told him that the starre appeared but few daies since Or else secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying appearance may denote the time of the first appearing of the starre to them in their countries v. 2. differing from that other appearance v. 9. and that might well come to be exactly known by the Church from the intelligence that was given by the Magi v. 7. and that might be the very twelfe day after Christs nativity But then thirdly the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word to signifie Christs appearance in the world the Nativity which is mong the Ancients commonly so styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing simply or the appearing of God and the feast of the Nativity being celebrated twelve daies of which the first and the last according to the custome of the Jews in their feasts were high or chief dayes of solemnity each of these might fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanie in that sense and not only referring to the star though not excluding but containing it also as a special circumstance belonging to the nativity V. 2. King of the Jews Whether the Angel of God had appeared to those Magi told them that such a person was born who was or should be king of the Jews and that in an extraordinary manner the Messias whom that Nation did according to Prophecies fully expect about this time is utterly uncertain being neither here nor any where else distinctly affirmed Yet some way of revelation may probably be conjectured or supposed by their calling him the King of the Jews which they could not read in the star unless either the prophecie of Balaam or some other of Daniel c. had directed them thus to apprehend or unless the Angel had appeared to them as he did to the Shepheards Lu. 2. 11. saying There is born to you this day a Saviour which is the anointed Lord i. e. Prince or King here in the city of David i. e. in another phrase the same with this here the King of the Jews with an emphasis on the The expected King or Messias These Magi then having some way apprehended and beleeved thus much already that this so honourable person the desire of all nations the expectation of the very Gentiles was born came to Jerusalem and enquired for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is this King which is born Ib. His star His star signifies an extraordinary star appearing in the heaven observed
Sir and went not 31. Whether of them twain did the will of his father They say unto him The first Jesus saith unto them Verily I say unto you that the Publicans and harlots go into the kingdome of God before you Paraphrase 31. receive the Gospel when ye reject it 22. For John came unto you in the way of righteousnesse and ye beleived him not but the Publicans and the harlots beleived him And ye when ye had seen it repented not afterward that ye might beleive it Paraphrase 32. shewing you a way preaching repentance as the only way to rescue you and your whole nation from destruction and ye despised his menaces Nay when even the Publicans and viciousest people were wrought on by him yet did not this work upon you neither 33. Hear another parable There was a certain housholder which planted a vineyard and hedged it round about and digged a wine-presse in it and built a tower and let it out to husbandmen and went into a farre countrey Paraphrase 33. a hollow trough wherein they tread grapes and built a fair lodge for the vine-dresser to dwell in and having furnish'd it so compleatly that no man could require any more to be done to make it tenantable he let it out to those that deal in that commodity who for the fruit of it were to pay him a set price upon agreement Cant. 8. 11. and having so done himself took a journey a great way off 34. And when the time of the fruit drew near he sent his servants to the husbandmen that they might receive the fruits of it Paraphrase 34. And when the harvest time came when they were to receive the fruit and pay the rent 35. And the husbandmen took his servants and beat one and killed another and stoned another Paraphrase 35. at another they threw stones though they killed him not 36. Again he sent other servants more then the first and they did unto them likewise Paraphrase 36. a greater number of servants then those which he had sent at the first 37. But last of all he sent unto them his sonne saying They will reverence my sonne 38. But when the husbandmen saw the son they said among themselves This is the heir come let us kill him and let us seise on his inheritance Paraphrase 38. and then we may take possession of his inheritance as our owne 39. And they caught him and cast him out of the vineyard and slew him 40. When the Lord therefore of the vineyard cometh what will he doe unto those husbandmen 41. They say unto him He will miserably destroy those wicked men and will let out his vineyard to other husbandmen which shall render him the fruits in their seasons Paraphrase 41. And the Pharisees express'd a great indignation against these false and bloody servants affirming them worthy of utter destruction that the Lord might provide him better Officers which should pay him his rent duly though when Jesus upon this answer of theirs approved the reasonablenesse of it and affirmed it should thus befall them indeed Lu. 20. 16. by which they began to discern that he spake the parable against them they with indignation deprecate the sentence Lu. 20. 19. 42. Jesus saith unto them Did you never read in the scriptures The stone which the builders rejected the same is become the head of the corner note f this is the Lords doing and it is marvellous in our eyes Paraphrase 42. Did you never observe a notable passage in the Psalmist Psal 118. 22. referring proverbially to some famous building the Temple or the like wherein one stone which the builders had laid aside as good for nothing proved at length to be very fit for the prime place in the building the utmost corner stone and by that Psalmist applied to David whom the princes with Saul and the chief of Israel refused and persecuted but after he became king and which yet farther prophetically belongs to Christ who being refused and rejected a long time by the chief priests and elders and the Sanhedrim of the Jews and by them put to death was to rise again and become a glorious head of his Church 43. Therefore I say unto you the kingdome of God shall be taken from you and given to a nation bringing forth the fruits thereof Paraphrase 43. The Gospel and the priviledge of being the only Church and people of God shall be taken from you and given to such as shall practise those things which the Gospel requires 44. And whosoever shall fall on this stone shall be broken but on whomsoever it shall fall it shall note g grinde him to powder Paraphrase 44. He that on occasion of Christ shall by any thing that befalls him be discouraged or fall into unbeleif this shall be a great wounding of his soul a great sin thus to fall off in time of tribulation but he that not out of weaknesse but of contumacy shall resist and provoke his wrath and judgements and so bring this stone this vengeance of Christ down upon him it shall come down most heavily and dash him into a thousand pieces 45. And when the chief priests and Pharisees had heard his parables they perceived that he spake of them 46. But when they sought to lay hands on him they feared the multitude because they took him for a prophet Paraphrase 46. they durst not knowing that the people generally took him for a Prophet that is one that had liberty of speech and was not to be restrained or apprehended nor disparaged by them v. 26. Annotations on Chap. XXI V. 9. Hosanna The word Hosanna is contracted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save I beseech thee A form of acclamation which the Jewes were wont to use in their Feast of Tabernacles in which also they used to carry boughs in their hands See Nehem. 8. 15. 1 Mac. 13. 5. 2 Mac. 10. 7. and also to sing Psalms as it is in the Maccabees that is to crie Hosanna Both these of Boughs and Hymnes were usual among the Grecians in any time of sacred festivity See Hesychius on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bough of Laurel as here of Palme which they held in their hands when they praised their Gods From these two put together it is that as Elias Levita tells us in his Thisbi those boughs there used were called Hosannaes and to bind up Hosannaes is properly to bind up bundles of willowboughs which saith he where they were to be had were most used by them though those that are prescribed in Nehemiah are Olive and Pine and Myrtle This ceremony thus largely used to Christ with all the solemnities of strewing garments and boughs in the way as at the inauguration of a King as in Davids Coronation Psalm 118. 25. and Psal 20. 9. and as at the Feast of Tabernacles by which was noted or prefigured Gods pitching his tabernacle in our flesh his
feast which I suppose concludes this Sacrament to be according to the nature of Sacraments an holy rite a solemne act or instrument instituted by God to communicate to or conferre on us the body of Christ that is the efficacy and benefits of Christs death Hence it is that this whole action is by Damascen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participation which is all one with communication only as one referreth to the giver so the other to the receiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thereby we partake of the divinity of Jesus the divine graces that flow from him and S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ is received that is as verily as God there treates us at and feeds us from his table so verily doth he communicate to and bestow on the worthy receiver the body of the crucified Saviour And if it shall be said that this is no strange thing for that God doth so on every act of sincere Repentance of Faith of Faith of Prayer or other part of his divine worship worthily performed and not only in this Sacrament I answer that the lesse strange it is the more ought it to be beleived on the affirmation of the Apostle and the more certain it is that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance hath them now annunciated by God and so solemnly and sacramentally conferred and sealed to him on this prepared and worthy approach to Gods table and this act of worship duely performed which Christ at his parting from the world thought fit so solemnly to institute to be for ever observed in the Church But if it be conceived that in this Sacrament these benefits are alwaies first conferred or so as they were not really conferred before this is a mistake for he that had been baptized is acknowledg'd if he have not interposed the obstacle to have received them before and he that hath frequently been a worthy receiver of this sacrament of the Lords supper and not fallen off by any willfull sinne cannot every time first or newly receive them nay he that is a true penitent and hath performed frequent acts of other parts of Gods worship as also of mortification of lusts and passions and of all manner of Good works though not of this hath no doubt that acceptance of those other acts and these benefits of Justification c. bestowed on him by God and not all Gods favour and these benefits suspended till the first receiving of this Sacrament Only in case of precedent lapses which have for some time cast a man out of Gods favour when upon sincere repentance and reformation he is restored to Gods favour again then God in this Sacrament doth seale anew that is solemnly exhibit these benefits to him And otherwise when no such lapses have intervened and so there is no need of this new sealing or exhibiting God doth yet confirme and farther ratifie what hath been before sufficiently done By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament viz. the same that of every foederall rite two literally and two spiritually in each one on Gods part the other on ours On Gods part literally his entertaining and feeding us at his table 1. Cor. 10. 21. but that as in sacrifices of old first furnished by the piety of the guests and on our part literally our partaking of that table that Christian feast 1 Cor. 10. 17. Then spiritually or veiled under this literall visible outside of a feast 1. Gods solemn reaching out to us as by a deed or instrument what was by promise due to every penitent sinner every worthy receiver the broken body of Christ that is the benefits of his Death which is the summe of that fervent forme of prayer used by the Priest and every receiver singly at the minute of receiving the elements in that Sacrament and that prayer part of the solemnity of the forme of the court by which it is bestowed Secondly On our part annunciating 1. Cor. 11. 26. that sacrifice of Christs death which was then immediately to come but is now long since performed upon the Crosse Thus the bitter herbs are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memoriall or commemoration of the bitter Aegyptian servitude Exod. 12. 14. the red wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memoriall that Pharaoh wash'd himself in the blood of the children of Israel So that precept Exod. 13. 8. is given by Moses that in the Passover they should annunciate or tell of their deliverance and thence they call the Paschal lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciation See Elias Levita in Thisbi And this annunciation or shewing forth is not only in respect of our selves in beleeving and toward men in prosessing our faith in the crucified Saviour and that with a kind of glorying or rejoycing but also toward God pleading before him that sacrifice of his owne sonne and through that humbly and with affiance requiring the benefits thereof grace and pardon to be bestowed on us and at the time making use of that which is one speciall benefit of his passion that free accesse to the Father through him interceding for all men over all the world especially for Kings c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy Metropolitan of all Asia was received into the most ancient Liturgies and made a solemn part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intercessions and Eucharisticall devotions of the Church Both these parts of the Sacrament are intimated by those two phrases mention'd in the two first observations For the presentation of the Lamb on the table and so of the Christian sacrifice the crucified Saviour in the Christian feast to be eaten of by us notes Gods annunciating and attesting to us the benefits of Christs death and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves and others And both these are contained in those different phrases of S. Paul both used in this matter in severall places the former that the broken bread is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of his body and so the latter 1 Cor. 11. 26. As oft as you eat this bread and drink this cup ye annunciate the death of the Lord what God there bestowes on you you annunciate to him to your selves and to others From both which arises the aggravation of guilt of the unworthy receiver that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of the body and blood of Christ v. 27. that is that Christ that died for him and is there communicated to him sacramentally that is visibly exhibited in that Sacrament and by him supposed to be annunciated to God c. is by his being unqualified uprepared for the receiving the benefits of his death utterly lost frustrated in
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
〈◊〉 to receive So by Analogie might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hope from But the truth is there is not in the Bible any such notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forlorne persons in a desperate condition So also Ecclus 22. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare not and ch 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without hope and 2 Mac. 9. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubt not to give neither murmure when thou givest give to every one that asketh thee where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before giving and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after doubting and murmuring make up the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being poured out 't will follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must by Analogie with other words signifie abundantly poured out So we may measure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many more in the New Testament and generally the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
riches V. 19. A certain rich man That this is not a story but a parable may appear by Gemara Baby ad Cod Berachoth where thus much of it is set down that a King made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great feast and invited all the strangers and there came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poor man and stood at his gates and said unto them Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or portion almost the Latine pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they considered him not and he said My Lord the King of all the great feast thou hast made is it hard in thine eys to give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bit or fragment among them And the title of this passage there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A parable of a King of flesh and blood V. 25. Receivedst thy good things The phrase of receiving thy good things seems to be agreeable to the Hebrew style which useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving his world for an uninterrupted course of secular felicity when all things succeed according to a mans will in this world according to an ancient saying of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever shall pass through forty dayes without chastisments hath received his world a full abundant reward for all the good he hath done here CHAP. XVII 1. THEN said he unto his disciples It is impossible but that offences will come but woe unto him through whom they come Paraphrase 1. It is not to be imagined that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schismes and other the like means of hindring or discouraging men in their Christian course to come into the world Mat. 18. 7. to draw men from the Christian doctrine of truth and charity 2. It were better for him that a milstone were hanged about his neck and he cast into the sea then that he should offend one of these little ones Paraphrase 2. discourage or drive off one Christian to unchristian life 3. Take heed to your selves If thy brother trespasse against thee rebuke him and if he repent forgive him 4. And if he trespasse against thee seven times in a day and seven times in a day turne again to thee saying I repent thou shalt forgive him Paraphrase 3 4. Be ye carefull that ye be not guilty of any degree of this But on the other side after the example of Christ mentioned in this matter Mat. 18. 11 12. doe the utmost in your power to reduce any Christian that offendeth though it be by injuring thee In which case thou art to be so far from being angry with him or designing revenge that thou must beside pardoning him upon his reformation how often so ever he offend thee use all probable means to bring him to repentance 5. And the Apostles said unto the Lord Increase our faith Paraphrase 5. Upon another occasion most probably that Mat. 17. 20. where in the discourse between his disciples and him he taxeth their unbelief he was intreated by some of the disciples who were not able to cast out a devil or cure the young man of the Epilepsy Mat. 17 16. that he would give them more of this gift of miracles that they might be able to doe all to which they were by his designation sent but were not able to doe them for want of some higher degree of this miraculous faith then as yet they had attained to 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by the root and be thou planted in the sea and it should obey you Paraphrase 6. And he said unto them If you had but the least degree of true faith you should by my power be enabled to work any the greatest miracle remove mountains Mat. 17. 20. make trees grow in the sea c. But what I mean by this true faith I will expresse to you by a parable or similitude 7. But which of you having a servant plowing or feeding cattel will say unto him by and by when he is come from the field Goe and sit down to meat 8. And will not rather say unto him Make ready wherewith I may sup and gird thy self and serve me till I have eaten and drunken and afterward thou shalt eat and drink 9. Doth he thank that servant because he did the things that were commanded him I trow not 10. So likewise ye when ye have done all those things which are commanded you say We are note a unprofitable servants we have done that which was our duty to doe Paraphrase 7 8 9 10. As it is with an hired servant 't is not sufficient for him to doe that one businesse for which he was hired but other common offices there are which belong indifferently to all servants as waiting at table c. and when he hath done his other works in the field for which he was hired as ploughing c. he must first set cheerfully to the other offices before he think he have done his duty or expect to receive his ordinary food his daily wages so must ye whose task it is to cure diseases cast out devils doe all those things with all fidelity which are means to that end or never think you have performed your duty When confidence of my power and using the mention of my name will not cast out devils then solemn prayer is your duty to be superadded to that and when that and prayer alone will not doe you must adde fasting also Mat. 17. 21. and not think that 't is free for you to doe or not to doe this and that if you doe it 't is eminent virtue in you but you must looke upon it as necessary duty which when you have done you have done no more then was commanded you and was strictly required of you to doe This is the best answer which is likely to be given to your request of having your faith encreased Doe not you neglect the means and you shall be able to doe what miracles you will But as long as you think your partiall obedience will serve the turne and will not take the pains to fast and pray to cast out a devil and the like this is an infidelity in you Mat. 17. 17 20. which will disable you from doing those miracles which otherwise you would easily be able to doe 11. And it came to passe as he went to Jerusalem that he passed through the midst of Samaria and Galilee Paraphrase 11. who being unclean by their leprosie and so to be separated from society durst not come near unto him 12. And as he entred into a certain village there met him ten men that were lepers which stood a farre off 13. And they lifted up their voices and said Jesus Master have mercy on us Paraphrase 13. And being farre from him they cried aloud to him 14. And when he saw
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
crime and seeing he appealed to the Emperour of Rome to be sentenced at his tribunal 26. Of whom I have no certain thing to write unto my Lord wherefore I have brought him forth before you and especially before thee O king Agrippa that after examination had I might have somewhat to write Paraphrase 26. the Emperour 27. For it seemeth to me unreasonable to send a prisoner and not withall to signifie the crimes laid against him Annotations on Chap. XXV V. 16. Have the accusers face to face Of this law and custome of the Jewes Philo Judaeus is expresse speaking of the Roman Praefects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They yielded themselves to be common judges and heard equally the accusers and the defendants and condemned no man unheard prejudged none but judged without favour or enmity according to the nature of the cause V. 23. Pompe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors Laertius speaking of Dio saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous and accordingly went from city to city and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using arts to have a great train he perswaded Mariners to put on Scholars attire and follow him So Athenaeus Deipnos l. 5. speaking of Athenion returning in great pomp to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Romane ever out-braving Attica with so great a train So in Planudes vit Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking servants he went to Aegypt using this great train and glory to the astonishment of those that were there So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose dost thou carry about many servants parasites flatterers and all thy other train 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable So Hom. 4. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobles Captains innumerable forces plenty of Gold he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other train and splendor belonging to him In this notion of the word a very learned Critick Mr. Bois is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 4. 30. and so I suppose it may be rendred one that thinks himself a brave fellow among his servants being attended with a great train of them one that pleaseth himself with the magnificence of his train as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied by Eustathius to Tantalus is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fed with vain hopes and this sense agrees well with the Context there in the sonne of Sirach Be not as a Lion in thy house the pride of the Lion and his stately gate being as observable as his terribleness to which our English translation referres and it being unagreeable to the pride of that creature to be cruell toward inferiors such as servants are according to the proverb satis est prostrasse Leoni submission mollifies his wrath CHAP. XXVI 1. THen Agrippa said unto Paul Thou art permitted to speak for thy self Then Paul stretched forth the hand and answered for himself Paraphrase 1. beckning to the by-standers to hold their peace and give audience made this Apologie for himself 2. I think my self happy king Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jewes 3. Especially because I know thee to be expert in all customes and questions which are among the Jewes wherefore I beseech thee to hear me patiently 4. My manner of life from my youth which was at the first among mine own nation at Jerusalem know all the Jewes 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our religion I lived a Pharisee Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion viz. a I harisee 6. And now I stand and am judged for the hope of the promise made of God unto our fathers Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead which as it is a doctrine acknowledged by the Pharisees so is it the fundamental promise made of old 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake king Agrippa I am accused of the Jewes Paraphrase 7. And generally depended on by the Jewes and in intuition thereof it is that they spend their time in piety and obedience to God And yet for the believing and expecting this I am accused by these Jewes 8. Why should it be thought a thing incredible with you that God should raise the dead Paraphrase 8. This being by me asserted to be founded in the resurrection of Christ that is the thing that is most disbelieved God's having raised Christ from the dead And why should that be judged so incredible 9. I verily thought with my self that I ought to doe many things contrary to the name of Jesus of Nazareth Paraphrase 9. I confesse I was once of opinion that I was obliged to persecute this profession and doctrine of Christ 10. Which thing I also did in Jerusalem and many of the saints did I shut up in prison having received authority from the chief priests and when they were put to death I gave my voice against them Paraphrase 10. was a principal actor c. 7. 56. and approver of the sentence c. 8. 1. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Paraphrase 11. And in other cities beside Jerusalem I brought them into their courts and used all rigid means to make them deny Christ and was so fierce against them that I forced them to flie to heathen cities and then pursued them thither 12. Whereupon as I went to Damascus with authority and commission from the chief priests Paraphrase 12. Sanhedrim ch 9. 2. 13. At midday O King I saw in the way a light from heaven above the brightnesse of the sun shining round about me and them which journeyed with me 14. And when we were all fallen to the earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 16. But arise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witnesse both of these things which thou hast seen and of those things in the which I will appear unto thee Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel which thou hast persecuted and to proclaim unto others what thou hast now and shalt hereafter see 17. Delivering thee from the people and from the Gentiles unto whom now I
this perswasion v. 15. Then for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in ordinary construction all one which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that I hope or am perswaded or of this I am sure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used that I hope or am perswaded And this is very agreeable to the matter in hand where to comfort them in their sadnesse for his afflictions he minds them that in order to their good he foresees it very probable that he may be permitted to live and though he knows not by any certain revelation whether he shall or no yet this he knows that he hopes and considering Gods dipensations of providence is verily perswaded which also includes his desire of it CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies 2. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Paraphrase 1 2. I therefore conjure you by all those benefies which are afforded us in Christ by the great joy and pleasure there is in loving one another by that liberal effusion of graces from the Spirit of God see note on Act. 2. d. and by your affection and compassion toward men in calamity and particularly toward me at this time a prisoner for Christ that to all the other matter of rejoicing that I have concerning you you will adde this also and so make my joy complete that you live in unity loving one another mutually having as it were the same soul and so affections and designes all studying and taking care for this same thing 3. Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Paraphrase 3. That ye doe nothing out of opposition and contention one against another nothing ambitiously or ostentatiously but on the contrary doe all things with that quietnesse and humblenesse as if ye had every one a better opinion of the others wisdome and piety than his own 4. Look not every man on his own things but every man also on the things of others Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves but let them withall and much rather consider the gifts and abilities of other men more eminent then they And this will be an expedient toward the performing of that which is required v. 3. 5. Let this mind be in you which was also in Christ Jesus Paraphrase 5. According to the example of Christ 6. Who being in the note a form of God thought it no robbery to be equal with God Paraphrase 6. Who being truly God thought it no incroachment to be in equality with his father 7. But note b made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Paraphrase 7. And yet being thus the eternal word of God he set himself at nought lessened humbled himself from the condition of being Lord of all to that of a subject ordinary man 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the crosse Paraphrase 8. And being by his incarnation thus low in the nature all and the outward deportment and guise of a man he yet humbled himself lower to death even the vilest and most cruel death that in use among the Romans for their slaves crucifixion 9. Wherefore God also hath highly exalted him and given him a name which is above every name Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation God hath advanced his humane nature to the highest degree of glory and made this God-man the supreme prince of his Church given him all power in heaven and earth and to signify that hath appropriated to him the title of Jesus the Saviour by way of excellence that though other men may have been thus styled from other salvations or deliverances for which they have been imployed by God as Joshua long before and after Joshua the Judges were called Saviours for rescuing the people of Israel from dangers and delivering them from enemies yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him the name which signifies this should belong to him and to him onely 10. That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth Paraphrase 10. A title or name which includes in it such a singular dignity above all other titles as concerning mans eternal and not only some temporal deliverance and salvation that it together with the signification of it is worthy of the most eminent and superlative respect the lowyest reverence that can be paid by all rational creatures Angels men and devils Luk. 4. 36. 11. And that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Paraphrase 11. And his doctrine and faith and soveraignty be received and embraced by all nations of the world to the honour of God the Father who hath thus sent him and thus ordered his humility and exaltation 12. Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in my absence work out your own salvation with note c fear and trembling Paraphrase 12. And therefore my dear brethren as ye have hitherto done all that I have commanded you so I still beseech you that now in time of my absence ye will be much more diligent then when I was present with you ye were to perfect the good work which ye have begun viz. a pious Christian course see note on Rom. 10. a. making your performances agreeable to your resolutions and never giving over till ye are landed safe at eternal blisse and to that end using all possible diligence and solicitude and care that ye be not wanting to your selves 13. For it is God which note d worketh in you both to will and to doe of his good pleasure Paraphrase 13. Upon this very consideration on which some are secure and negligent because both to that good resolution and to every good performance you are enabled by God who doth what he doth of his free undeserved mercy to you by his preventing and assisting grace without any merit of yours to deserve it from him and consequently may justly be expected to withdraw all from them that walk negligently before him 14. Doe all things without murmurings and disputings Paraphrase 14. And let your obedience be cheerfull without any querulousnesse or reluctances without questioning or disputing of commands 15. That ye may be blamelesse and harmlesse the sons of God without rebuke in the
THE APOSTLE TO THE note a COLOSSIANS COlossae was a city in Phrygia not farre from Laodicea and Hierapolis in the Lydian or Proconsular Asia To these S. Paul had not personally preached the Gospel nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them and he had converted them to the Faith c. 1. 7. This Epaphras was at the writing of this Epistle from Rome about the year of Christ 59. a fellow-prisoner of S. Paul there Philem. 23. And by him as an eye-witnesse and principal actor in it S. Paul being advertised of the reception of Christianity among them and the agreeablenesse of their actions to their faith sends them this Epistle of consolation to strengthen and confirm them and the tenure and subject and oft-times the expressions of it is much what the same as that to the Ephesians had been and we may thence conclude it to have been written neer upon the same time with that CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the faints and faithfull brethren in Christ which are at Colosse Grace be unto you and peace from God our father and from the Lord Jesus Christ 3. We give thanks to God and the Father of the Lord Jesus Christ praying alwaies for you Paraphrase 3. We constantly render God thanks for you that by his grace ye have embraced the Gospel of his son Jesus Christ and in all our offices of devotion we remember you in our prayers 4. Since we heard of your faith in Christ Jesus and the love which ye have to all the saints Paraphrase 4. To which we are the more incited by hearing the news as of your faith so of your charity also and liberality extended to the Christians every where 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel Paraphrase 5. That being an effect of your Christian hope which being fastened on a rich treasure in heaven the reward of all your good works makes you very liberal of your earthly treasure and that is fully agreeable to the doctrine of the Gospel of Christ Mat 6. 20. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and * knew the grace of God in truth Paraphrase 6. Which Gospel as it hath been preached and brings forth this fruit among you and hath done so from the time of the first preaching of it see note on Heb. 13. d. so all the world over where it is preached and received into honest hearts it brings forth the same fruit and by doing so attracts multitudes to the profession 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithfull minister of Christ Paraphrase 7. This indeed was according to that doctrine preached to you by Epaphras whom we sent to publish the Gospel unto you and he hath faithfully discharged his duty toward you 8. Who also declared unto us your love in the spirit Paraphrase 8. And hath given me an account of your ready receiving the faith and the the effect of that your Christian charity 9. For this cause we also since the day we heard it doe not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdome and spiritual understanding Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity and in ordering and regulating your lives according to the rules thereof 10. That ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel perfectly such as God will accept of upon all occasions bringing forth the fruit of Christian living and by that means daily increasing in divine knowledge which as it is it selfe the practice of all vertue so doth it by daily action grow into a habit every day more perfect and complete 11. Strenghned with all might according to his glorious power unto all patience and long sufferance with joyfulness Paraphrase 11. To which it is consequent that through the grace and divine power of God ye shall be enabled to continue to the end and bear whatever afflictions and persecutions ye meet with in your Christian course not onely patiently but cheerfully 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light Paraphrase 12. And even acknowledging it with thanksgiving as a special mercy and favour of Gods that hath enabled us to bear persecutions and afflictions and so to have our part in that inheritance which is allowed Christians under the Gospel that is to be persecuted here and rewarded eternally 13. Who hath delivered us from the power of darkness and hath translated us into the kingdome of his dear son Paraphrase 13. That God I say who hath rescued you from a state of ignorance and heathenisme and made you heires of everlasting glory to which he will bring you in the same method and manner as he hath brought his own dearest son who was first crucified then glorified 14. In whom we have redemption through his blood even the forgiveness of sinnes Paraphrase 14. Through whom we have pardon of sin purchased his death and so are redeemed out of the power of Satan and made capable of a resurrection unto life 15. Who is the image of the invisible God the note a first-born of every creature Paraphrase 15. In whom God who is invisible is to be seen and his will clearly declared by the Gospel so that he that seeth him seeth the Father Joh. 149. and who being first raised out of the grave and assumed to heaven as the first begotten from the dead v. 18. hath all power given unto him by right of inheritance as dominion is the birthright of the first-born 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be note b thrones or dominions or principalities or powers all things were created by him and for him Paraphrase 16. And this very agreeably he being that eternall Word by whom saith the Psalmist were the heavens made and all the creatures in the world both those which are to be seen being corporeal and those which being spiritual as Angels souls of men cannot be seen all these I say what degree soever they are of they were all by him created and therefore are in reason to serve him as the Lord of all 17. And he is before all things and by him all things consist Paraphrase 17. And he hath an eternal being
you capable of that glorious deliverance which Christ will shortly work for all that adhere to him when the unfaithfull and cowardly are destroyed with the persecutors And indeed this is it for which they persecute you as they have done us that we professe to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies and rescuing the persecuted out of their calamities 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you Paraphrase 6. It being most just with God to punish your persecutors to deal with them as they have dealt with you 7. And to you who are troubled rest with us when the Lord Jesus shall be note b revealed from heaven with his mighty Angels Paraphrase 7. And to give you in proportion to your sufferings a participation of ease and joy with the Apostles of Christ at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power see note on 2 Pet. 3. d. 8. In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Paraphrase 8. In rendring a most severe vengeance to all the obdurate Jewes and wicked carnal heretical Gnostick Christians 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Paraphrase 9. Which shall be finally destroyed by the judgment of God at his powerfull appearance in vengeance against his crucifiers 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day Paraphrase 10. At which time also he will shew miraculous acts of mercy to all pious faithfull Christians to deliver them and so consequently you who have received the Gospel preached by us in the day of his vengeance on his enemies see note on Heb. 10. a. 11. Wherefore also we pray alwaies for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodnesse and the work of faith with power Paraphrase 11. To which purpose we pray for you continually that God will by his grace enable you to walk worthy of that high calling or privilege that of being Christians owned and vindicated by him and powerfully accomplish and complete in you all the good works and fruits of faith and patience which may render you acceptable in his sight 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ Paraphrase 12. That Christ may have the honour of your patience and you be rewarded for it according to the great mercy and goodnesse of God in Christ Jesus Annotations on Chap. I. V. 5. Kingdome of God That the kingdome of God signifies the state of the Gospel or Christian profession appears oft in the Gospels especially in the parables of Christ when the kingdome of God is likened to a net to a pearl c. and to that the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which ye suffer may here seem to incline it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before is not well appliable to that For that signifying to be vouchsafed or thought worthy to have their parts in it or to have it bestowed upon them it must referre to somewhat yet future which through the mercy of God should be bestowed upon them and then that whatsoever it is being hoped for and depended on by them it may well be said that they suffer for that that is either for the professing that hope of theirs whereby the malice of others is provoked against them or at least in hope or intuition of it Two other notions therefore there are of the kingdome of God first that of reigning with Christ in endlesâ— bliss in another world and secondly the exercise of Christs regal power which was then so oft foretold to be approaching in destroying his enemies and preserving his faithfull subjects according to that double office of a King Rom. 13. of avenging of offenders and rewarding them that doe good Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows where it is said that it is just with God to repay tribulation to their persecutors and to the persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relase refreshment from the persecutions under which they had been This was it that the Apostles had foretold them in their preachings see Note a. on the title of the Epistle to the Romans and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions not excluding their eternal reward but supposing that for the future and in case they did not outlive the present distresses 1 Thes 4. 13. but withall giving them into the bargain this assurance of an eminent deliverance here halcyonian daies of rest to the Church upon the destâ—uction of their persecutors according as it fell out in Vespasians daies after the destruction of the Jewes And this the Apostles professed to expect and so did the Orthodox Christians generally and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also and so it was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this avowed expectation of this kingdome thus understood they suffered persecution V. 7. Revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revelation of Christ as the coming of Christ is a phrase of a doubtfull signification sometimes signifying the coming to the final doom but sometimes also that coming that was described Mat. 24. and was to be within that generation And so sure it signifies in several places of S. Peter 1 Pet. 1. 7 13. and chap. 4. 13. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverance ready to be revealed in the last time ch 1. 5. the destruction of the Jewes being the time of the deliverance and escaping to the Christians that were persecuted by them see Rom. 13. 11. So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ addeth he was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partaker of the glory that should be revealed that is present at the transfiguration where by Moses and Elias were represented and declared the glorious consequents of his crucifixion that is the destruction of his crucifiers and deliverance of his faithfull disciples see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies where the vengeance on the oppressors that is the crucifiers of Christ and persecutors of Christians is described and an appendix of that rest and release to the oppressed which is that
contrary to the vicious practices of these men by undertaking the faith of Christ 20. But in a great house there are not onely vessels of gold and of silver but also of wood and of earth and some to honour and some of dishonour Paraphrase 20. But it is to be expected in the Church as in any great family that all should not be equally good some furniture of gold c. others of wood and earth or shels some for more creditable some for lesse creditable uses some heretical as other orthodox Professions 21. If any man therefore purge himself from these he shall be a vessell unto honour sanctified and meet for the masters use and prepared unto every good work Paraphrase 21. Which may therefore stirre up every man to be emulous of the best to be sure to rid himself from these pollutions of the Gnosticks and then as he shall be more valued by Christ so he shall be fitter to serve him in purity and every other Christian duty 22. Fly also youthfull lusts but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to and not onely those of impurity which the Gnosticks indulge and allow to all that they may insnare them but also conâ—ntions and factions and emulations and love of glory c. And on the contrary be thou an emulous and earnest pursuer and follower of innocence fidelity and firm charity conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ 23. But foolish and unlearned questions avoid knowing that they doe gender strifes Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks that tend to no benefit and have nothing of true knowledge in them keep thy self carefully from them for they will breed debates and quarrels and nothing else 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient Paraphrase 24. And there is nothing more unlike a true Christian then that he that is such must be milde and quiet and peaceable toward all others and being in place as thou art must be ready and industrious to instruct others in the truth and not apt or forward to punish those that doe amisse see note on 1 Cor. 13. b. 25. In meeknesse instructing those that oppose themselves note c if God peradventure will give them repentance to the acknowledging of the truth 26. and that they may recover themselves out of the snare of the devil who are taken captive by him at note d his will Paraphrase 25 26. With great calmenesse and temper dealing with those that are of different opinions from us though in opposing us they oppose the truth as counting it not impossible or hopelesse but that by the grace of God they may be brought to repentance and so come to acknowledge the truth at length and recover out of Satan's snare by whom they have been caught to dâ—e the will of God that is that being delivered out of Satan's hands they may prove fit instruments of God's service Annotations on Chap. II. V. 15. Rightly dividing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright should referre to the custome in Sacrifices which were to be cut after a certain prescribed manner and to them some partes given to the Priests c. may probably be imagined But another notion of the phrase here as it is joyned with the word of truth may seeme more probable For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in which was wont to be cut out that it might be fitter for use thence the Latine phrase viam secare to cut a way that is to goe before and direct any in their journey And with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right joyned with it it is to goe before one and direct him the straight way to such a place Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 6. and 11. 5. is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to set right or rectifie and so to cut a way right is to put one and keep one in the right way We render it direct thy paths and way in those places of the Proverbs and then the Gospel of Christ the word of truth being most fitly resembled to a way much better than to a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to cut the word of truth is to goe uprightly and according to the truth before others in Christianity And that was Timothies part as a Doctor or Bishop to lead them both by his example and doctrine the right way that is prescribed by Christ without falling into any errors or ill practice V. 16. Shunne The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumdedit signifies also divertit turning away or back as well as going round an is by the Septuagint or Greek translator of the Old Testament rendred no onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often to encompasse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once Ios 6. 3. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declino to decline or avoid 1 Kin. 18. 11. and twenty times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 averto to put from us or fly from From hence it is that one of these interpretationsbeing set for the other according to the frequent manner of these writers or else by the power of the Passive or Meane differing from the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Tit. 3. 9. signifies to avert decline avoid fly from the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid v. 23. for which and in the same matter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoiding is used 1 Tim. 6. 20. Thus doth Origen use the word against Celsus speaking of Christs going aside when the Pharisees consulted to kill him Mat. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is no degenerous or cowardly thing to flie from dangers providently and not to mix with them where it signifies declining and so avoiding of dangers And so Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompassing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avoid slie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to which is so to look to to consider as to avoid Rom. 16. 17. if there be danger in it So Iosephus of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He avoided or took heed lest many should imitate the impurity of his speeches and l. 2. De bell Iud. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them in a passive sense Who they are which are here to be avoided and taken heed of is not obscurely set down in the following words viz. the Gnosticks that colluvies of Hereticks consisting of divers branches differing one
those things for which he intercedes for us grace and pardon to all obedient sincere Christians and is able and ready to help us in time of need 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 3. For every high Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount Paraphrase 5. And those Priests which officiate here on earth do attend on and perform none but that figurative typical service which signified and represented this offering of Christ presenting himself to God in Heaven and there interceding for us So that that which was by God himself said to Moses when he was to make the Tabernacle that he should take care to make it according to the pattern shewed him in the Mount may fitly be applied by way of accommodation to this matter this offering of Christs in Heaven being indeed that substantial Idea of which all the service of the Tabernacle was but a type or shadow and so fitly styled an heavenly pattern 6. But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better covenant which was established upon better promises Paraphrase 6. But as for Christs office or Ministery that he thus exerciseth it is above that of the Levitical Priests which consisted only in typical observances and as much above them as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy Of this Covenant it is observable first That it is now settled as a Law in which both parties are mutually bound to each other God to man and man to God and secondly That it is a much more excellent perfect beneficial Covenant then the former the duties now required more spiritual and sublime and the promises now proposed infinitely better promises then those which were under the Law viz. not only legal impunity which the sacrifices under the Law yielded but pardon and remission that pardon not only for light faults sins of error c. for which those sacrifices were designed but even for wilful sins if forsaken and repented of yea and the pouring out the Spirit on all flesh giving spiritual gifts for the building up of the Church not only to a few as to one or two Prophets under the Law but to many even to all Gentiles as well as Jewes yea to all Christians in some measure and lastly in stead of the promises of a temporal Canaan the plain promises of eternal life and blisse 7. For if that first covenant had been faultlesse then should no place have been sought for the second Paraphrase 7. For if the Covenant under the Law had been so perfect that it could not have been improved or bettered there would have been no need of a second Covenant 8. For finding fault with them he saith Behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Judah 9. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt because they continued not in my Covenant and note a I regarded them not saith the Lord. Paraphrase 8 9. Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people Paraphrase 10. But this is the Covenant which I will make in the latter dayes or age of the Messiah in time of the Gospel I will in stead of those external carnal ordinances and observations give them spiritual commands for the regulating their affections precepts most perfectly agreeable to all rational minds and by the exceeding greatnesse of that grace and mercy in this and many other particulars ver 12. I shall incline their affections willingly to receive my Law as well as convince their understandings of their duty and so I will take pleasure in them and they shall perform obedience unto me live like a people of God worthy of such a Leader 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest Paraphrase 11. And there shall be no need of such pains in teaching men what they are to doe as under Moses Law which consisted of many outward performances which had no such inward essential goodnesse in them as that a mans own reason should prompt him to them and approve them as best and most excellent if they were not taught by the Law-maker and kept still in their minds by instruction in the Law but the precepts now proposed being so agreeable to humane reason they shall be found written by every man in his own heart as it were able of themselves to approve themselves to men see Deut. 30. 11. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more Paraphrase 12. Especially when that part of the Covenant is considered promise and assurance of pardon for all forsaken sins as also for frailties and weaknesses daily continuing upon us For in all reason such a Covenant as this giving us assurance of such gracious usage will have great efficacy to move any man to devote himself wholly to Gods service that easie and blessed yoke 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away Paraphrase 13. And this form of speech A new Covenant is an argument that the former was old and an evidence that so indeed that legal Covenant or Mosaical
while those extraordinary gifts remained in the Church for diseases to be cured and health restored to the sick without the use of any other means of physick c. where as the prayer of faith or calling the name of Christ over the sick was the means of curing the disease v. 15. and so Act. 3. 16. Christ's name hath made this man strong and the faith which is by him hath given him this perfect soundnesse so the ceremony whether of Oil or Imposition of hands was indifferently either used or not used by them In the Gospels many such cures are wrought without either and so in the Acts by taking by the hand by embracing c. 3. 7. c. 20. 10. and by his bare word ch 9. 34. and so again ver 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears First to what end this Unction was used precisely to that of miraculous healing or recovering the sick to health and that not through any efficacy or virtue in the oil but directly the contrary as touching the eyes laying on the hands and saying the word were used none of which have any natural force in them nor were used on other designe then to demonstrate the miraculousnesse of the work which was wrought without any contribution of means Secondly that this usage as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their successors in the Church even while the gifts of healing did continue among them but was by the Apostles themselves very frequently omitted in their working of cures Thirdly for that use of unction or enoiling as a viand to those that depart out of the world there being nothing said of it here but on the contrary the whole use of it in order to the recovering of the sick there is no colour of ground for asserting it nor obligation to the use of it to be met with in the New Testament and therefore allowing it to be a bare ceremony or a signe of our spiritual cure it is strange how it should come to be esteemed a Sacrament and that distinguished from Absolution on the sick bed and as such be deemed necessary to all that depart out of this world and used to them only when it is thought certain that they will dy and all this meerly on the authority of this one place where it is designed on purpose to the recovering of the sick person Fourthly that even in order to the recovering of the sick it is not now a ceremony of any propriety or fitnesse for use the gift of miraculous healing being not now pretended to in the Church and therefore this ceremony which was then sometimes attendant on that gift and was adjoined to the exercise of it on purpose to shew that it was clearly a gift operating without natural means to which end the unefficaciousnesse of unction was very proper must long since cease to have any propriety Mean while the other parts of S. James's direction here to the sick are very worthy observing in order to our present practice that they should call for the Elders of the Church that those Elders should pray over or for them and that in the name of our Lord Jesus that if the sick have upon examination been found guilty of any sinne or sinnes which may probably have brought that admonition from heaven that sicknesse upon him he confess them to God and if they be trespasses against a brother confesse them to the injured person and desire his reconciliation also and in either case approve the sincerity of his resolution contrition and change of mind to the Elder or spiritual person who may be deemed in many respects more likely to passe a right judgment on it then he can on himself and by his office is rendred most fit to be thus intrusted and employed and then lastly that upon a due performance of all this and upon a due preparation of the patient and expression of his sincere desire of it the Absolution of the Church should be afforded him And as this may be a very proper method to be used for the obtaining the peace of God and of real comfort to the true penitent soul so may it now by the blessing of God in case the disease was sent for such correction be a most probable means together with the skilful directions and applications of the Physician and a patient submission to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the diseased and to qualifie him to receive benefit by the Physician and to partake of the promise here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall raise him up when he in wisdome and mercy shall see that fittest for him and the like may be said of all other afflictions For as certainly as God hath the disposing of the world every particular disease that befalls any is sent by him and from him comes with some commission whether to remove out of this world or to exercise patience or to mortifie sin or to call to reformation and if the latter be it as I think I may truly say most commonly it is and it is most safe to suspect and examine alwaies whether it be not so then nothing can more contribute to the remove of this evil then to take away the cause of it and to perform that work for which it was sent according to what we find in the cures wrought by Christ that the forgiving of the patient's sinnes Son thy sinnes are forgiven thee is the ordinary preface to his recovery And so Ecclus 2. 11. before God's releasing or delivering in time of tribulation there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprize and the high priest offered sacrifice for his recovery v. 32. the Priest is said to have made an atonement and God thereupon to have granted him life v. 33. And so in Hezekiah's sicknesse when the Prophet is sent unto him this is the method of his recovery And accordingly the son of Syrach counsels Ecclus 38. 9. My son in thy sicknesse be not negligent but pray unto the Lord and he will make thee whole Leave off from sin and order thy hands aright and cleanse thy heart from all wickednesse Give a sweet savour and a memorial of fine flower and make a fat offering as one that is to dy Then give place to the Physician for the Lord hath created him There is a time when in their hands there is good successe And why may not this be that time which I now mention The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth in their book set out by the King and intituled A necessary Doctrine and Erudition for any Christian man upon the head of Extreme Unction It is agreeably the grave and sober conclusion of
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
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 gâ—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
And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him Paraphrase 2 3. other members of the Sanhedrim accused Paul before him and besought of him that favour that he might be sent for to Jerusalem meaning to lay some villains by the way to kill him as he came 4. But Festus answered that Paul should be kept at Caesarea and that he himself would depart shortly thither Paraphrase 4. that he had left Paul in prison at Caesarea c. 24. 27. whither he himself would shortly go and hear the cause betwixt them and him 5. Let them therefore said he which among you are able goe down with me and accuse this man if there be any wickednesse in him Paraphrase 5. the chief priests said he and the rest in authority among you ver 2. 6. And when he had tarried among them more then ten daies he went down unto Caesarea and the next day sitting in the judgment-seat commanded Paul to be brought 7. And when he was come the Jewes which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answer'd for himself Neither against the Law of the Jewes neither against the Temple nor yet against Caesar have I offended any thing at all Paraphrase 8. And he cleared himself against all the accusations which were reducible to three heads offences against the Mosaicall Law profaning the Temple raising sedition against the government of the Romans see ch 24. 5 6. 9. But Festus being willing to doe the Jewes a pleasure answered Paul and said Wilt thou goe up to Jerusalem and there be judged of these things before me 10. Then said Paul I stand at Caesar's judgement-seat where I ought to be judged to the Jewes have I done no wrong as thou very well knowest Paraphrase 10. I am a Roman and I ought to be judged not by the Jewish Sanhedrim or laws but by the Roman And though I were lyable to them yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jewes or their Law 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliver me unto them I appeal unto Caesar Paraphrase 11. And if I have done any thing which by the Roman lawes is punishable capitally I will be content most willingly to suffer death I desire no mercy this he did knowing there was then no edict of the Emperours against Christianity see note on ch 26. a. But if all their accusations are invalid if I am as thou knowst I am v. 10. free from that charge of having wronged them and being a Roman ought to be judged by the Roman lawes and none of them hath interdicted Christianity there is then no reason I should be delivered up to my enemies to be my judges 'T were absolutely unjust to doe so and from that intention of thine I make mine appeal to the Roman Emperour and desire that he may judge between us 12. Then Festus when he had conferred with the councel answered Hast thou appealed unto Caesar unto Caesar shalt thou goe Paraphrase 12. And Festus conferring with those of the Jewish Sanhedrim that were there 13. And after certain daies king Agrippa and Bernice came unto Caesarea to salute Festus Paraphrase 13. Agrippa who after Herod was Tetrarch of Galilee and his sister Bernice 14. And when they had been there many daies Festus declared Paul's cause unto the king saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the chief Priests and the Elders of the Jewes informed me desiring to have judgment against him Paraphrase 15. brought in an accusation to me 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused note a have the accusers face to face and have license to answer for himself concerning the crime laid against him Paraphrase 16. to give sentence of capital punishment against any man 17. Therefore when they were come hither without any delay on the morrow I sate on the judgment-seat and commanded the man to be brought forth Paraphrase 17. And therefore that they must of necessity goe to Caesarea and accuse him And when they came I used all expedition and the very next day I went to the bench to hear this cause of Paul 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed Paraphrase 18. And upon hearing I found him absolutely free from all capitall crimes all seditious practices whereof they accused him and wherein I suspected him to be most guilty 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive Paraphrase 19. And all that stuck was some disputable matters about his particular way of serving or worshipping God and whether one Jesus were still dead or whether he were risen again as Paul affirmed 20. And because I doubted of such manner of questions I asked him whether he would goe to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him unto Caesar Paraphrase 20 21. And making some scruple whether it were fit for me to give sentence in this matter or whether it were not better to referre him to the Jewes Sanhedrim to be judged there Paul appealed to Caesar claimed his privilege of a Roman that he might not be delivered up to the Jewes and thereupon I remanded him to prison till I could conveniently send him to Rome to Caesar 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great note b pomp and was entred into the place of hearing with the chief captains and principall men of the city at Festus command Paul was brought forth Paraphrase 23. retinue and train and entred into the court or hall with the Colonels 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jewes have dealt with me both at Jerusalem and also here crying that he ought not to live any longer Paraphrase 24. Jewes wheresoever inhabiting those of Jerusalem and others have made complaints to me as against a most notable malefactor that ought to be put to death 25. But when I understood that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him Paraphrase 25. no capital