true the joy of the holy Ghost 1 Thess 1. 6. is the rejoicing in afflictions contrary to the joy of the world and so rejoicing in hope Rom. 12. 12. but that hinders not but these phrases being otherwise inclined by the Context may signifie otherwise V. 23. Is sin In this place 't is certain the ancient Copyes generally added that Benediction which we now find ch 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now to him that is able to stablish you according to my Gospel and so on to the end Thus we find it in S. Chrysostome and Theophylact c. And from thence the Posthumous notes under Grottus's name inferre that the Apostle first designed to end his Epistle there But there is no ground for such conjectural inference 'T is certain Doxologies may be seasonaâ—le in other places and not onely by way of conclusion and so we find in the like style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to him that is able c. Eph. 3. 20 21. in the middle of the Epistle and so incidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom be glory Gal. 1. 5. and more solemnly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to the incorruptible King of Ages c. 1 Tim. 1. 17. almost in the beginning And it is S. Chrysostomes Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is customary with S. Paul to conclude an exhortation with prayâ—rs and praises And Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After an exhâ—rtation he alwaies useth to pray The petitory part of this Doxology is contained in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a praying that God who alone is able will stablish them and this so proper to the whole business of the precedent chapter that it cannot without great injustice be taken from it and therefore without examining the reason of its removall for which we have onely probable conjecture it is all reason that it should be fetch'd back from ch 10. 25. and placed here as it ought to be CHAP. XV. 1. WE then that are strong ought to bear the infirmities of the weak and not to please our selves Paraphrase 1. They that know the nature and extent of Christian liberty ought to help and relieve those that doe not understand it to be watchfull to keep them from falling into sinne and not please themselves too much in reflexion on their own strength and knowledge and neglect or despise others that have not so much 2. Let every one of us please his neighbour for his good to edification For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me Paraphrase 2 3. Let us rather doe what good we can to the edification of other men after Christ's example who did not consider the pleasing of himself but had the same common concernments with the Father that whatsoever befell God fell on him was as tender of Gods honour as if it were done to himself Psal 69. 9. see Joh. 2. 17. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Paraphrase 4. And if ye think or pretend that those words spoken by the Psalmist belong not to you ye must know that generally such sayings in the old Testament were meant to be our instructions and documents and one principall use of them is that by the examples which we find there of the patience of pious men and of God's relieving and comforting those that want relief we might be confident that God will relieve us also in due time 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus Paraphrase 5. And that God for whom we ought to suffer and who will give you that relief give you also the grace of unity and charity such as Christ commanded and expects from you 6. That ye may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ Paraphrase 6. That ye may joyne unanimously Jewes and Gentiles into one and assembling together worship and serve the Lord who is both the God and Father of our Lord Jesus Christ Eph. 1. 3 17. in all unity of affections and form of words 7. Wherefore receive ye one another as Christ also received us to the glory of God Paraphrase 7. Wherefore in all humility of condescension and kindnesse embrace and succour one another help them up when they are fallen in stead of despising and driving them from your communion after the example of Christ's usage toward men who came from heaven and kid down his life to relieve us and there is nothing by which God is more glorified then this 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers Paraphrase 8. And that ye may not think fit to despise the Jewish believers let me tell you that Christ came to them was by God constituted a means or instrument of good to the Jewes in preaching to them the truth of God calling them to repentance and so exhibiting and making good to them the promises made of old to that people beyond all others 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing unto thy name Paraphrase 9. And on the other side that the Jew may not condemn and reject the Gentile Christian or him that makes use of his lawfull liberty let him know that God hath been most wonderfully mercifull to the Gentiles and made Christ also an instrument of this mercy to them after that the Jewes had rejected him and so hath given them occasion to magnifie his name according to that of Psal 18. 49. I will praise thee and sing unto thee among the Gentiles signifying thereby that the Gentiles have cause to give thanks and praise him 10. And again he saith Rejoice ye Gentiles with his people Paraphrase 10. And so Deut. 32. 43. the Gentiles are bid to joyn with the Jewes in rejoicing and praising God 11. And again Praise the Lord all ye Gentiles and laud him all ye people Paraphrase 11. And so Psal 117. 1. all the nations and all the people of the world are called upon to praise God 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to a reigne over the Gentiles in him shall the Gentiles trust Paraphrase 12. And Isaiah prophesying of Christ ch 11. 10. that should come from David's family under the type of Hezekiah a king of Judah lineally descending from David saith that he shall be for a standard to the Gentiles to whom they may and shall come and trust and relie on him 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power
submit themselves to it and be glad to be members of the Church and doe their best to support it and endow it with the riches of this world 25. And the gates of it shall not be shut not be shut at all by day for there shall be no night there Paraphrase 25. And there shall be a most ready hospitable reception at all times for all that will come in to the faith by amendment of life 26. And they shall bring the glory and honour of the nations into it Paraphrase 26. And the Gentiles of other parts that are not subject to the Roman Empire shall come in to the Church and contribute their best to the flourishing of it by endowing of the Church which is ordinarily meant by honour see Col. 2. note i. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination and maketh a lie but they which are written in the Lambs book of life Paraphrase 27. And this shall generally be done by all that have any resolution of living purely and godly and only they shall be kept out which are immers'd in all filthiness and abominable unnatural vicious practices and in all kind of unjust dealings for such cannot by the laws of baptisme be received and such will not desire to undergoe Christ's discipline Annotations on Chap. XXI V. 1. New heaven and new earth That heaven and earth signifie no more then the world hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth in stead of the old which is put away must signifie no more than a new world And this in the prophetick style is most proper to denote a flourishing state and condition of the Church as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse is a pure Christian Church planted by Christ in stead of the old Judaical mode but this here with some difference noting the flourishing condition of it in opposition to the former persecutions it was under the change consisting in that And this from Isai 65. 17. where creating new heavens and new earth is sending the Jewes a joyfull deliverance and that a very permanent one ch 66. 22. To which is appliable that of the Jewes who say that whensoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new song is mention'd 't is meant of the future age that of the Messias so R. Solomon on Psal 96. 1. and R. Gaon renders the reason because there shall be a new heaven and a new earth V. 2. New Jerusalem The true meaning of the new Jerusalem mention'd here ver 2. and again with the addition of holy and the glory of God upon it ver 11. will be a key to the interpreting this chapter That it signifies not the state of glorified Saints in heaven appears by its descending from heaven in both places and that according to the use of that phrase ch 10. 1. 18. 1. as an expression of some eminent benefit and blessing in the Church and so it must needs be here on earth and being here set down with the glory of God upon it it will signifie the pure Christian Church joyning Christian practice with the profession thereof and that in a flourishing condition express'd by the new heaven and new earth see Note a. In this sense we have the supernal Jerusalem Gal. 4. 26. the new Jerusalem Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God and the name of the city of God the new Jerusalem which there signifies the pure Catholick Christian Church To which purpose it is observable that Eusebius in the setting forth the flourishing of the Christian Church in Constantine's time particularly the building of a magnificent Temple to Christ at the place of his sepulture in Jerusalem saith of it that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Jerusalem concerning which the holy Scriptures prophesying by divine Spirit doe sing many things l. 3. De vit Const c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out And though his application of it to the building of that Temple at Jerusalem both there and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be somewhat too much restrain'd yet the time of Constantine is perfectly agreeable to the notion which we have given of it and the flourishing condition of Christianity not only at Jerusalem of which the building that Temple was an instance but over the whole habitable world the full importance of it is not any way excluded by this stricter accommodation of his but is rather evidenced by these passages to have been the interpretation affix'd to this prophecie in those times wherein he wrote The only difficulty remaining will be whether this Vision being here placed after that other of chap. 20. concerning the thousand years and the Turks invasions of the Church it be here set to signifie any new change after that founded in the destruction of the Mahometans ch 20. 9 10. or whether it may not more probable be a repetition of the same thing more largely which is there set down ch 20. 4 6. And this latter may safely be pitch'd upon notwithstanding the placing of it after For that which hath been observed of Joseph concerning the King's dreams Gen. 41. 32. that the two dreams being to one purpose v. 25. 't was doubled to shew 't was established by God so it hath been ordinary with the Prophets in the Old Testament and oft exemplified here that two Visions should belong to the same matter And this here very pertinent to the one designe of all these Visions to fortifie the seven Churches of Asia by foretelling largely the flourishing condition to which God should at last advance the Christian Church which being but briefly pointed at in the former chapter and that with a mixture of the contrary and only the space of it for the thousand years particularly and punctually insisted on 't was here fit to be more largely and rhetorically set down being a thing of so great importance That this is the meaning of the new Jerusalem may further appear by an eminent monument in the prophecie of old Tobit before his death ch 14. 6 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously of the former see Note on Mat. 24. c. and the Praemon the beginning of which is the conversion of the Gentile world and their burying their idols ver 6. which was the summe of these former Visions ch 18. and then follows all nations praising the Lord all people confessing God and the Lord 's exalting his people and all those that love the Lord our God in truth and justice shall rejoice shewing mercy to our brethren a state of flourishing piety magnifying blessing praising God
futuro a portion in the age to come whether that signifie Heaven or the kingdome of the Messias without submitting to their whole Law but only to the seven precepts of the sons of Noah hath been not unhappily conjectured by M. Mede And the context is somewhat favourable to it The company consisted of Jewes and Proselytes ver 43. many of those Proselytes as well as Jewes followed Paul and Barnabas after the dissolving the assembly and their doing so and the form of the Apostles exhortation to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide or persevere signifies that they were already believers Then ver 45. The Jewes contradicted and spake against this doctrine and therefore say Paul and Barnabas seeing ye judge your selves unworthy of everlasting life that is seeing you behave your selves as those that look not after care not for your eternal weale Behold we turn to the Gentiles v. 46. which when the Gentiles heard that is the people of other nations that were there among the Jewes they rejoiced and glorified the word of God v. 48. And upon that it is immediately added that as many as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed or in readinesse for or to eternall life believed In this conjecture there is a faire appearance of truth for the whole of it And for one part of it is undoubted that those who are here said to believe were most of them if not all such Proselytes of the Gentiles and those again not the Proselytes of justice which had undertaken the whole Mosaical law for they were as deeply engaged in opposing Christianity as the most refractary Jewes and accordingly ver 50. the Proselyte women which were zealons for the Law were exasperated by the Jewes see Note on Mat. 23. d. but especially those of the gates which received the precepts of the sons of Noah but were not possess'd with the Jewish prejudices against Christianity But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time and consequently it cannot be affirmed in the latitude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many which seems to include all of the sort whatever it is that is noted by the phrase Or if that word may be so qualified as not to extend to all yet there is no propriety of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine it to that sort of Proselytes any more then there is to confine the like phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the kingdome of God Lu. 2. 62. to this sort of Proselytes which there appears not at all to belong to them Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods prevenient graces hath that qualification wrought in him which is the peculiar temper wherein the Gospel takes root and prospers the honest heart or sincere desire of reforming and living piously For these when the Gospel is preach'd to all are peculiarly the men that lay hold on it and bring forth the fruits of it And these are very fitly described by this phrase here and accordingly it is said that as many as were such believed or turned Christians Now for the main difficulty how this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. should come to signifie these I shall enlarge a while by viewing the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order or ordain among writers sacred and profane In Scripture it often signifies to appoint as that is to command or constitute So Act. 22. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which are appointed thee to doe is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou oughest what is thy duty to doe in the parallel place ch 9. 6. So Act. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commanded or gave order or appointed and Mat. 28. 16. the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jesus had appointed or commanded But more frequently 't is used in the military sense in the notion wherein the Books of disposing or marshalling armies are called Tactick◠and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispositions of Angels Act. 7. 53. signifies troops or hosts of Angels So of the Centurion Lu. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath such a place in the army as though he be a commander to be himself under others in which sense Rom. 13. 1. the powers that are are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted by God and placed under him And by Analogie from hence 't is applied to other things as 1 Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disposed or devoted themselves to that function that part as it were of the Ecclesiastical militia which consisted in ministring to the Saints In the Translators of the Old Testament and writers of the Apocrypha 't is generally in the military sense answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ezech. 44. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall appoint or dispose or marshall them to keep watches which is spoken of the Temple but as that represents an host and is usually so called and thence Lu. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the order of his daily course is in that sense also so 2 Mac. 15. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horse being so disposed or placed as in Hesychius the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is corruptly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is placed first neer the horn of the Battalia and 1 Mac. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are disposed or marshalled so that to morrow they may encampe So 2 Kin. 15. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to muster the people Among profane writers 't is sometimes to dispose or put in order so the shepheard doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order his flocke in Philostr de vit Apoll. l. 3. c. 3. And in Apsyrtus in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having fought in ranks in the military sense follows within a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having disposed these things in order that is of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I addresse my selfe to thee c. In the military sense nothing is more ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were marshalled as for a fight in Thucyd. l. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian and others is simply for enemies so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graecians being marshalled c. l. 2. as in Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are souldiers in their ranks in services as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary are those that are disbanded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or troop of such And in this sense they that are truly pious sincerely and honestly disposed to do whatsoever God requires of them towards eternall life whether that signifie Christianity the present part of that life which shall end in eternity or whether the life of
the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
neither by Jerusalem for it is the city of the great King 36. Neither shalt thou swear by thy head because thou canst not make one haire white or black 37. But let your communication be Yea Yea Nay Nay for whatsoever is more then these cometh of evil Paraphrase 37. But let no more be used in your discourse but an affirmation and if need be an asseveration and so on the contrary when you deny any thing a negative and if the matter require some other addition of greater weight to expresse the seriousnesse of your speech but no kind of oath to back or confirm it For whatsoever is used above these necessary expressions and confirmations as any kind of oath used in discourse between men be it by the heaven the earth c. proceeds from some evil principle sometimes from your vainglorious humour delighting in such big-speaking founded in an opinion that fearing to sin is a poor-spirited thing sometimes from want of reverence to the name of God sometimes from the faithlesnesse of men but most commonly from the Devil that evil one who hath many snares to catch souls and insnare them in idolatry or errour or unbeleif and the use of the forementioned forms of swearing may tend to this end undiscernibly and besides the not observing exact truth in all our conversation which makes us not fit to be trusted without oaths and the incredulity of men that they will not beleive without them and so the pride and irreverence also are all the works of the Devil in which respect as also because there is no part of our sensitive appetite to which oaths doe properly afford any delight or pleasure the oaths that come from any one of these may be said to be from him especially all needlesse promissory oathes to which Christs speech especially belongs 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth Paraphrase 38. It is appointed in the Judiciall law of the Jews that he that wronged or maimed another shall himself suffer that very evil which he hath done to that other 39. But I say unto you that you note q resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Paraphrase 39. That you opposâ— not violence to the injurious man but on the contrary whosoever shall use thee con tumeliously bear it patiently as to turn the cheek signifies proverbially Lam. 3. 3 yea though the doing so seemeth to thee a likely means to bring the like upon thee another time In matters of such a light nature venture that rather then think of opposing violence unto it 40. And if any man will sue thee at the Law and take away thy note r coat let him have thy cloak also Paraphrase 40. And if by suit at law any one endeavour to rob thee of thy meaner or inner garment doe thou rather then oppose violence to his injustice venture the losing of thy upper better garment also 41. And whosoever shall compell thee to note s go a mile go with him twain Paraphrase 41. And whosoever shall make thee go and carry his burthens a little way doe thou again rather then permit thy passions to oppose violence to this injury or light invasion of thy liberty venture to suffer as much more 42. Give to him that asketh of thee and from him that would borrow of thee turn not thou away Paraphrase 42. Doe not thou disdainfully or loathingly turn away 43. Ye have heard that it hath been said Thou shalt love thy neighbour and hate thine enemy Paraphrase 43. 'T is true indeed that the precept of Moses concerning the kind-dealing of the Jews with other men extended not universally to all but peculiarly to their country-men or fâ—llowJews called the sons of thy people To others who were aliens and also enemies to them they were not bound to be kinde but against some viz. the seven Nations they were commanded to proceed hostilely 44. But I say unto you Love your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you Paraphrase 44. Let your kindnesse be extended as the blessings of heaven even to enemies and injurious provokers in the same manner and measure as they doe ill to you doe ye good to them blessing obliging praying for them and making them no other returnes for all their virulencies hatreds and contumelious malicious behaviour toward you 45. That you may be the children of your Father which is in heaven for he maketh his Sun to rise on the note t evil and on the good and sendeth rain on the just and unjust Paraphrase 45. That so by imitating God you may approve your selves to be like him as children to a parent it being evident in him that he confines not his mercies to friends and good men but extends them to injurious provokers and grosse offenders as well as the pious lovers of him 46. For if ye love them which love you what reward have ye Doe not even the Publicans the same Paraphrase 46. For if ye have ordinary charity to them which have so to you do you deserve or have reason to expect any reward from God for so doing Why the worst sort of men in the world will doe so 47. And if ye salute your brethren only what doe note u you more then others Doe not even the Publicans so Paraphrase 47. And if ye abound in affection to Jewes only what doe you more then all the most vulgar men of the heathen world think themselves obliged to who kisse and embrace those that are nearest and dearest to them 48. Be ye therefore perfect even as your Father which is in heaven is perfect Paraphrase 48. Therefore of you Christians I require that you exercise your charity whether of the lowest or highest sort and extend it as farre as the mercy of God is extended viz. to enemies as well as friends Luke 6. 36. Annotations on S. MATTHEW Chap. V. V. 1. Disciples The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a scholar or learner that hath entred into any school of knowledge the relative to a Master or teacher And though the Twelve which were afterwards Apostles be ordinarily known by this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disciples by way of excellence yet doth it not from thence follow that those Twelve were the only Auditors of this Sermon or if they had been that the doctrine here preached belongs only to Apostles and their successors in the Church because those very Twelve were as yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learners not Apostles till they were sent out to preach Mat. 10. 1. and after to govern and rule the Church in Christ's stead but rather the contrary c. 7. 28. where at the conclusion of this Sermon 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes of his Disciples or
displeased with them c. 21. 9. to obtain any mercy from me Annotations on S. MATTHEW Chap. XXIII V. 4. Heavy burthens Heavy burthens imposed on men by the Pharisees may be discerned by their own writers R. Joshua before Christs time among the several things that are pernicious to the world numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plagas Pharisaorum the strokes or severities of the Pharisees And these are mentioned in the Talmud tr Sotah Plagas Pharisaeorum vocat superfluos cultus ac ritus molestos ab ipsis in religionem lege Mosaicâ praescriptam subintroductos by the strokes of the Pharisees he means superfluous worships and troublesome rites introduced by them under hand into the Jewish religion And Maimonides Appellarunt additamenta illorum quibus legem gravem reddiderunt plagas they called the additaments by which they made the Law heavy strokes or severities V. 5. Phylacteries The Phylacteries were a great part though a great mistake and deceit of the religion of the latter Jewes upon Gods commandment Deut. 6. 8. Exod. 13. 16. of binding those words for a signe upon their hands and as frontlets between their eyes and writing them upon the posts of their dores and of their gates which certainly were but figurative expressions of that which was before mention'd Deut. 6. 7. Thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest in the way c. this carnall people which were apt to turn all inward piety into outward formality and matter of ambition and ostentation would needs understand this precept literally and made them scrolls of parchment in which they wrote four Sections of the Pentateuch 1. the nine former verses of Deut. 6. 2 ly the nine first verses of the 13 of Exod. 3 ly the eight last verses of the same chapter 4 ly from the 13 to the 22 of Deut. 11. These rolls of parchment were by them prepared with a great multitude of ceremonies and decrees made by them of the creatures of whose Skins that parchment was to be made of the Knives with which 't was to be cut and a great deal more Being made they fitted and applied them to the foreheads and to the wrists and they were call'd by them in Hebrew Tephillin because the speciall use of them were in their prayers and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because they were to help keep the Law in their memory or because they were a kind of amulet or charme against fascinations and diseases against the malus genius saith Paulus Fagins This being the nature of the Phylacteries a carnall observation of their own set out with many ceremonies and yet by them affix'd on God as if commanded by him The Pharisees the most exact among the Jewes that would goe beyond all others in performances and withall the most ostentatious of any and willing to be differenced from all others by such markes of extraordinary piety did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weare these of a greater breadth then any others and are here said properly to doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be looked on by men Ib. Borders The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the fringes that God commands the people to use Num. 15. 38. and weare on the borders of their garment with a blew ribband on the fringe And the use of it there assign'd was 1. that they may look upon it and remember all the Commandements of God and doe them 2. that they seek not after their own hearts and their own eyes after which they use to goe a whoring that is that they take not up the customes or fashions of other nations which they were very apt and prone to doe ever since they came out of Aegypt and therefore are by this forewarned that they keep themselves a peculiar people to God in outward fashions and consequently in inward purity of heart in order to which the other was design'd discriminated from all the nations of the earth By this it appears how this custome of the fringes differs from the other of the Phylacteries That was wholly a traditon and invention of the Jews on a mistake of Gods command and then an enlarging of this to vanity and ostentation But this hath a truth in Gods precept was really commanded by him in order to a pious end which end being forgotten they wholly contented and satisfied themselves in the outward observation of them and the Pharisees made that as pompous as they could labouring to exceed all other men in the bignesse of their fringes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and placing piety in that as being most discriminated thereby from the Nations in order to which this fashion was prescribed by God and in some measure from other Jewes which wore them not so bigge and so are particularly in this as in many other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the meaning of their name in Hebrew vain-glorious separatists and are thus looked upon by our Saviour in this place V. 9. Father The Wiseman the principall of the school of the Prophets who had the great authority among them no man contradicting what he said was by them then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father So Maimonides com ad Peah c. § 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Parents must be honoured and the wise men which are the Fathers of all and in this respect and this sense of the word Father among the Jewes all Christians being now taught of God by Christ are appointed to acknowledge no father in earth V. 15. Proselyte A Proselyte is one that being a Gentile by birth and religion comes over to the Jewish religion either in whole or in part For there are three sorts of strangers and two of Proselytes among the Jewish writings The first sort of strangers are those which continue open Idolaters who were not permitted to live or have any place of being in the Land of Israel the 2 d sort of strangers are the first of Proselytes which though they embraced not the whole Jewish religion of Circumcision Washing and Sabbatizing c. yet renounced the Idolatry and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or multitude of the Gentile Gods and assented to some foundations of the Jewish religion which they call'd the seven precepts of the sons of Adam and of Noah of which we shall have a fitter occasion to say more on Act. 15. These were call'd Proselytes of the gates were permitted to live among them to come into one court the outer of the Temple call'd atrium Gentilium divided by a low wall or Sept from the other call'd by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 14. a half-wall of partition on which saith Josephus was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no stranger might got into the inner court and in brief were by the Jewes allowed to have portionem in vita futura a portion in the life to
the destruction of the Jewes not to the end of the whole world see Note on Act. 2. 6. Now whereas it is here said that all must come to passe but the end is not yet it followes yet manifestly from hence that the false Christs mentioned v. 5. must be some persons that came before that period which is here called the end that is before the approach of the Romans to destroy Jerusalem soon after the ascension of Christ Of this kind is that Theudas which is mentioned by Eusebius in the time of Claudius not he that is referred to by Gamaliel Act 5. 36. for he is there said to have been before Judas Galileus which was in the dayes of the taxing that is about the time of the birth of Christ see Euseb l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but another later Theudas which though Eusebius by incogitancy affirme to be the same which is mentioned by Gamaliel before Judas yet he out of Josephus places him in the time of the prefecture of Fadus that is in Claudius's reigne And of this Theudas saith Josephus that being a sorcerer he perswaded a great multitude to bring all their goods and follow him to the river Jordan which he promised to divide by his commands and give them an easie passage over it and saying thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceived many which is the thing here affirmed of him and he and his were by Fadus discomfited and his head cut off and brought to Jerusalem Such again was the Egyptian Act. 21. 31. mentioned also by Eusebius and Josephus And such was Dosthes or Dositheus which called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Origen contr Cel. l. 2. And indeed the rest of the forenamed and many more which rose up with this undertaking that they would redeem the Jewes out of their subjection to the Romans See Lu. 21. 8. though they did not distinctly call themselves Christ yet did so in effect the definition of a Christ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that should redeem Israel Lu. 24. 21. As for the false Prophets mentioned v. 11. they belong to another period of time immediately before the fatall day v. 14. and by that which is mentioned together with them the Christians hating and betraying one another and many being scandalized and falling off from Christ by that means and the multiplying of iniquity that is the unnaturall dealing of those fellow-Christians in sharpning the Jewes and bringing that heavy tribulation and oppression upon them and the growing cold of love that is of constancy in confessing of Christ all which was eminently fulfilled in the Gnosticks that filthy sect of Christians 't is most proper to interpret those Pseudo-Prophets to be the followers of Simon Magus to wit those Gnosticks which first secretly infus'd their doctrines of complyance with the Jewes on purpose to avoid persecution from them Gal. 6. 12. and at the time of writing the second Epistle to the Thessalonians were then a mystery of iniquity that is had not then broken out into that height as soon after they did upon occasion of the Apostles departing from the Jewes and going profess'dly to the Gentiles a while before the destruction of the Jewes which came and destroyed these also 2 Thess 2. 8. And so 't is here said next after the mention of the false Prophets and the persecutions wrought by them that the Gospell shall be preach'd to all the world for a witnesse to all nations that is that the Apostles shall give over the Jewes and go preach to the Gentiles and then shall the end come v. 14. and what that is appears by the next words v. 15. the abomination of desolation c. that is Jerusalem besieged in S. Luke As for the Pseudo-Prophets and Pseudo-Christs v. 24. they belong to a third time or period immediately consequent to the great tribulation v. 21. upon Titus's building the wall about the city which made the famine rage so horribly and the souldiers firing of the Temple which soon followed after For at this point of time Josephus tells us of a false prophet who as from God promised deliverance no all that should go up into the Temple and many beleeving him six thousand were by that means burnt in that fire Beside this saith he there were many false Prophets set up by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious promising help from God and conjuring them neither to fly nor think of delivering up the city and though Josephus mention it not yet it seems by v. 24. that by evil arts they wrought some strange feats to gain beleef from them Of these some exalted Simon with his army in the wilderness as the person by whom the work would be wrought others directed them to John and his faction of Zelots which kept within the city as it followes there v. 26. If they shall say unto you Behold he is in the desart c. For by these means they were still kept in hope and restrained both from flight and delivering the city and so more ascertain'd to all sad distress and destruction finally V. 7. Nation The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which we render nation and the Latine gens answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Originals from whence the words ethnick or heathen and Gentile come and by the customary acception of the words for the other nations of the world exclusively and in opposition to the Jewes then Christians now it comes to passe that the word nations is ordinarily thought to signifie all other people of the world but never the Jewes But this is a mistake thus casually causelesly occasioned For there were severall divisions of Palestine as they were before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 15. 6. many nations and great c. 9. 1. which were the Jewes now possess'd of Judaea and Galilee Iturea and Abylene And each of these is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natio and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdome too there being severall Tetrarchs over them Lu. 3. 1. So Ecclus 50. 26. there being mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two nations Samaria is presently specified to be one of them And so here and Lu. 21. 10. the phrase nation against nation in like manner kingdome against kingdome may well denote civill intestine commotions in Palestine perhaps one of these Tetrarchies against another or else one of these against it selfe as civill warres are intestine breaches in the same city or nation and so certainly the very phrase is used 2 Chron. 15. 6. where as an expression of the great vexations of the Jewes v. 5. 't is added nation was destroyed of nation city of city where the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation shall fight as here shall rise against nation In this sense we finde not only the word nation in the singular appropriated by some adjunct to Judea as our nation Lu. 7.
5. our place and nation Joh. 11. 48. the nation of the Jewes Act. 10. 22. this nation Act. 24. 2 10. thy nation Joh. 18. 35. and my nation Act. 24. 17. 26. 4. 28. 19. but without any such adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation Lu. 23. 14. and Jo. 11. 50 51 52. and even in the Plural the word nations used in the Prophets for Palestine so Psal 2. 1. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or nations and people that oppose Christ are I conceive the Jewes in their consultation against him and so 't is interpreted and applyed peculiarly to them Act. 4. 25 27. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations and people and more distinctly v. 28. divided from Herod and Pontius Pilate the nations and people of Israel And so when of Jeremy 't is said that he was ordained a Prophet unto the nations Jer. 1. 5. the Jewes sure are at least one of those nations So. c. 4. 16. mention to the nations that is to the Jewes For by that which followes in the next words publish against Jerusalem it appears to be a Prophecy against that people so c. 25. 11. these nations that is the Jewes shall serve the King of Babylon seventy years the precise time of the Jewish captivity So when Mat. 12. 15. 't is said that Christ withdrew from Capernaum and Mar. 3. 7. 't is specified that it was to the sea of Galilee upon that is applyed to him by S. Matthew that of Is 42. 1. that he shall declare judgement to the Gentiles or nations and in him shall the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations trust that is the Jewes in Galilee and the adjacent cities of Tyre and Sidon c. which came out and were healed of him Mar. 3. 8. when the Pharisees consulted to destroy him Mat. 12. 14. So Lam. 1. 1. when of Jerusalem 't is said that she was great among the nations that signifies that city to have been the Metropolis of Judea as is farther express'd by the next words and Princesse among the Provinces And so I suppose is to be affirmed of the chiefe or first fruits of the nations Am. 6. 1. and some others the like Thus Lu. 21. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distresse of the nations on or in the land of Palestine see Note on that place That this is the meaning of nation here will appear both by the completion of this Prophecy not by warres in other parts of the world for that was so ordinary a thing that 't was incompetent to be given for a signe or denotation of a particular time but in the great commotions and slaughters see Rev. 6. 4. Note a. that were in Palestine as also by the addition of famines c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from place to place which belongs to that famine mentioned Act. 11. 28. and in Eusebius Eccl. Hist l. 3. c. 5. out of Josephus de Bell. Jud. l. 5. in the dayes of Claudius Caesar which agreeably to this prediction of Christ was there also foretold by Agabus and when 't is there said that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the whole world that must be understood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world signifies Lu. 21. 26. and Rom. 10. 18. the whole land of Judea according to the manner of the Septuagint who oft render the land when it signifies the land of Judea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world So Is 10. 23. where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world the Apostle Ro. 9. 28. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the land so Isai 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy the whole world where according to the Context we read to destroy the whole land and so again v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay not the world but the land desolate so c. 24. 1. See Note on Lu. 2. a. And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world the prediction here exactly agrees with Josephus's relation of the times who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there was a great famine through Judea And accordingly 't is said in the Act. c. 11. 29. that they of Antioch sent reliefe into Judea which argues the famine to have been confined to Judea and not extended to Antioch see 1 Cor. 16. 1. and 2 Cor. 9. 1. And thus most probably must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted in this chapter v. 9. all the nations that is of Paelestine all the Jewes in all parts for the Jewes were they which so hated and persecuted them and the Gentiles comparatively did not but as they were stirred up by them and the Apostles are not yet supposed to goe out of Palestine but to be on their taske of preaching through the cities of Israel till the time of Christs coming to destroy that people Mat. 10. 23. see note on that chap. h. And accordingly 't is possible that the 14. verse of this chapter of the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the whole world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there the immediate forerunner of this end or coming of Christ to destroy the Jewes may be so understood as will be most agreeable to c. 10. 23. of the Apostles preaching through all the parts of that region that is so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not signifie the world or nations in the greatest latitude but all Palestine and the severall nations and cities in it as we know Gens signifies among the Latines in a very limited sense no more then a family or kindred and so here it may signifie all the tribes of the Jewes But in that 14. v. it may be otherwise interpreted very fitly that just before the coming of that vengeance on the Jewes the Gospel shall be preached through all the world which indeed was the naturall consequent of their having preach'd over all the regions of the Jewes successively See more of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Note on c. 28. b. and on Rev. 11. g. V. 15. Abomination That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination of desolation standing in the holy place is the Roman army besieging Jerusalem may appear 1 by the parallel place Lu. 21. 20. where before that admonition of then let those that are in Judea fly to the mountains c. which here followes immediately and so demonstrates it to be this very matter these words are set when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 2 dly by the agreeablenesse of the words to this sense and consonance of them to that other expression in S. Luke For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth by an Hebraisme imitated by the Writers of the New Testament signifie an abominable heathen profane wasting company of souldiers or the like so in the place of Daniel here referred to 't is clear c.
is thine Paraphrase 24 25. I had had experirience of thy severity in requiring increase from thy servants far above that which thou intrustest to them and I for fear of losing my talent and provoking thy displeasure thereby thought it best to dig a hole in the earth and there lay it up safe and accordingly there is thy talent safe again though without any increase of it 26. His Lord answered and said unto him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed Paraphrase 26. Thy words acknowledge thee to have had actually in thy thoughts that I that was one that dealt in merchandise and making of gain would expect profit of that which I committed to thee 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received mine own with usury Paraphrase 27. money-merchants see Note on c. 21. b. and then at my coming home I should have had mine own again and some increase with it 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath Paraphrase 29. For to him that useth and improveth Gods grace shall by degrees be given so much that at the last he shall have all abundance but from him that doth not so that which had formerly been given him shall be withdrawn 30. And cast ye the unprofitable servant into outer darknesse there shall be weeping and gnashing of teeth Paraphrase 30. As for him that made no use of nor brought in any increase to his Master from the talents entrusted to him the idle disobedient servant see Note on Luke 17 a. let him be cast out into the dungeon never to come out again that embleme of eternall hell the place of all pains and horror 31. When the son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory Paraphrase 31. All this parable from ver 13. to this place being put as in a parenthesis Christ here proceeds But when Christ comes to judgement whether to execute vengeance on this people or of which that is an embleme to doom every man for his future eternal being then shall his appearance be glorious and full of majesty 32. And before him shall be gathered all nations and he shall separate them one from another as a shepheard divideth his sheep from the goats Paraphrase 32. And all the people of the Jews beleivers and unbeleivers and all other men that have ever lived in this world every one having had some talent to trade with entrusted to him by God shall by the Angels sent out to that purpose ch 13. 41. be gathered before him 33. And he shall set the sheep on his right hand but the goats on the left Paraphrase 33. And all the meek obedient followers and disciples of his he shall place in a state of greatest dignity and preferment but all the unfaithfull disobedient shall be cast into judgement 34. Then shall the king say unto them on his right hand Come yee blessed of my father inherit the kingdome prepared for you from the foundation of the world Paraphrase 34. And then as a King or Judge shall he distribute the joyes and dignities of the kingdome of heaven which before all eternity were designed to be the reward of all faithful servants of God 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in Paraphrase 35. According to every mans works of piety or charity performed in this life expressed here by feeding and entertaining of Christ 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Paraphrase 36. and again of cloathing his naked body tending him when he was sick releiving assisting providing for him and visiting him in restraint 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee when saw we thee thirsty and gave thee drink Paraphrase 37. Then shall those humble faithful disciples of his as not being conscious of any such acts of service or charity shewed to Christ 38. When saw we thee a stranger and took thee in or naked and cloathed thee 39. Or when saw we thee sick or in prison and came unto thee 40. And the king shall answer and say unto them Verily I say unto you In as much as ye have done it to one of the least of these my brethren ye have done it unto me Paraphrase 40. to the meanest man alive partaker of that humane nature which I have honoured by my assuming it 41. Then shall he say also unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels Paraphrase 41. You are an accursed number of men adjudged to eternal hell which was not originally created or designed for you or any of mankind but for the Prince of Devils and those Angels that sinn'd and fell with him but now by your wilful defaults is become your portion also 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Paraphrase 42. And this is a most just reward for your doings your impiety and uncharitablenesse of all sorts For when I was ready to famish for hunger you would spare nothing out of your plenty to relieve me 43. I was a stranger and ye took me not in naked and ye cloathed me not sick and in prison and ye visited me not 44. Then shall they also answer him saying Lord when saw we thee an hungred or thirsty or a stranger or naked or sick or in prison and did not minister unto thee Paraphrase 44. And then they as if not conscious of this impiety shall begin to expostulate that they never dealt thus unkindly with Christ never saw him in any distresse without releiving him 45. Then shall he answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me 46. And these shall goe away into everlasting punishment but the righteous into life eternal CHAP. XXVI 1. AND it came to passe when Jesus had finished all these sayings he said unto his disciples 2. Ye know that after two days is the note a Passover and the son of man is betrayed to be crucified Paraphrase 2. Which being a time of executions among the Jewes Christ shall at that time certainly be delivered up by the Jews to the Romans to dye after their manner that is to be fastned on a crosse c. 3. Then assembled together the chief Priests and the Scribes and the
as many other things of Jeremies are which makes the Jews say that the spirit of Jeremy rested on Zachary which is the reason that 't is here cited as Jeremies and not as Zacharies See note on Heb. 8. a. 10. And gave them for the Potters field as the Lord appointed me 11. And Jesus stood before the governour and the governour asked him saying Art thou the King of the Jews And Jesus said unto him Thou sayest Paraphrase 11. And Jesus was brought to the bar and examined whether he were the Messias so long expected by that people and he answered Yes I am 12. And when he was accused of the chiefe priests and elders he answered nothing Paraphrase 12. And to all the accusations sent in against him by the Sanhedrim whether by a written bill of theirs or by some attorney instructed by them themselves coming not in Joh. 18. 28. he made no kind of reply 13. Then saith Pilate unto him Hearest thou not how many things they witness against thee Paraphrase 13. Dost thou not think fit to make apology for thy self hearing what charges are sent in by the Sanhedrim and those sufficiently testified against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Paraphrase 14. All this would not move Christ to make any apology or plea for himself at which Pilate extremely wondred 15. Now at that feast the governour was note d wont to release unto the people a prisoner whom they would Paraphrase 15. Now this being the time of the yearly passover a solemn feast of the Jews 't was customary with the Procurator to gratifie the Jews by pardoning some prisoner of that nation and that it might be the greater obligation to them to give them liberty to choose whom they pleased by votes of the people 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said unto them Whom will yee that I release unto you Barabbas or Jesus which is called Christ Paraphrase 17 Which by many is taken to be the Messias 18. For he knew that for envie they had delivered him Paraphrase 18. That which moved him to make this proposal was because he knew 't was matter of malice in some great persons among them wherein the multitude of the people were not concerned that Christ was thus persecuted and so that the multitude might probably be pleased to have him released 19 When he was set down on the judgement seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him Paraphrase 19. And this he would have been very glad of because when he was on the bench his wife sent him a message how she had been much troubled in a dream and by those terrors incited to stop him from giving sentence of death against Jesus 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus Paraphrase 20. But they of the Sanhedrim prevailed with the multitude that they should make choice of Barabbas and by cry and clamour require Jesus to be put to death 21. Then the Governour answered and said unto them Whether of the twain will ye that I release unto you they said Barabbas Paraphrase 21. do you choose to have released or pardoned according to that custom v. 15. 22. Pilate said unto them What shall I do then with Jesus which is called Christ They all said unto him Let him be crucified Paraphrase 22. The whole multitude instigated by the Sanhedrim cried out v. 23. 23. And the Governour said Why what evil hath he done But they cried out the more saying Let him be crucified Paraphrase 23. But the more Pilate seemed to believe him guiltless the more violent were they in their clamours that he should be put to death 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Paraphrase 24. When Pilate discerned this that his expressing his opinion of Christs innocence did not at all allay the peoples violence but that contrariwise it made them ready to mutine put them into a rage and distemper he solemnly called for water and in the presence of them all washt his hands desirous thereby to free himself of all guilt in doing any thing in this matter and said I will be guiltless it shall or let the whole matter lye upon you 25. Then answered all the people and said His blood be on us and on our children Paraphrase 25. And the whole people cried out let it be so what ever guilt there is in putting him to death let it lye upon us and our posterity 26. Then released he Barabbas unto them and when he had scourged Jesus he delivered him to be crucified Paraphrase 26. though he had intended to inflict no other punishment on Christ but that of scourging Lu. 23. 16 22. and therefore it appears Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion v. 16. nay after the scourging he was very industrions to have saved his life v. 4 8 12. and Mat. 23. 24. scourging is the punishment of some that were not killed yet upon this importunity of the people which he did not think fit to resist to that of scourging he superadded the sentence of death crucifixion also which was wont to have scourging preparative to it see note on Lu. 23. b. 27. Then the souldiers of the governour took Jesus into the common hall and gathered unto him the whole band of souldiers Paraphrase 27. The whole band that guarded the Temple came and surrounded him as a guard to a malefactor 28. And they stripped him and put on him a scarlet robe Paraphrase 28. robe of state such as persons of honour wear in publick assemblies 29. And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews Paraphrase 29. And to make him somewhat which might look like a crown they took thorns and platted them into that form and put it on his head and in stead of a scepter in his hand they gave him a reed and made him hold it in his right hand in a kind of state 30. And they spit upon him and took the reed and smote him on the head 31. And after that they had mocked him they took the robe off from him and put his own raiment on him and led him away to crucifie him Paraphrase 30 31. And having thus dealt with him as a Mock-King and derided him long enough that way they then tooū the reed out of his hands and spit upon him and smote him on the head and
to the Jewes and not at all to the Gentiles So in their first Commission out of which the very Samaritans were excluded Mat. 10. 5. Goe not into the way of the Gentiles and into any city of the Samaritans enter ye not but goe rather to the lost sheep of the house of Israel And in their second Commission Act. 1. 8. although the Samaritans are taken in and the utmost parts of the earth yet ch 3. and ch 13. 46. 't is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first to the Jewes that they must preach And accordingly we find that the Apostles till the Jewes reject them and are ready to stone them doe not leave them off to goe to the Gentiles But then Act. 13. 46. they foretell them what they are to doe Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you which referres I suppose to the precept of Christ that made it necessary but seeing ye have put it from you c. loe we turn to the Gentiles And when v. 47. they urge the Lords commandment for so doing it is not this parting precept of Christ but one out of the prophet Isaiar c. 49. 6. I have set thee to be a light to the Gentiles c. And the same I conceive before intimated v. 40 41. Beware lest that come upon you Jewes which is spoken of in the prophet Behold yee despisers and wonder and perish for I work a work which you shall in no wise beleive c. that is upon the Jewes despising and holding out obstinately against the preaching of the Gospel v. 45. 't was prophecied that they should be destroyed and about the same time the Gospel should be removed and preach'd to the heathen world An incredible thing which should amaze the Jewes and be matter of great wonderment to them and so it is said of them upon the like occasion of the Christian Jewes that they were astonyed c. 10. 45. What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jewes at Corinth where upon their resisting and blaspheming he shakes his garment an embleme of their approaching ruine like the shaking off the dust from their feet and tells them From henceforth I will goe to the Gentiles and presently enters into the house of Justus a prosclyte v. 7. This is after most fully done to the Jewes at Rome at the conclusion of the Acts c. 28. 28. Be it known therefore unto you that the salvation of God is sent to the Gentiles but that again upon the obduration of the Jewes v. 26 27. All this makes it appear that after Christs death the Gospel was by the Apostles to be first preach'd to the Jewes to convince them of their sinne of crucifying Christ enlarged also to the Samaritans by Christs command Act. 1. 8. who were in their worshipping at mount Gerizzim schismaticks and so separated from the Jewes but otherwise were Jewes in religion and that was a doing till about the time that that fatall destruction fell upon that nation ch 10. 23. But this not exclusively but inclusively also to the preaching to all the nations and people of the world as the phrase is taken in the greatest latitude when the Jewes should first have express'd their obstinacy sufficiently For so the words as they are repeated in S. Mark must necessarily signifie Goe into all the world and preach the Gospel to every creature to those of the synagogue first and then to others also Thus S. Luke hath set it down most distinctly ch 24. 47. that repentance and remission of sinnes should be preached to all nations beginning at Jerusalem where Judaea in which Jerusalem is is one of the all nations and they are to begin at Jerusalem and from thence first preach through all other parts of Judaea and even in the heathen cities first of the native and proselyte Jewes in their synagâ—gues and proseuchae before they went to the Gentiles and so generally they continue to doe till the time of the destruction of that people The second argument for this rendring of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as that it may primarily point to the Jewes is that of S. Paul Gal. 2. viz. that S. Peter was intrusted with the Gospel of the 〈◊〉 that is to preach the Gospel particularly to the Jewes and so again it there appeareth of James and John that they betook themselves to the circumcision that is to the Jewes v. 9. And 't is observable how farre S. Peter was from understanding this precâ—pt in this place to oblige him at that time not long after Christs ascension to preach to the Gentiles for in the bâ—sinesse of Cornelius Act. 10. 't is clear that he did not yet think it lawfull for him to preach to that one Gentile and for the commission of Christ he repeats it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 42. he commanded us to preach to the people that is to the people of the Jewes as the Rulers of the people and Rulers of Israel are all one and as that nation is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. 41. signifies all the Jewes and 't is manifest that before he would venture to preach Christ to that one heathen God saw it necessary to send him a Vision and by that instructed him that the Gentiles were not to be look'd on by him any longer as profane or not to be conversed with but might be preach'd to as well as the Jewes And this God confirm'd by sending down the holy Ghost on these first fruits of the Gentiles Cornelius and hâ—s company as he had done on the Apostles the first fruits of the Jewes to testifie this his pleasure from heaven immediately And accordingly v. 45. the beleiving Jewes were astonished when they heard of this and ch 11. 1. 't is said that the Apostles c. in Judea heard of this and v. 2. they call Peter in question about it and he is fain to give them an account of his Vision and the descent of the holy Ghost upon them as a testimony that so 't was to be v. 16. and by that they are convinced v. 18. and not till then V. 20. End of the world It hath formerly been said Note on Mat. 24. c. that there was a double age famously spoken of among the Jewes the then present age and the future age or the state of things under the Messias from that time to the end of the world According to this the destruction of that state or end of the first age is taken notice of as a famous period and is set down in that very style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation or conclusion of the age Mat. 24. 3. and Mat. 13. 40. where 't is more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this age and so again Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion
〈◊〉 nations here are the severall parts or tetrarchies of Palestine so divided by the Romans see Lu. 3. 1. each of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation and all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations See Note on Mat. 24. e. and Rev. 11. g. For to the Jewes sure it is that there the distresse and consternation belongs not to the Gentiles See Note on Rev. 6. f. Ib. The sea That by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea may be meant Galilee see Note on Rev. 7. b. and of that people particularly Josephus tellsu s that Vespasian being sent by Nero into Palestine did subdue the Galileans the most valiant powerfull and best fortified nation of all Palestine killing above an hundred thousand and carrying captive above fourty thousand Jewes in that expedition Where we see that Galilee ownes the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that there were diverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations in Palestine of which Galilee is by Josephus said to be the most valiant See Baronius An. Ch. 39. Neronis 13. But it is as probable that as 't is ordinary in these books to express the whole by enumeration of the parts and so the whole world by the mention of heaven and earth and sea see Note on 2 Pet. 3. c. so here the universall destructions of the Jewes may be described by all these CHAP. XXII 1. NOW the feast of unleavened bread drew nigh which is called the Passeover Paraphrase 1. Now the feast of unleavened bread drew nigh which consists of seven daies and a day of preparation to them wherein also no leavened bread is used and that is the feast of the Passover Mar. 14. c. 2. And the chief priests and scribes sought how they might kill him for they feared the people Paraphrase 2. And the Sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death Mar. 14. 1. for they durst not doe it with any great noise for fear of the people 3. Then entred Satan into Judas surnamed Iscariot being of the number of the twelve 4. And he went his way and communed with the chief priests and captains how he might betray him unto them Paraphrase 3 4. And Judas one of his twelve constant attendants being a covetous person and in the discharge of his office of keeping the bagge of relieving the poor deceitfull and theeving Joh. 12. 6. and to that sinne of sacriledge adding that of hypocrisie in pretending great care of the poor Joh. 12. 5. whom he thus robb'd and upon Christ's admonishing him mildly of it Mat. 26. 10. Mar. 14. 6. Joh. 12. 7. yet it seems not reforming but incensed against his Master the Devil or his own covetous heart by the devils suggestion put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jewes Joh. 13. 2. And upon his consenting to this suggestion the Devil was permitted by God to have this power over him to enter into him Joh. 13. 2. and doing so he incited him to make a bargain with the Rulers of the Sanhedrim and their ministers or officers see note g. to deliver up Jesus unto them as after Christ's talking with him and telling him distinctly of it and the sinne and danger attending it Mar. 14. 21. and his not yet relenting 't is again said that with the sop the devil entred into him Joh. 13. 27. hurrying him to the speedy execution of it 5. And they were glad and covenanted to give him money Paraphrase 5. And they gladly embraced the treaty and struck a bargain with him that he should have thirty shekels to deliver him up without much noise Mat. 26. 4 and 15. 6. And he note a promised and sought opportunity to betray him unto them in the absence of the note b multitude Paraphrase 6. And although this were as low and vile a summe as could be the price of a slave Exod. 21. 32. see Zach. 11. 13. yet Judas thanked them heartily for the offer being very covetous and so very glad of the opportunity of getting money and from thenceforth he watched a fit season wherein to doe it without any noise or stirre about it See Mat. 26. 4. Mar. 14. 1. 7. Then came the day of unleavened bread when the passover must be killed Paraphrase 7. And the paschal day was now come wherein they eat no leaven in their bread and in which the lamb was to be killed and eaten see note on Mar. 14. c. 8. And he sent Peter and John saying Goe and prepare us the Passover that we may eat Paraphrase 8. unleavened bread and bitter hearbs the memoriall of the deliverance out of Aegypt see note on Mar. 14. c. 9. And they said unto him Where wilt thou that we prepare 10. And he said unto them Behold when ye are entred into the city there shall a man meet you bearing a pitcher of water follow him into the house where he entreth in 11. And ye shall say unto the good man of the house The master saith unto thee Where is the guest-chamber where I shall eat the passover with my disciples 12. And he shall shew you a large upper roome furnished there make ready 13. And they went and found as he had said unto them and they made ready the Passover 14. And when the hour was come he fate downe and the twelve Apostles with him 15. And he said unto them With desire I have desired to eat this passover with you before I suffer 16. For I say unto you I will not any more eat thereof untill it be fulfilled in the Kingdome of God Paraphrase 16. celebrate this feast with you see note on Mat. 26. f. 17. And he took the cup and gave thanks and said Take this and divide it among your selves 18. For I say unto you I will not drink of the fruit of the vine untill the kingdome of God shall come Paraphrase 18. I shall no more drink with you after this festivall manner celebrate no more paschal commemorations before my departure out of this world our next festivity must be kept in heaven 19. And he took bread and gave thanks and brake it and gave unto them saying This is my body which is given for you this doe in remembrance of me Paraphrase 19. doe you to others as I have done now to you take blesse break and give the bread to all that joyn with you in these holy services and when you doe so doe it in commemoration of me 20. Likewise also the cup after supper saying This cup is the New Testament in my blood which is shed for you Paraphrase 20. In like manner after they had done eating he took the cup of charity usuall among the Jewes and said This cup is at this time to you the sealing of a New Covenant see note on the title of these books in my blood which shall shortly be shed for
peremptory for the putting him to death 22. And he said unto them the third time Why what evill hath he done I have found no cause of death in him I will therefore chastise him and let him goe 23. And they were instant with loud voices requiring that he might be crucified and the voices of them and of the chief priests prevailed Paraphrase 23. carryed it see Mat. 27. d. wrought upon him to doe contrary to his owne judgement and inclination 24. And Pilate gave sentence that it should be as they required Paraphrase 24. and so he passed sentence of death upon him 25. And he released unto them him that for sedition and murther was cast into prison whom they had desired but he delivered Jesus to their will 26. And as they led him away they laid hold upon one Simon a Cyrenian coming out of the countrey and on him they laid the crosse that he might bear it after Jesus Paraphrase 26. And having put on him a Scarlet robe a crown of thornes a reed like a Scepter in his hand and so made him a mock-king of the Jewes and then taken all from him again and used him contumeliously Mat. 27. 29. c. they led him out to crucifie him and as they went they press'd one Simon to carry his crosse on which he should be crucified after him See Mat. 27. note e. 27. And there followed him a great company of people and of women which also bewailed and lamented him 28. But Jesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your children Paraphrase 28. the calamities which are ready to befall this whole nation for this sinne of rejecting and crucifying me are likely to be farre greater and more worthy of your tears then what now befalls me 29. For behold the days are coming in the which they shall say note c Blessed are the barren and the wombes that never bare and the paps which never gave suck 30. Then shall they begin to say to the mountains fall on us and to the hills cover us 31. For if they doe these things in a green tree what shall be done in a dry Paraphrase 29 30 31. For heavy days are shortly to come upon this people miserable streights and distresses first and then even utter destruction express'd as 't is here Jo. 2. 19. Hos 10. 8. Apoc. 6. 16 by calling the mountains to cover them and by that other proverbiall phrase of cutting off the green tree with the dry Ezech. 20. 47. the righteous and the wicked together Ezech. 21. 2 3. or the rich and the poore together that is making an utter desolation v. 4. see 1 Pet. 4. 18. And if my portion who am the son of God and innocent be in your opinion so sad and lamentable under this Roman judge and souldiers what will become of the profest enemies of God who as a dry trunk of a tree are as it were fitted and markt out for the fire and shall fall into the hands of whole armies of the Romans Or if in the distress that shall come upon you the rich and the noble shall be put to such streights then what will the condition of the meaner sort be 32. And there were also two other note d malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactors one on the right hand and the other on the left Paraphrase 33. Golgotha but in Greek Cranion that is a skull 34. Then said Jesus Father forgive them for they know not what they doe And they parted his rayment and cast lots Paraphrase 34. made a division of his upper garments into four parts and tooke each of them a part but his inner garment see note on Mat. 5. r. having no seam in it they cast lots for that who should have it entire Joh. 19. 24. 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be the Christ the chosen of God Paraphrase 35. undertooke to be the Messias And surely if he were the Messias to deliver the nation he would first deliver himself 36. And the souldiers also mocked him coming to him and offering him vinegar Paraphrase 36. used him contumeliously 37. And saying If thou be the King of the Jews save thy selfe 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWES Paraphrase 38. And there was put up over his head a title containing the cause of this condemnation see note on Mar. 15. b. which was written in Greek and Latine and Hebrew the three most ordinary languages one or other of which there were very few but understood thus Jesus the Nazarene the King of the Jewes 39. And one of the malefactors which were hanged railed on him saying If thou be Christ save thy self and us 40. But the other answering rebuked him saying Doest thou not fear God seeing thou art in the same condemnation Paraphrase 40. Though these other impious persons use him thus yet we that are thus punished with him ought if he were guilty to have compassion for him and not reproach him 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amisse Paraphrase 41. And besides this we are indeed guilty but he a most innocent person which came to doe good to this people and is used thus ill by them 42. And he said unto Jesus Lord remember me when thou comest into thy kingdome 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise Paraphrase 43. Immediately after thy death 〈◊〉 shalt goe to a place of blisse and there abide with me a member of that my kingdome which thou askest for 44. And it was about the sixth houre and there was a darknesse over all the earth untill the ninth houre Paraphrase 44. And it was nigh twelve of clock see Mar. 15. 25. and there was an eclipse of the sun and a palpable darknesse on all the land of Judea untill three afternoon 45. And the Sun was darkned and the note e veile of the Temple was rent in the midst Paraphrase 45. Mat. 27. 51. 46. And when Jesus had cryed with a loud voyce he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 47. Now when the Centurion saw what was done he glorified God saying Certainly this was a righteous man Paraphrase 47. confessed it an evidence of Gods interposing his power and thence concluded that he was an innocent person 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned Paraphrase 48. And all the multitudes there present had remorse at
Jesus saith unto them Loose him and let him go Paraphrase 44. See Note on ch 19. g. 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 47. Then gathered the chief priests and the Pharisees a councel saying What do we for this man doth many miracles Paraphrase 47. It is not a season for us to sit still and do nothing to permit this person to go on without interruption 48. If we let him thus alone all men will believe on him and note b the Romans shall come and take away both our place and nation Paraphrase 48. destroy both our Temple and Nation our religion and government and wholly enslave us 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not Paraphrase 49 50. And Caiaphas put into the high priests office by the Procurator see Luke 3. b. made a speech of which this was the summe This is no time of consulting or considering at large what is just to do in what way of justice to proceed with this man We are to consider what is our interest and 't is a Politick maxime that we may do any thing be it otherwise never so unlawful to keep the publick from destruction 51. And this spake he not of himself but being high priest that year he prophesied that Jesus should die for that nation Paraphrase 51. This he spake in words that were a direct prophecie of what God had now designed should come to pass not that he meant it in that sense or thought at all of prophesying but being in place of authority among the Jews at that time he was a fit person for God to make use of as his minister to foretell the purpose of God that Christ should die for the Jews 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad Paraphrase 52. And not for the Jews only but that he might call all the Gentiles into the same fold the same Church all the servants of God all that would receive the faith all the world over 53. Then from that day forth they took counsel together for to put him to death Paraphrase 52. From that time they entred into a consultation which they gave not over till they had contrived it to have him put to death 54. Jesus therefore walked no more openly among the Jews but went thence into a countrey neer to the wilderness into a city called Ephraim and there continued with his disciples Paraphrase 54. Hereupon Jesus did not publickly see Note on ch 7. a. do any thing among the people of Judea 55. And the Jews Passeover was nigh at hand and many went out of the countrey up to Jerusalem before the Passeover to purifie themselves Paraphrase 55. That they might be cleansed from legal impurity from which till they were cleansed they could not celebrate the Passeover and that all that were under any vow of Nazaritisme might timely perform it see Note on Act. 21. 23. 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What think ye that he will not come to the feast Paraphrase 56. This being that feast unto which every one was to come to Jerusalem and no excuse being sufficient for not coming but that of invincible necessity what can be conceived the reason why he cometh not up 57. Now both the chief priests and the Pharisees had given a commandement that if any man knew where he were he should shew it that they might take him Annotations on Chap. XI V. 33. Was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be troubled with any passion but in this Gospel peculiarly with grief So ch 12. 27. Now is my soul troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of death approaching so ch 13. 21. Jesus having said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was troubled in spirit to think of his being delivered up by Judas So in his exhortation to the disciples when he tels them of his death ch 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let not your heart be troubled and ver 27. 't is set distinct from fear the other passion Let not your heart be troubled nor cowardly so here 't is joyned with groaning in spirit as expressions of inward grief as the tears that follow v. 35. are outward evidences of it As for the form of speech in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he troubled himself that is but an idiome of the Hebrews who oft use the reciprocal voice Hithpael for a Passive V. 48. The Romans shall come The Jews in Councel seeing the miracles which Jesus did this especially of raising Lazarus did much fear that professing himself to be the Messias he would soon attempt to make himself King and by the admiration which he had gotten among the people be quickly assisted to it if he were not timely hindred If this were done the consequent seemed visible to them that the Romans to whom they were subject must look upon this as a Rebellion and be by that temptation provoked to come with an army and destroy them utterly That this was their fear is evident by their many groundless objections made afterwards against him that he forbad to give tribute to Cesar that he made himself a King and so opposed himself against Cesar not that they desired the continuance of Cesars power over them but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them And this the rather because of a tradition among them that a little before the end of the world there should come one to destroy them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by an easie change Romulus This seems to be but the depravation of some prophecie from God which foretold the coming of the Romans in the last days meaning the days of Messias to destroy them and demonstrates their expecting and believing that the Romans were the people from whence the change of their religion and over-running their nation should come And therefore when they see the doctrine of Christ thrive so well gather so many Proselytes and that the miracles which he did were so great as might well set him up for a King or Messias which they through their unbelief would not acknowledge him to be truly it follows that they presently apprehend the Romans coming in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now mentioned to destroy their religion signified by the word place and carry them out of their countrey that is destroy their nation or else wholly to change their laws rule them as conquer'd people But
c. 46. So again ch 19. 6. the Ephesian disciples being newly baptized in the name of Jesus v. 5. by the Apostles benediction and imposition of hands the holy Ghost came upon them and they spake with tongues and prophefied And so ch 2. 38. when Peter tells them that upon their Repentance and Baptisme they should receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost the very phrase which is used of Cornelius's family it follows accordingly ch 4. 31. the place was shaken and they were filled with the holy Ghost and so beside the inward gifts and graces of the Spirit they were many of them endowed with those extraordinary gifts which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith and to testifie to them and others the truth of what was preach'd to them And of them that were at that time converted they are now to choose some here for the office of Deacons men full of the Spirit c. CHAP. VII 1. THen said the high Priest Are these things so Paraphrase 1. And the chief priest asked him Whether this whereof he was accused ch 6. 14. of foretelling the destruction of this people and religion of the Jewes were true or no. 2. And he said Men brethren and fathers hearken The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran Paraphrase 2. And fitting his speech to the point in hand that is to prove the approaching destruction of the Temple by shewing the little merit and great provocations of that people and the no reason why they should be preferred before other nations the free choice and thereupon free promise of God being the only ground of all the mercy that befell them he said I beseech you to give audience The one eternall God of heaven and earth appeared and spake to our father Abraham whilst he was in Mesopotamia as that see Judith 5. 3. in a wider notion contains that whole region on the other side of Euphrates from Canaan v. 2. Syria Chaldea Mesopotamia and Babylonia that is whilst he was in the place of his birth Ur of the Chaldees Gen. 15. 7. 11. 31. before the time that his father Terah and he dwelt in Haran Gen. 11. 31. where in the way from Ur to Canaan they stayed some yeares till Terah's death v. 32. 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee Paraphrase 3. And when he appeared he commanded him saying The countrey where thou art is overrun with all villany and therefore that thou mayst keep thy self free from their idolatries and other vices accompanying them I command thee to forsake that place and thy fathers house Gen. 12. 1. and remove into another land which I shall appoint and direct thee to viz. the land of Canaan which though now possess'd by others yet I will give unto thee and to thy seed entirely Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me 4. Then came he out of the land of the Chaldeans and dwelt in Charran and from thence when his father was dead he removed him into this land wherein ye now dwell Paraphrase 4. Then in obedience to that command he went out of that countrey of his and his father Terah with him as farre as Haran Gen. 11. 31. and after he had dwelt in Haran some years according to God's command he removed into Canaan Gen. 12. 5. 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child Paraphrase 5. And there he pitched his tent and built an altar v. 7 8. but was soon fain to remove into Aegypt ver 10. and there to so journ having received a promise of God that he would give him this whole land of Canaan ch 12. 7. for him and his seed to possesse when as ye he had no child nor likelyhood to have any nor any kind of estate in the land but was a stranger or sojourner there Gen. 17. 18. 20. 1. 21. 34. 23. 4. 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them evil note a four hundred years Paraphrase 6. And Gen. 15. 13. God spake to him again concerning this matter that before this promise should be performed to him his posterity should first sojourn in Canaan and then go down to sojourn in Aegypt and there should suffer and be for some time oppressed like slaves till the end of 400 years from the time of the birth of Isaac not from the time of the going into Aegypt untill the time that the iniquity of the seven nations all concluded there as Amos 2. 9 10. under the generall name of the Amorites which inhabited this promised land should be filled up and so they fit for God in justice to destroy them and give away their land them Gen. 15. 16. 7. And the nation to whom they shall be in bondage will I judge said God and after that shall they come forth and serve me in this place Paraphrase 7. And then in the 4 th generation Gen. 15. 16. after Jacob Moses and Aaron which brought them out being the sons of Amram the son of Cohath the son of Levi one of Jacob's sons that went down with him into Aegypt when the time comes of bringing them out of their Aegyptian slavery and giving them this land I will saith God Gen. 15. 14. lay heavy punishments on the Aegyptians and by that means make them release thy posterity and so they shall come and possesse this land and serve me in it 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs Paraphrase 8. And God made a covenant with him and appointed circumcision as a seal of it and accordingly Abraham when Isaac was born circumcised him the eighth day and Isaac begat and circumcised Jacob and Jacob his twelve sons the heads of the twelve tribes of which this people consisted 9. And the Patriarchs moved with envy sold Joseph into Aegypt but God was with him Paraphrase 9. And those sons of Jacob were much displeased with one of their brethren viz. Joseph and sold him into Aegypt but when he was there God protected and provided for and advanced him miraculously 10. And delivered him out of all his affliction and gave him favour and wisdome in the sight of Pharaoh king of Aegypt and he made him governour over Aegypt and all his house Paraphrase 10. And when he was cast into prison
the people of Samaria giving out that himself was some great one Paraphrase 9. But before this preaching and miracles of Philip there had been in the city one Simon which was a Magician which had done some strange things which pozed and amazed the ignorant people by which means he took upon him to be a divine person 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God Paraphrase 10. the divine power which in every nation is acknowledged sometimes under one sometimes under another name Jehovah Jupiter and the like 11. And to him they had regard because that of long time he had bewitched them with sorceries Paraphrase 11. he had by sorcery or the help of the devil done such strange things that they were amazed at them see ver 13. and knew not what to think of him 12. But when they believed Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Paraphrase 12. But when Philip one of the seven v. 5. and ch 6. called Evangelist c. 21. 8. because of his preaching the Gospel here see note on Joh. 20 b. by preaching the Christian faith and doing farre greater miracles had converted them to Christianity they all came in as proselytes to the Gospel and received baptisme of him all of all sorts 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondred beholding the miracles and signs which were done Paraphrase 13. was himself amazed at the miracles Philip did as the people had been at his v. 9. 11. 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John Paraphrase 14. And when the Apostles that remained at Jerusalem v. 1. heard that by Philip's preaching the whole countrey of Samaria was converted and baptized and knowing that Philip had no farther power they sent two of their own company Peter and John 15. Who when they were come prayed for them that they might receive the holy Ghost Paraphrase 15. To confirm them and to ordain them Elders or Bishops in every city one by prayer and imposition of hands 16. For as yet he was fallen upon none of them onely they were baptized in the name of the Lord Jesus Paraphrase 16. For Philip had not done either of these nor consequently provided for the necessaries to the continuance of a Church onely he had preached the faith and baptized them with that baptisme which Christ commanded to be used Mat. 28. 19. that in the name of the Father Son and Holy Ghost 17. Then note c laid they their hands on them and they received the holy Ghost Paraphrase 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities to rule or govern them in the faith and in doing it they used that ceremony of imposition of hands known among the Jewes Deut. 34. 9. and thereby was bestowed on them the gift of the Holy Ghost working of miracles speaking with tongues c. 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them money Paraphrase 18. And Simon the sorcerer seeing those miraculous effects consequent to the Apostles imposition of hands offered to give them money for this power 19. Saying Give me also this power that on whomsoever I lay my hands he may receive the holy Ghost Paraphrase 19. he may receive those gifts and graces of working miracles c. 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Paraphrase 20. I will not receive thy money and thy offering it shall bring mischief upon thy self for thinking so meanly of this Apostolicall priviledge bestowed on us by Christ which sure is not to be bought like earthly commodities with the price of money 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God Paraphrase 21. Thou shalt never have any part of this priviledge nor right of dispensing or administring of these holy things for thy designe in desiring this is not the enlarging Christ's kingdome but the getting an opinion of power to thy self 22. Repent therefore of this thy wickednesse and pray God if perhaps the thought of thy heart may be forgiven thee Paraphrase 22. Repent therefore and humble thy self before God for this wicked project of thine and humbly beseech his pardon and 't is not impossible but that it may yet be obtained by thee 23. For I perceive that thou art in the note d gall of bitternesse and in the note e bond of iniquity Paraphrase 23. For I perceive thou art in a condition poysonous to thy self and bitter to God very dangerous to thee and displeasing to him and makest this proposall out of a villanous treacherous designe not to advance Christ's kingdome but to destroy it and accordingly thou art to expect to be dealt with by God 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me Paraphrase 24. And Simon besought them that they would pray for him that God would pardon this wickednesse of his and not inflict on him such punishment as they seemed to foretell would fall upon him 25. And they when they had testified and preached the word of the Lord returned to Jerusalem and preached the Gospel in many villages of the Samaritanes Paraphrase 25. And when they had confirmed those in the faith bearing witnesse to the truth which Philip had taught who were baptized by him they returned to Jerusalem and as they went preached the Gospel to all the villages of Samaria where Philip had not preacht it and had good successe in it 26. And the Angel of the Lord spake unto Philip saying Arise and goe toward the south unto the way that goeth down from Jerusalem to Gaza which is desert Paraphrase 26. And Philip had a vision and therein an Angel from heaven spake unto him 27. And he arose and went and behold a man of Aethiopia an Eunuch of great authority under Candace Queen of the Aethiopians who had the charge of all her treasure and had come to Jerusalem for to worship Paraphrase 27. one intrusted with that office of greatnesse which antiently was wont to be conferr'd on Eunuchs that is the high-treasurer to the Queen or Kings mother see Oecumenius of Aethiopia had been at Jerusalem to worship the God of Israel being it seems a proselyte of the Jewish religion one of the lower sort see note on Mat. 23. d. 28. Was returning and sitting in his chariot read Esaias the prophet 29. Then note f the Spirit said unto Philip Goe neer and joyn thy self unto this chariot Paraphrase 29. Then
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
the effect conclude that all that were rightly qualified at that time did at that time receive and believe the Gospel preach'd to them and all that did then truly believe were so qualified the obstinate and contumacious Jews and Proselytes opposing and persecuting it Mean while it must be remembred that these qualifications are not pretended to have been originally from themselves but from the preventing graces of God to which it is to be acknowledged due that they ever are pliable or willing to follow Christ though not to his absolute decree of destining them whatsoever they do unto salvation CHAP. XIV 1. AND it came to passe in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed Paraphrase 1. convinced them so powerfully that great store both of the Jews and the Greeks Proselytes of the Jews received the Faith 2. But the unbelieving Jews stirred up the Gentiles and made their minds evill affected against the brethren Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles v. 4. and all others which received the faith of Christ from them 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signes and wonders to be done by their hands Paraphrase 3. preaching the Gospel in their publick assemblies see note on Joh. 7. a. and God added his testimony to their preaching see note on Heb. 13. d. by enabling them to work miracles 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers to use them despightfully and to stone them 6. They were ware of it and fled unto Lystra and Derbe cities of Lycaonia and unto the region that lyeth round about 7. And there they preached the Gospel 8. And there sate a certain man at Lystra impotent in his feet being a creeple from his mothers wombe who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed Paraphrase 9. and Paul looking earnestly upon him and either by his words or by the discerning spirit which Paul had perceiving that he believed that they were able to heal him 10. Said with a loud voice Stand up right on thy feet And he leaped and walked Paraphrase 10. And by the bare speaking of the word he was made so strong that he leaped and walked 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likenesse of men Paraphrase 11. The Gods which all the nations worship have put on the shape of men and come down among us 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chiefe speaker Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God see c. 8. 10. and Paul as Mercury the interpreter of the will of the Gods because Paul did speak more then Barnabas did 13. Then the priest of Jupiter which was before the city brought oxen and garlands unto the gates and would have done sacrifice with the people Paraphrase 13. And the priest of Jupiter whose statue was worshipped before the city as the president of it came presently to the gates of the house where Paul and Barnabas lodged and brought oxen to sacrifice and garlands to put upon their hornes when they were to be killed verily purposing to offer sacrifice to them 14. Which when the Apostles Barnabas and Paul heard of they rent their clothes and ran in among the people crying out Paraphrase 14. they look'd upon it as an abhorred blasphemous thing and rent their garments to expresse their sense and detestation of it 15. And saying Sirs why doe ye these things we also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Paraphrase 15. idol-false-gods so vain things signifie Zach. 11. 17. see Act. 8. note d. 16. Who in times past suffered all nations to walk in their own waies Paraphrase 16. left the Gentiles to their own blind worships 17. Neverthelesse he left not himself without witnesse in that he did good and gave us note a rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Paraphrase 17. And yet while he did so left he not off to evidence himself sufficiently to them by that great goodnesse of his in temporall things the rain and the like which are acts of his particular power and bounty by those means inviting and drawing them off from their impieties 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain 19. And there came thither certain Jewes from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of the city supposing he had been dead Paraphrase 19. gained by fair words the multitude to be on their side and to joyne with them against the Apostles And so in a furious tumultuary manner they threw stones at Paul and verily believed they had killed him In which posture they took him as a dead man and dragg'd him out of the gates of the city 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe Paraphrase 20. But as the Christians there came piously and solemnly to interre him Paul being not dead all this while v. 19. made use of that opportunity when there were none but believers present and he rose up and went thence with them into the city and the next day Barnabas and he went together to Derbe 21. And when they had preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch Paraphrase 21. And having preached at Derbe and converted many to the faith 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdome of God Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptized and exhorted them to persevere and hold out against all terrors counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it 23. And when they had note d ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed Paraphrase 23. And having consecrated Bishops for them see note on c. 11. b. one in lieved every city
suppose but orationale rather because the word or oracle of God was revealed thereby And from this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that pectorall by which all the responses and oracles of God were received it comes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plurall is used to signifie those oracles and responses all the revelations of Gods will by this means vouchsafed unto men Of the other wayes of Revelations among the Jewes see Note on Act. 23. a. If it be demanded how these responses or oracles were given and received the most probable way though there be some incertainty among the Jewish writers in this matter and that which is most agreed on is this The Hebrew names of Abraham Isaac and Jacob and the twelve tribes with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these are the tribes of Israel were written on the Pectorall and in these words every letter of the Alphabet is to be found out of which all other words may be composed Then when any response was to be received the High-priest set his face toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark the testimony of Gods presence and he that was concern'd in the response set his face toward the High-priest and the letters which were prominent or which shined in the Pectorall being put together made the response And whereas some difficulty is conceived to have been in understanding the order wherein the shining or prominent letters were to be taken whereupon some of the Rabbins have been sain to say that the High-priest heard a voice to direct him in that matter I suppose that difficulty will be removed by conceiving that the letters of which the response consisted did not shine or stick out all together or at once for some of the letters of the Alphabet being but once to be found in all those words which are supposed to be written on the Pectorall 't is possible the response might have in it some of those letters more then once and consequently in that case it could not fully be express'd by the Pectorall if the manner were for all the letters that made up the whole response to shine or stick out at once but that first one then another letter shone or stuck out and so on till the response were distinctly and compleatly delivered and this shining or thrusting out of these letters of which the response consisted is that which is called Vrim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they perfected the way before them that is shewed them the right way wherein they should walk which therefore is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth and both together because by this means they were instructed in all doubtfull things concerning either knowledge or practice especially whether such a thing should come to pass or no. As when David askes whether the men of Keilah would deliver him up or no and the Oracle answers that they will if he intrust himself to them And of these responses 't is the observation of Gemara Babyl that 't is not in the power of repentance to alter what is thus delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree of a prophet returns that is is rescinded and not performed sometimes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decree of Urim and Thummim never returnes because it is called the judgement of Vrim This being the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles here it will easily appear what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living oracles Act. 7. 38. which Moses is said to have received from God viz. the ten commandements from mount Sinai which being significations and revelations of God's will are by Analogie with the responses from Aaron's Pectorall fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living either because being written in tables they were more to the life and more lasting and durable then those other which were produced by the temporary shining or prominence of the letters in the Pectorall or again because they were delivered immediately by the voice of God as we call that a living testimony which is received from the mouth of the party in opposition to Records which are dead witnesses So when Heb. 5. 12. we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elements of the beginning of the oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracles of God signifie Gods will revealed to us the Christian doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the oracles is the first part of that Christian doctrine the things which Christ first revealed and preached to them c. 6. 1. viz. repentance and faith and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements may referre to the letters in the Pectorall of which responses there consisted Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were intrusted with that is certainly the due rendring of it as will appear not only by the plurall number which is here used which would not regularly belong to it if it agreed with the Neutrall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles and therefore it must in the construction be joyned with the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes implyed and understood though not named here from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision v. 1. but also by the clear use of the word in this manner Gal. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been intrusted with the Gospel One thing more may be yet observable of this word from the nature of it which denotes being intrusted for the use and good of some others and not onely for theirs who are so intrusted Thus it is ordinarily known of feoffees in trust that they are to imploy that which is deposited with them for the use of those to whose advantage their trust was designed and specified So in that place Gal. 2. 7. where Saint Paul is said to be intrusted with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospell of the uncircumcision and Saint Peter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel of the circumcision the meaning is evident that they were intrusted with that jewell for the use of others Saint Paul to preach it to the Gentiles and Saint Peter to the Jewes And so here the oracles of God were deposited with the Jewes not to keep them to themselves but to publish them to all the world besides And indeed therefore may this place seem to be pitch'd on by God as the heart of the Earth the middle of the World that it might be fitter for that turn of dispersing and communicating it to others Hence is it that the Temple of Jerusalem is said to be the house of Prayer to all people and when it was to be reedified Hag. 2. 7. it is express'd by the desire of all nations shall come and so we know many Proselytes were attracted by the splendor of Gods actions for and among this people to come in and receive their religion But because this did not doe the work
shall be certainly owned and saved by him See note on c. 9. m. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all call upon him Paraphrase 12. And in this 't is not being circumcised or of the stock of Abraham that will doe any man any good or the wanting of it that will hurt any There is no difference of Jew or Greek so that one should be more acceptable to God then the other for he is the common Lord and father of both abundantly mercifull unto all both Jew and Gentile that give up their names unto Christ sincerely live obediently and faithfully in his family 13. For whomsoever shall call upon the name of the Lord shall be saved Paraphrase 13. For to these times peculiarly belongs that promise in Joel 2. 32. see Act. 2. 21. that when the great calamity befals the Jewish nation and all other confidences fail and prove treacherous they that should constantly confesse pray and adhere to Christ should be delivered from it and this as a pledge of eternall deliverance or salvation 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they heare without a preacher 15. And how shall they preach except they be sent as it is written How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Paraphrase 14 15. But here the Christian Jew objects against Saint Paul in the name of the unbelievers that be the condition of Evangelicall justification never so easie but the acknowledging of Christ giving up their names to him yet how is that believing possible for those that hear not of him which 't is clear they cannot doe except they be preach'd to and when the Apostles have left the Jewes and gone to the Gentiles and yet there is no preaching to be had but by them either personally or by some sent by them how now shall the Jewes doe how is it possible for them to believe or well done of the Apostles thus to leave them 16. But they have not all obeyed the Gospell for Esais saith Lord who hath believed our report Paraphrase 16. This objection may easily be answered that if all to whom the Gospell hath been preached had received and obey'd it there would have been no place for this objection of the Jewes For the Gospell hath been preached through all the cities of Jewry before the Apostles left them but the onely fault is they have not believed it nay not any considerable number of them and that was foretold by Isaiah that when the Jewes should have the Gospell preach'd to them they should generally give no heed to it 17. So then faith cometh by hearing and hearing by the word of God 18. But I say Have they not heard yes verily note e Their sound went out into all the earth and their words unto the ends of the world Paraphrase 17 18. And therefore although it be most willingly granted that preaching is necessary to receive the faith and that none can preach but he that is sent and appointed by God see note on Joh. 10. 34. that mediately or immediately hath received commission from heaven yet this objection is of no force for the Jewes through all their cities have certainly had the Gospell preach'd to them by the Apostles according to Christ's command that they should go over all the cities of Jewry Act. 1. 8. before they went to the Gentiles and to this may be accommodated that of Psal 19. 4. as if by that were foretold first that their preaching should be afforded to all the land of Judaea and then that they should proceed and preach also to the whole world beside 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you Paraphrase 19. On the other side can the Jewes be ignorant that upon their provoking God God will cast them off and preferre even the heathen before them ' I is impossible they should be ignorant if Moses or the Prophets writings be heeded by them For of them first Moses saith Deut. 32. 21. by way of prediction of these as story of those times they have moved me to jealousie with that which is not God angred and provoked me by preferring Idols before me and I will make them jealous with a no-nation give the Philistine victory over them then and now take the Gentiles and preferre them before them and make them angry as now they are to see them taken in their stead more savoured by God then they 20. But Isaias is very bold and saith I was found of them that sought me not I was made manifest to them that note f asked not after me Paraphrase 20. Then by Isaiah 65. 1. who saith in plain words that the heathen world that was farre from thinking of such a dignity should have the Gospell preach'd to them and receive it 21. But to Israel be saith All day long I have stretched forth my hands unto a disobedient and gain-saying people Paraphrase 21. Whereas v. 2. he saith to the Jewes that though he shall most diligently have called and sent Apostles unto them never giving over till their measure of iniquities being filled up their destruction was now at the dore as a night at the end of a long day yet they will continue refractary and not believe the Gospell of Christ which sure is a testimony both that the Jewes have had and rejected it and that this dealing of the Apostles was in all reason to be expected by them Annotations on Chap. X. V. 1. Saved According to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved or delivered Lu. 13. 23. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most prâ—â—ably signifie the Jewes converting to the faith of Christ escaping out of that deluge of unbelief and obduration which had overwhelmed that people for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ So c. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to the Gentiles is the Gentiles coming in and believing on Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 12. is to complete or perfect their Christian course in resolving and acting accordingly proportionably to God's giving them to will and to doe v. 13. So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation to Jew and Gentile and that proved by that saying of Habakkâ—k the just shall live by faith that is return from captivity and live peaceably and that as an embleme of his returning from sinne and living an holy life it will be most reasonable so to interpret salvation as may best agree with
v. 23. that Cereris arcanum the secret of Ceres in Horace secreta Ceres in Seneca Hercul Fur. and Cadmaeis orgia condita cistis in Oeâ—eus he concludes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollution inversion of nature confusion of marriages adultery and shamelesse uncleanenesse v. 26. and concludes that the worship of namelesse idols or idols not to be named is the beginning and cause and end of all evil v. 27. So Jer. 44. 19. when they that dwelt in Aegypt justifie themselves to Jeremy that they did no harm in their sacrifices to the Queen of heaven because they did it not secretly without the privity of their husbands 't is clear that there were such night sacrifices used by women and suspected and disliked by their husbands Thus 1 Kin. 14. 24. after the mention of idols and groves it followes that there were Sodomites in the land doing according to the abomination of the heathens which the Lord had cast out before the children of Israel which withall notes the particularity of the sinne of the Amorites and other nations for which they were rooted out set down more fully Lev. 18. 24 25 27 28. and an expresse threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people To which purpose no doubt it was that the signe of God's covenant with his people was that of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe of the excision of pleasures saith Philo noting the casting off that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of naughtinesse which had been practised among those nations and the same is more then intimated in our Baptisme the outward part of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the washing away the filth of the flesh and signifies the forsaking of all the sinfull lusts thereof So 1 Kin. 15. 12. the Idols and the Sodomites are mention'd together and 2 Kin. 23. 7. the houses of the Sodomites are cast down Where there is also mention of the groves for those dark purposes by which under the name of Ashâ—eroth Astarte seems to be designed So when the Babylonians made Succoth Benoth that signifies the tents of Venus in which the Virgins were solemnly prostituted to the honor of that false Goddesse under the title of Mylitta and so the prostitution of their daughters for the honour of their Gods which is mentioned not onely by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremie ver 43. where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertura hath an unclean notation in it so the cords there mention'd are the signes of their foule vowes and obligation to pay their sacrifices before they went So Isa 57. 5. You that inflame your selves with Idols under every green tree noting that prostitution of men and women in the groves about their Idol-Temples in honour of their false gods So 1 Mac. 5. 43. the Temple that was at Carnaim is express'd 2 Mac. 12. 26. to be the Temple of Venus for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with the addition but of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression of and title for Venus And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships the first things that is mention'd is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxury and unclean night-meetings so the Scholiast on Theocritus explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. committing all filthinesse in the precincts of the Temple And so there is more then a trope or figure in it that Idolatry in the scriptures of the old Testament is so oft expressed by fornication having so much of the reality of that vice in it Philo calling the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual inordinate pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols the heathen idols generally leading into those heathen sinnes also Thus in the Sibylline Oracles speaking of the Romane lustrations l. 3. p. 231. we find all the unnatural villanies mention'd the same that Rom. 1. 26 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. naming all the nations of the heathen world that were guilty of it and p. 279. exhorting against Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avoid unlawfull worships and serve the living God keep from adultery and unnaturall mixtures and l. 4. p. 287. the true piety is set in opposition as to the Idol-worship so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all unlawfull and abominable lust and p. 216. the heathens title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters that use stollen venery and so p. 296. and 315. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose concerning the Romanes practice And infinitely more in other Authors of the Eleusinia sacra Cybele's mysteries Venus's and Flora's feasts among the Graecians By this may appear the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater and Idolatry in this place for all those foule sinnes so practised by the worshippers of false Gods and from them taken up and improved by the Gnosticks So Col. 3. 5. fornication uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill concupiscence and inordinate desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Idolatry where Saint Cyprian Ep. 51. will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre to all the foregoing sins for which the wrath of God comes c. So Eph. 5. 5. Every fornicator and unclean person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inordinate luster who is an idolater To this may be referr'd that of Maimonides More Neboch l. 3. c. 37. speaking of the unnaturall sins of the Gentiles and instancing in one of them Propter hoc saith he prohibitae sunt commixtiones scilicet insitio arboris in aliam speciem ut elongemur à causis Idololatriae fornicationum making Fornication in that notion of sins against nature to be all one with Idolatry or that which Idolaters freely practised This may be also the notation of Idolaters when the Apostle saith 1 Cor. 10. 6. Be not ye idolaters as were some of them as it is written they sate down to eat and drinke and rose to play for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there rendred to plaâ— may referre in that place to those sins of uncleannesse see Note on that place But no question this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable nefarious idolatries 1 Pet. 4. 3. as appeares by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just before that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
midst of a crooked and perverse nation among whom ye shine as lights in the world Paraphrase 15. That ye may be unreprovable before men and God 16. Holding forth the word of life that I may rejoice in the day of Christ that I have not run in vain neither laboured in vain Paraphrase 16. Persevering in the acknowledgment and practice of the Christian doctrine which will be matter of great comfort to me and rejoicing in the great day of retributions that my Apostleship hath been so successfull among you 17. Yea and if I be note e offered upon the sacrifice and service of your faith I joy and rejoice with you all Paraphrase 17. And if as in the Law the wine was poured out on the sacrifice so it fall out that my blood like wine be poured out for the offering you up a sacrifice to God that is in bringing you in to the faith this will be matter of infinite joy unto me 18. For the same cause also doe ye joy and rejoice with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 20. For I have no note f man like minded who will †naturally care for your state Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely unlesse it be Timothy 21. For all seek their own not the things which are Jesus Christs Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me and betaken themselves to their several affairs see note on 1 Tim. 3. a. 22. But ye known the proof of him that as a son with the father he hath served me in the Gospel Paraphrase 22. But for Timothy you know what experience I have had of him how in the preaching the Gospel he assisted me taking all the pains of a servant and paying me all the obedience and willingnesse and love of a son to a father 23. Him therefore I hope to send presently so soon as I shall see how it will go with me Paraphrase 23. Him therefore I mean to dispatch to you as soon as I discern what is now likely to befall me how I shall presently be disposed of here 24. But I trust in the Lord that I also my self shall come shortly Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty and so come to you personally within a while 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and he that ministred to my wants Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus one that hath been my partner of labor and danger also and is your Bishop set over your Church see note on Rom. 16. b. and he which by you hath been enabled to relieve me in my necessities 26. For he longed after you all and was full of heavinesse because that ye had heard that he had been sick Paraphrase 26. For he had an earnest desire to return to you and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another his death to my imprisonment 28. I sent him therefore the more carefully that when ye see him again ye may rejoice and that I may be the lesse sorrowfull Paraphrase 28. In which respect I was the more carefull to send him that ye may see how well he is recovered and be cheared up concerning him and that the knowledge of that may remove a sorrow from me who have had an accession to my sorrow from his danger by thinking what sadnesse the newes of it would cost you 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation 30. Because for the work of Christ he was â—igh unto death note g not regarding his life to supply your lack of service toward me Paraphrase 30. For it was in the cause of Christ in the preaching of the Gospel that he was in danger of death seating no value on his life that he might bring me relief and so doe that which you by reason of your absence and farre distance were not able to doe See note on Mar. 12. b. Annotations on the Epistle to the Philippians Chap. II. V. 6. Forme of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely an external and accidental form as Mar. 16. 12. nor at all an image or picture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to doe Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a personation or image but it is taken also in good authors for an internal essential form or being Thus in Aeschylus speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one form that is thing under divers names The words of Phavorinus are most observable for the explication of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies that which hath a being of it self and needs not the assistance of another to its being and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifies â—ssence then cites these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known in the essence of God being God and by the raies and beams of his Divinity shining even in his first conception and birth discerned and known to be so This here appears to be the notion of the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant that followes ver 7. for that was not onely an external but also a real form he was really a servant of Gods in his humane nature undertaking an office design'd him by God and most strictly obeying him in all things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 7. he was a little lower or for a little while the time that he spent here on earth lower than the Angels who we know are the servants of God and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. which frequently signifie likeness and external habit and forms doe here signifie that outward appearance which doth not exclude but include the inward being and reality for it is certain and by all acknowledged that he was really a man not onely in likeness appearance so Thus doth Theophylact interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forme of God signifies his essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the form of a servant is the nature of a servant This being thus evident
Melchisedek as an act of bounty and hospitality opposite to what Amalek after did to Israel Amalek saith he met not Israel with bread and water but Melchisedek met Abraham with bread and wine and presented it to him and blessed him And Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought forth gifts and abundance of victuals to Abrahams army and at the feast began to commend Abraham and bless God that had subdued his enemies All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger as his blessing him was of his Priestly office And therefore thirdly it cannot be imagined that Abraham had all his possessions there with him at that time but only the spoils which his conquest had afforded him and nothing else unlesse there were some small remainders left of provision which he had carried out for his march Nay fourthly the manner of paying tithes being not ordinarily thus that a man should give the tenth of all his possessions but only the tenth of his increase much lesse that he should give a tenth of that all whensoever or as oft foever as he meets a Priest but only at the time of harvest or whensoever he receives from Gods hand any kind of increase it will not appear reasonable that Abraham should at this time pay to Melchisedek a tithe of all his possessions nor indeed of any thing but what he had now reaped by way of harvest that is of the increase that Gods prospering hand had given him in the victory over those Kings And of that it is that it is here said he presented the tithe to Melchisedek and having done that and allowed a portion to them that went with him Gen. 14. 24. he restored all the rest but what was eaten in the war v. 24. to the King of Sodom from whom it had formerly been taken and so the truth is of the whole tithe which Abraham gave Melchisedek no part was of his own possessions but only of the King of Sodom's goods which Abraham had taken as lawful reprizal from the four Kings on whom he avenged the cause of his nephew Lot and the King of Sodom formerly conquered by them All which notwithstanding it still stands good in the fifth place that Abraham did pay full tithe and that of the choicest of this increase of his that is of the spoils taken in that warre and that will be a sufficient example and testimony of the custome in Abrahams time of paying tithes to the Priest of all our increase of what kind soever it is Though that this was paid to a Priest of another country ver 6. was a peculiar dignity and honour to Melchisedek as 't is there intimated the due being only to receive tithes of their own country-men ver 5. Paraphrase 1. 1. Glaph tit de Abr. Melâ—hi V. 5. People according to the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the Jewes that people called oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people as when Caiaphas prophesies that it was expedient that one man should die for the people and that the whole nation perish not and many the like and so here with an addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that were under the Mosaical Law that is punctually the Jewes And this is more probable then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe according to the Law for that had been said before in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have commandment and needed not again be so suddainly repeated and secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that follows seems to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren as an interpretation of what went immediately before which cannot be of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe according to Law but will very readily be so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people according to Law in this notion of it that people to which the Law was given the legal people the people of the Jewes V. 19. Draw nigh What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will appear by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies promiscuously to draw nigh and to offer From it comes the ordinary word Corban which the Evangelists render a gift viz. that which is presented and consecrated to God in the Temple and the place where the offerings were laid up was also called by that name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts Luk. 21. 4. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also both to draw nigh and to offer From the first notion of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer seems to be derived the Consonants or Radicals in both being the same and accordingly 't is fitly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw neer So Exod. 19. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests that draw nigh unto the Lord and Lev. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not draw nigh to offer sacrifices And this and the other signification of the Hebrew words are here both contained under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh which is here answerable to either of those Hebrew For that is the meaning of it here that we by our high Priest Christ are made a kind of Priests our selves enabled to draw nigh to God and offer up our selves to him to present our bodies to him a living sacrifice Rom. 12. 1. to lift up pure hands 1 Tim. 2. 8. that is to doe as the Priests were wont to doe This the vulgar Latine seems to have considered when he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here offerre to offer not as Lucas Brugensis conjectures as if he had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but out of the exact critical notation of the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these writers and the translators of the Old Testament V. 24. Unchangeable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that which doth not passe from father to son from one successor to another is from the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transire to passe and so they are the words of Atbanasius concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a pontificate or Priesthood that passeth not away or doth not go by succession to others CHAP. VIII 1. NOW of the things which we have spoken this is the summe We have such an high Priest who is set on the right hand of the throne of the Majesty in the Heavens Paraphrase 1. Now to recapitulate all that we have said in this matter of Christs being our high Priest The high Priest The high Priest which intercedes for us Christians is one that is entred into Heaven and there sits at the right hand of God that is reigns there hath all power given unto him and so is a King and Priest together actually bestowes upon us all
veritas It is a constancy and truth of all that hath been said and agreed And so the Hebrew and Chaldee word for faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies firmness constancy stability So Heb. 3. that which is v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we hold fast the confidence and the boasting of hope firm untill the end as the condition of being Christians or the houshold of Christ is expressed v. 14. in this other phrase little differing from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we hold fast the beginning of confidence that is that confidence exemplified to us by Christ which we had from the beginning firm unto the end And so here faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation or dependence or confidence or the confident expectation of things hoped for by us and this opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling off or cowardly behaviour mentioned in the conclusion of the former Chapter the promise of Christ being the object as of our hope so of our faith also and differing very little in that particular but that faith seems to be the greater adherence to have the lesse of doubting the more of confidence in it V. 3. Not made of things which doe appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that appear not seems to denote the earth Gen. 1. 2. in that state when 't is said to be tohu vabohu without form and void or as the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible not to be seen V. 13. And were perswaded The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being perswaded which are added in some Copies between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and embracing are wanting in the antient MSS. of the greatest reputation and besides others mentioned by other men in a very antient one of Mag. Coll. in Oxford V. 20. By faith Isaac blessed Jacob Some difficulty here is where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau to what part of the story in Genesis it shall belong In ch 27. he blesseth Jacob v. 28 29. God give thee of the dew of heaven Let people serve thee and nations bow down to thee be lord â—ver thy brethren and let thy mothers sons bow down to thee But it will first be hard to affirm that he here bless'd Jacob by faith when it is evident he knew not that it was Jacob whom he thus bless'd and secondly Isaac thinking verily that it was Esau whom he thus bless'd it could not be an act of saith in him or reconcileable with that which God had revealed to Rebecca c. 25. 23. that the elder should serve the younger thus to pronounce or foretel of Esau that he should be lord over his brethren For these two reasons it will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac contrary to his intention thus blessed Jacob The next passage in the story will I suppose be much more commodious for the turn when upon Esau's coming with his venison Isaac finds himself to have been abused and trembling very exceedingly tells him that Jacob had brought him venison already and he had eaten and bless'd him yea and he shall be blessed v. 33. and again v. 37. that he had made Jacob his lord and given him all his brethren for his servants Where Isaac discerning what he had done though by mistake remembers the Oracle that God had delivered before their birth and considering how punctually the blessing thus given to Jacob by him did agree to that he doth now by faith resolve that so it should certainly be that what his affection had designed to Esau was by God promised to Jacob and consequently should irreversibly belong to him and thereupon he confirmes it anew to Jacob Yea and he shall be blessed and I have made him thy lord And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau that visibly followes v. 39. Thy dwelling shall be the fatness of the earth and in the body of it again inserted a farther confirmation of Jacobs blessing by telling Esau thou shalt serve thy brother v. 40. and it shall come to pass that when thou shalt have the dominion thou shalt break his yoke from off thy neck Where it must farther be supposed that Isaac beyond that prediction before their birth that the elder should serve the younger had received from God another Oracle concerning his two sonnes that as the posterity of Jacob the Jews should have the preeminence and dominion for some time over the Edumaeans the posterity of Esau so in process of time the Jewes should be brought down and so the Edumaeans be quitted of that yoke and accordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau Be lord over thy brethren which though in respect of the times next insuing it were true of Jacob and accordingly was in Gods providence thus directed to him yet in respect of the latter times when the Jewes should be brought low was to be truely appliable to Esau and so might by faith be designed by Isaac to him V. 21. Top of his staffe The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a bed and a staffe perhaps antiently the very same word for both though now Grammarians have pointed it diversly and made a difference of sound also betwixt them The Hierusalem Targum reads it Laudes Dei cecinit super spondam suam He sang the praises of God upon his bed-stead The Greek here followes the Septuagint's translation and there is no question of the truth of it and indeed it may well be that both notions of the Hebrew may here stand and the truth be that arising out of his bed he sate on it and lean'd as sick persons do upon his staffe for we after read that he gathered up or returned again his feet into the bed Gen. 49. 33. which is a signe that he was before risen out of it and sate on the side with his feet on the ground which was very fit for this posture of leaning on his staffe V. 29. Passed through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here signifie to goe from one side to the other quite through or crosse the sea for the Israelites journeying makes it appear that they did not so but to goe in into part of the channel Exod. 14. 22. and passe on there a good way in the midst v. 29. and then to come out again on the same side for so the Israelites did as appears by the story This is expressed Psal 137. 14. by God's dividing the Red sea and leading them 〈◊〉 〈◊〉 〈◊〉 〈◊〉
afflicted and persecuted as they were for there are far greater and bloodier combates against sin such as bring blood and death and against those they must be provided in comparison of which theirs yet are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or skirmishes V. 11. Peaceable fruit Agreeably to the former Agonistical expressions in the beginning of the chapter is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercised in these gymnasia of afflictions and the receiving of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward styled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of righteousnesse that fruit which belongs to all righteous men now under the Gospel or else according to a singular notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesse for felicity mention'd in the Note on 2 Tim. 4. a. and emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring as the learned P. Faber hath conceived to the corona oleagina the olive crown that tree being an embleme and symbolum of peace of which the Olympian crowns for their victors were ordinarily made But of that see more Ja. 3. Note g. V. 16. Profane person as Esau Why Esau in selling his birth right is here called profane will appear by that known observation among the Jewes that as long as God was served within private walls before the erecting of the Tabernacle and Temple and institution of Priesthood the right of Priesthood in every family was annexed to the primogeniture the first-born was still the Priest Thus Exod. 24. 5. when 't is said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord the Chaldee paraphrase renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born and uzielides adds this Scholion because as yet the Aaronical Priests were not instituted This say the Jewes and 't is reasonable to believe them was it that made Jacob so ambitious of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or privileges of the primogeniture and if Baal Haturim on Gen. 28. out of Beresith Rabba may be heeded this was it which Jacob desired to have confirmed to him by God in those words Gen. 28. 20. If God will be with me And therefore for Esau to sell this sacred privilege for one messe of pottage to undervalue this prerogative of offering to God so vilely out of a little present impatience and proportionably for the Hebrew Christians for a poor secular end viz. to rid themselves of a little persecution or affliction for the Gospel to quit the publick service of God as it appears some did at this time c. 10. nay to forsake Christianity it self to apostatize utterly to which that was but a praeludium and so to part with that privilege of Priests which belongs to all Christians so far as the prerogative of offering up prayers to God this will easily be acknowledged an act of great profanenesse To which may be accommodated that which the Jerusalem Targum Gen. 25. 34. faith of Esau he contemn'd his primogeniture and set at nought his part in the world to come and denied the resurrection of the dead viz. because in contemning his privileges of Primogeniture and in that of the Priesthood he is interpreted to have done all this V. 23. General assembly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a theatre a multitude of people come together as in the Grecian games to behold their agones and their sacra Hence doth it signifie also any frequentia populi but especially a promiscuous mix'd multitude from all parts and in a sacred sense an assembly of worshippers of all sorts and countries which is a particular notation of the Christian Church the net which gathers up good and bad that is Jewes which were called the only people of God before and Gentiles which were proverbially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners is made up of a company of all nations nay takes in the Angels themselves named immediately before and who are said to sing and joyn with us in our publick assemblies Ib. First-born The First-born had not only the privilege of the Priesthood before the Law but alwaies since the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the portion not only of possessions but of dignity honour above the rest of the brethren And proportionably the Apostles which were either simply the first converted to the faith of Christ or else preferred before others as Judah to the Primogeniture of dignity and Levi in respect of the Priesthood are call'd here the first-born and the Church first founded in them and planted by them is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the first-born the Apostolical Church Ib. Written in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be enrolled see Note on Luk. 2. i. and this belonged either to all the congregation of Israel Num. 1. 18. or in a special manner to the first-born of every family who had that dignity before others and in time came as families grew into tribes to be princes of the tribes of their fathers Num. 1. 16. or to some choise renowned men who were to be captains or heads of thousands in Israel or finally to all souldiers listed or enrolled And to this manner of enrolling doth this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written or enrolled in heaven referre to denote those that are registred by God matriculated in heaven that is beside the Apostles all other holy men renowned in the book of God and so this phrase is sit to be joyned to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing in the forementioned notion Ib. Made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that have received their crown their reward in the Agonistical notion so often mentioned that is that have attained the end of their race are triumphant in heaven And the use of this very phrase among the Jewes is ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are advanced to be as they are wont to say under the throne of glory V. 24. That of Abel The meaning of this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Theophylact and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily resolved on If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may then agree with Abel as the Accusative case and then it must be rendred then Abel meaning then Abel spake or else referring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case it will then be rendred then that sprinkling of Abel noting the sprinkling of blood which in that sacrificing of his firstlings Gen. 4. 4. he is supposeable to have used If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then as it is certain it must refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blood precedent and so denote the blood of Abel so it is uncertain what blood is meant whether the blood of Abel shed by Cain or the blood
fired the outward parts of the city Then for the burning of the Temple particularly that is set down 1. 3. c. 9. first of the dores where the silver plate being melted first the flame quickly fired the wood and from thence increased to the next porch and that day and all the next night the fire encreased till Titus caused the army to quench it But as it follows the sentence of God had already determined that it should be consumed with fire and so it was on August 10. of which he pronounceth Now the fatal day was come after many years the phrase so usual in the New Testament the day and the coming of that day And c. 10. a souldier without command cast a firebrand into the golden gate and presently it set a flaming and when Titus came violently in to quench it no body would hear him but cried the more to set it on fire and neither his commands nor intreaties would serve turn but it was absolutely against his will burnt down and no help for it saith he because the destinies had so determined that is the counsel and decree of God testified by predictions What is here thus express'd by S. Peter is ordinarily conceived to belong to the end of the world and by others applied to the end of this world the beginning of the Millennium or thousand years And so as S. Peter here saith v. 16. many other places in S. Paules Epistles and in the Gospel especially Mat. 24. are mistaken and wrested That it doth not belong to either of those but to this fatal day of the Jewes sufficiently appears by the purport of the whole Epistle see Note a. on the Title of it and on ch 1. Note e. and g. which is to arm them with constancy and perseverance till that day come and particularly in this Chapter to confute them who object against the truth of Christ's predictions and resolve it should not come at all against whom he here opposes the certainty the speediness and terribleness of its coming That which hath given occasion to those other common mistakes is especially the hideousness of those judgments which fell upon that people of the Jewes beyond all that ever before are related to have fallen on them or indeed on any other people which made it necessary for the Prophets which were to describe it and who use tropes and figures and not plain expressions to set down their predictions to expresse it by these high phrases of the passing away and dissolving of heaven and earth and elements c. which founding very tragically are mistaken for the great finall dissolution of the world What is first literally and then figuratively meant by the heavens and earth hath been said Note d. As for the addition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements annex'd to the heavens that is no more then will bear due proportion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the works therein which are join'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth By one is meant all that is in the earth the creatures that inhabit there and by the other is meant all that is in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the host of them Gen. 2. 1. for so the Hebrew word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a military word for standing or moving in rank and order is answerable to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which bears the same sense And so Wisdome 7. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements are in the Chaldee cited by Rabbi Moses ben Nachman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Planets or signes in heaven which are ordinarily call'd the host of heaven and so Justin Martyr Apol. 1. uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sun Moon c. which are appointed by God for the increase of fruits and changes of seasons So in Theophilus ad Autol. the Sun and Moon c. are oft call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elements Only the word heavens being an equivocal word used either for the superior heavens whether Empyreal or Aethereal or for the sublunary heavens the air as the word World is either the whole compages of the superiour inferior or else onely of the sublunary lower world we may here resolve that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and host or elements thereof are literally the sublunary aereal heavens and all that is therein clouds and meteors c. fowls and flying creatures and so fit to join with the earth and the works that are therein c. and both together prophetically or figuratively to signifie the whole people of the Jews which are sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitable world Is 10. 23. compared with Rom. 9. 28 and 13. 5 9. 24. 1. and Luc. 21. 26. and Rom. 10. 18. and which is all one the heavens and earth Hagg. 2. 6 21. Is 51. 15 16. and c. 34. 2 4 5. See Note d. Or if it be understood of the Aethereal heavens and the Planets or signs therein it will then be parallel to the Sun Moon and Stars Mat. 24. 29. agreeable to the Prophetick style Is 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10 31. and 3. 15. and so again will fitly expresse the city and Temple the Civil and Ecclesiastical state of the Jews or the ruling part of both the Priests and the Sanhedrin as the people are decyphered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and the works therein and all these together are the whole nation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or total final destruction whereof is here described V. 16. In which In this place the King's MS. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which in the Feminine gender which if it be true then it must refer to the Epistles fore-mentioned but other Copies and the printed ones generally reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter which cannot agree with Epistles but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these things it is not certain which reading must be adhered to That which seems to me most probable is that the ordinary reading should be retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that tender'd among which things some are hard to be understood c. If this be the sense then Saint Peter doth not at all give this character of any parts of S. Pauls Epistles that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood but that among those things of which S. Peter is nowa treating and of which saith he S. Paul hath written in all his Epistles and generally the Prophets of the Old and the Apostles of the New Testament v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some are hard to be understood c. What the things here spoken of are hath been cleared by the Paraphraese of this and the former Epistle viz. in general the coming of Christ to destroy his crucifiers and deliver the pious
concerned and grieved at this and so to make my complaint thereof 5. And one of the Elders saith unto me Weep not behold the Lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof Paraphrase 5. And one of the Elders ch 4. 4. that was in one of the thrones one of them that sate with God in judgement comforted me and told me that Christ known by those two titles of the Lion of the tribe of Judah Gen. 49. 9. and the root of Jesse Isa 11. 1. having by his voluntary suffering of death received this reward from his Father to have all power given to him at his resurrection and so from a slaughtered Lamb being turned into a roaring devouring Lion had this privilege among others bestowed on him by his Father to reveal yea and to execute the decrees contained in these volumes 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the Elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven spirits of God sent forth into all the earth Paraphrase 6. This was farther exemplified to me for I looked and saw what I had not seen before a Lamb bloody with wounds visible in him as one that had been butchered Christ crucified and risen from the dead and so indued both with power to subdue his enemies fitly express'd by this style of horns see Luk. 1. n. and so used here ch 17. 3. and with all knowledge and wisdome to order it fitly having instruments to execute his will present and ready prest at his service and also officers Angels ch 4. 5. and Zach. 4. 10. to visit and give him account of all that was done in Judaea and elsewhere the persecutions which the Jewes brought upon the Christians 7. And he came and took the book out of the right hand of him that sate upon the throne Paraphrase 7. And this Lamb Christ came and took the book out of God's hand that is received power from God as the reward of his sufferings to reveal and make known and then to execute on that people those heavy judgments contained in those rolls 8. And when he had taken the book the four beasts and four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the note c pravers of saints Paraphrase 8. And when this power was given to him this being the instating him in that royal authority next to God himself that is setting him on the throne of judgment called sitting at God's right hand or reigning till he brought all his enemies under his feet the four living creatures by which the four Apostles were represented ch 4. 6. and the Elders that ch 4. 4. sat on the four and twenty thrones about the Judge gave all acknowledgments of supreme power to Christ and every one praised and magnified God in these approaching judgments of his and presented to him beside their own lauds the thanksgivings of all the believers then living who had been persecuted and denied the liberty of their Christian profession and assemblies 2 Thess 2. 1. by the malice of the Jewes but now by their approaching destruction were likely to be rescued from their pressures to a flourishing condition of quiet for some space 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Paraphrase 9. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 10. And hast made us unto our God kings and priests and we shall reign on the earth Paraphrase 10. And in their names and their own they sang praises to him acknowledging this dignity and regal power to be most worthily instated on him as a reward of his sufferings by which he overcame Satan and redeemed all faithfull believers not onely out of the power of sin and hell but also of their persecutors on earth bringing them to quiet halcyonian daies giving them tranquillity and liberty to assemble freely to his service as a choice peculiar people of his see note on ch 1. d. and accordingly concluding that this royal benefit they should now enjoy through this act of vengeance on Christ's and the Christians enemies the obdurate Jewes which was here undertaken by him ver 6. 11. And I beheld and I heard the voice of many Angels round about the throne and the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Paraphrase 11. And I looked and behold all the Angels of heaven in infinite multitudes attending on God joyned with the Apostles and Bishops in giving praises unto him 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing Paraphrase 12. And all said with a loud voice All power c. are most worthily attributed to Christ as a reward of his crucifixion All this dignity to himself and advantages to believers are a just reward of his sufferings by which he hath dearly bought them 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Paraphrase 13. And all other creatures in the world made the same acknowledgment noting these judgments that should now fall on the Jewes as they were most just so also to be most seasonable and infinitely advantageous to his people who should be rescued by that means 14. And the four beasts said Amen And the four and twenty Elders fell down and worshipped him that liveth for ever Paraphrase 14. And a general adoration was paid unto Christ as unto God himself noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ who being by his divine power raised from the dead by the same destroyeth
more but the sin of slaying the Christians and the vengeance that in justice from God and by the promise of Christ was due to it And the whole passage seems to allude to 2 Esdr 4. 35. where the souls of the righteous ask in their chambers saying How long c. and the answer is as here By measure hath he measured the times c. and he doth not stirre them till the said measure be fulfilled and ch 15. 8. Behold the innocent and righteous blood crieth unto me and the souls of the just complain continually and therefore saith the Lord I will surely avenge c. And so here the great persecutions and slaughters of the Christians wrought by the Jewes added to their crucifying of Christ provoked God's vengeance on them which should shortly be poured out in fury they still going on to slay more James the Bishop of Jerusalem known by the name of the Just and others whose slaughters by their own confession brought down that fatal destruction upon them V. 12. Great earthquake Of the great earthquakes in divers places saith S. Luke which were both in Asia and at Rome see Eusebius in Chronico in the time of Nero and Baronius An. Chr. 68. Neronis 12. and so also of the Eclipse of the Sun and of a starre or comet like a sword that stood over the city and continued a year and of a great light that shined about the Altar and the Temple at nine of the night upon the feast of unleavened bread for half an hour together and of Meteors that were seen through all the region and of an apparition in the clouds of chariots and troops of armed men encompassing the city and many the like see Eusebius Eccl. Hist l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies manifestly fore-signifying the approaching desolation and sermons as it were of God himself which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of the Son of man appearing in heaven Mat. 24. 30. And among these Meteors the falling starres that are here described v. 13. would go for no great rarity But Arethas mentions some of the ancients who interpret this earthquake here tropologically of Vespasian's siege of Jerusalem and so it may well be understood and by analogie all the rest also See Note g. Ib. The Sun became black That the blacknesse of the Sun and bloodiness of the Moon and the falling of stars from heaven upon the ground have a literal interpretation of which they are capable so as to note prodigies in the heavens Eclipses and Meteors c. there is no doubt But yet here they are sure brought to signifie something else For if these words be compared with Mat. 24. 29. to which they are perfectly parallel it will appear that they are not a setting down the prodigies before the siege of Jerusalem but that that being set down v. 15. the darkning of the Sun c. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that tribulation or pressure All the question is whether these here be only a general representation of slaughters and blood-shedding which because when they are excessive they may cause clouds and meteors in the aire are by some thought to be so express'd ordinarily in the Prophets or whether they may not signifie the falling of these judgements upon the Civil and Ecclesiastical state represented by Sun and Moon and the whole multitude of that people signified by the stars of heaven And the latter of these seems the more probable see Note on Mat. 24. n. for thus in the Prophets of the Old Testament it is ordinary as when we read for the iniquity of the people is the land darkned and the like that is the glory and lustre of it destroyed An eminent example directly parallel to this we have Isa 34. 4. All the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll and all their host shall fall down as the leaf falleth off from the Vine and the falling figg from the figge-tree and my sword shall be bathed in heaven And all this but a representation of God's judgements upon Idumaea as in the next words it followeth And so the host of heaven Dan. 8. 10. is set to denote the Jewes which being supposed the starres that here fall will be the common people or multitude of that whole Nation all express'd distributively in the words that follow v. 15. the Kings and great ones and the rich and commanders of thousands and the mighty and every servant and freeman see Note on Chap. 8. c. V. 15. The Kings of the earth That this prophecy belongs to the Jewes hath been cleared by other evidences and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated the Kings of the land and signifie in this place those that had or assumed to themselves the greatest authority among them and not in any stricter sense Kings or Heads of the people for that notion is not appliable to any that were at Jerusalem at this point of time to which this Vision refers see Note i. And proportionably must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men denote the principal that were then in the city And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the commanders or officers in their armies the leaders of the several factions as will appear Note i. being elsewhere used for Roman officers of their militia And then the rich men the bond-man and the free-man make up all that were in Jerusalem at this time express'd as 't is the fashion of the Scripture by the several sorts of them Ib. Hid themselves in the dens This hiding themselves in dens or caves is an expression of a great fear and consternation and the thing that was foretold by S. Luke c. 21. 26. Men despairing for fear and for the expectation of the things that were a coming on that people and this there immediately attending the Gentiles treading down of Jerusalem ver 24. This makes it not so fit to apply it to their flying to the mountains which was before the siege or to those fears that were produced by the prodigies the forerunners of the destruction such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promiscuous noise or voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us remove thence which was generally thought to signifie the departure of God from the Temple adytis arÃsque relictus for this still was before the destruction but the passage to which this most punctually relates is that in the very time of destroying the city by Titus For when the Temple was burnt and the Priests hanged up and upon an affront offered to Titus refusing to relieve or take quarter from him the souldiers were permitted to plunder and fire all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Palace where many had laid up their wealth drive out
I saw another Angel ascending from the East having the seal of the living God and he cryed with a loud voice to the four Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea or the trees till we have note c sealed the servants of our God in their foreheads Paraphrase 2 3 4. And whilst this was a doing I saw another Angel coming on a message from Christ intituled the East or rising Sun see note on Luk. 1. s. and Rev. 16. f. with a writing sealed an ordinance or commission from God in his hand that they proceed not to any such act of mischief till the believers or orthodox pure steddy Christians be sealed that is put into a safe condition that they partake not in that destruction And these that are thus sealed and so-preserved though they are a very small despicable number in respect of the far greater number of those that were destroyed onely a remnant as Noah's family of the old world or Lot's of Sodome see Luk. 17. 27 29. and note on Mat. 24. k. are yet fourteen myriads and four thousand that is a great number not precisely so many or just 12000 and no more of every tribe and these were by God's appointment to be secured before the judgements were to break out upon that people 4. And I heard the number of them which were sealed and there were sealed an note d hundred and fourty and four thousand of all the tribes of the children of Israel 5. Of the tribe of Judah were sealed twelve thousand Of the tribe of Reuben were sealed twelve thousand Of the tribe of Gad were sealed twelve thousand 6. Of the tribe of Aser were sealed twelve thousand Of the tribe of Nephthali were sealed twelve thousand Of the tribe of Manasses were sealed twelve thousand 7. Of the tribe of Simeon were sealed twelve thousand Of the tribe of Levi were sealed twelve thousand Of the tribe of Issachar were sealed twelve thousand 8. Of the tribe of Zabulon were sealed twelve thousand Of the tribe of Joseph were sealed twelve thousand Of the tribe of Benjamin were sealed twelve thousand 9. After this I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lamb clothed with white robes and palms in their hands Paraphrase 9. After this immediately I saw all the orthodox pure constant Christians whether Jewes or Gentiles every where dispersed of all nations that had continued thus long under persecution of the Jewes see v. 14. looking up with faith and constancy to Christ attending this vengeance of God on the unbelieving Jewes and owned and acknowledged and rewarded by God as those that had stuck to the faith and persevered constantly Mat. 24. 13. though they had not resisted unto blood Heb. 12. 4. 10. And cryed with a loud voice saying note e Salvation to our God which sitteth upon the throne and to the Lamb. Paraphrase 10. And these praised God for his deliverance as the Martyrs called for vengeance c. 6. 9. acknowledging all their delivery to be imputable as a most remarkable act of mercy to God the Father and to Christ on whom they have believed 11. And all the Angels stood round about the throne and about the elders and the four beasts and fell before the throne on their faces and worshipped God 12. Saying Amen Blessing and glory and wisdome and thanksgiving and honour and power and might be unto our God for ever and ever Amen Paraphrase 11 12. And a multitude of Angels stood waiting on God and encompassing the Bishops of Judaea which were together with the Apostles to be gone out of the Countrey at this time and so to partake of this delivery and they joyned with them in this rejoicing and blessing of God 13. And one of the Elders answered saying unto me What are these that are arrayed in white robes and whence came they Paraphrase 13. And me thought one of the Bishops ask'd me who I thought those were or whence that were in the white garments of unspotted innocence v. 9. 14. And I said unto him Sir thou knowest And he said unto me These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Paraphrase 14. And I told him I knew not desiring him to tell me And he told me saying These are the Confessors though not Martyrs ver 9. that ventured their lives for Christ in the confessing him constantly 15. Therefore are they before the throne of God and serve him day and night in his Temple and he that sitteth on the throne shall dwell among them Paraphrase 15. Who shall therefore live to enjoy some tranquillity and peaceable assembling to serve him in the Church see 2 Thess 2. 1. and Rev. 5. 10. 16. They shall hunger no more neither thirst any more neither shall the Sun light on them nor any heat Paraphrase 16. They shall no more be persecuted or restrained from assemblies see Isa 49. 10. 17. For the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of waters and God shall wipe away all tears from their eyes Paraphrase 17. But live peaceably in Christ's fold see Psal 23. 2. and having sown in tears they shall now reap in joy the fruits of their patience and perseverance see Isa 25. 8. a peaceable time of serving God Such as the Christians had in the days of Vespasian and Titus after the destruction of the Jewes Annotations on Chap. VII V. 3. The earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land signifies not the whole world but particularly the land of Palaestine in many places of the New Testament according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews see Note on Mat. 5. b. and so in like manner the four corners of the land Ezech. 7. 2. Thus saith the Lord God unto the land of Israel An end The end is come upon the four corners of the land And so sure 't is very generally almost constantly taken in this book and accordingly is to be rendred the land and not the earth as in the fifth commandement and in the Prophets generally the Hebrew is wont to be rendred and in the latter part of this verse where 't is set opposite to or distinct from the sea c. it may possibly signifie Judaea or that part of Palaestine Ib. The sea If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea here be taken for any part of Palaestine distinct from Judaea it may then seem to signifie that part of the countrey which was near the sea or lake of Genesareth see Note on Luk. 8. c. as Capernaum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sea-side Mat. 4. 13. in the borders of Zabulon and
Nephthali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sea-side v. 15. This sea was the sea of Tiberias Joh. 6. 1 23. c. 21. 1. the city Tiberias being by Herod built in the prime part of Galilee saith Josephus Ant. l. 18. c. 3. And so under this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sea Galilee may be described of which there was a Tetrarch under the Romans and that different from the Procurator or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governour of Judaea Luk. 3. 1. as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land and the sea are set differing one from the other see Note on Luk. 21. e. And then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tree which is added that also may signifie that countrey wherein the trees did principally grow and that may be the tetrarchy of Abyla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abylene region Luk. 3. 1. for that saith Josephus and the region about that which made up Lysanias's tetrarchy was situate in Libanus which is so famous in Scripture for trees See Josephus Ant. l. 18. c. 4. But the truth is all these together land and sea and trees may perhaps fignifie no more but the whole people of the Jewes without any nicer consideration of different countreys in it Ibid. Sealed the in their foreheads This sealing in the forehead is the same that is mentioned in the prophet Ezechiel c. 9. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is thought either for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance and so Theodotion renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter Tau noting the promise of deliverance that is ascertain'd to such penitents or obedient servants of God when all others are destroyed for that this is the use and meaning of sealing see Note on Ephes 4. g. And that this was most remarkable among the Jewes at this time appears not only by the frequent mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that escape and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance or salvation often shewed to belong to this matter and again by the plain prediction of Christ one shall be taken and another left and many the like but by that passage in story mentioned on Mat. 24. 26. how Gallus having sat down and besieged Jerusalem neglected many opportunities of taking it and in the very next month raised the siege recalled the army again by which means the Christians that were in the city remembring Christ's words When you see Jerusalem encompass'd with armies then let them that are in Judaea flee to the mountains and perhaps admonished by the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us go hence thus understood immediately removed out of the city and indeed out of Judaea and went to Pella see Euseb Hist Eccl. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were dispersed some in Europe others in Asia see Note on Ioh. 7. d. and at Titus's besieging the city there was not one Christian left in it See Josephus de Bell. Jud. l. 2. c. 22. c. and Note on Mat. 24. g. V. 4. Hundred fourty and four thousand This number of an hundred fourty and four thousand or the proportioning it so equaliy between twelve Tribes must not necessarily be taken in a literal sense that there were just so many Christians in Judaea that went out and were delivered at the time of the approach of those judgments or those so equally divided by Tribes but as in Prophecies 't is ordinary a certain number for an uncertain and an obscure representation made And perhaps all that is to be understood by or concluded from this number is no more but the demonstration of the truth of what Christ had said in answer to the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the number of the Jewes which should escape were in proportion to the others a small or great number For there is advise to them of entring in at the streight gate and so also the Prophet's frequent mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant that should escape doth demonstrate that of the Jewes there should not be found many in proportion which should be delivered from this wrath to come by escaping out of that wicked generation For though Christ after his own ascent left his Apostles to preach over all the cities of Judaea to rescue them yet if it were possible before this vengeance should break out upon them yet it seems by his own prediction Luk. 18. 8. that after all this there should be found but little faith that is few believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the land of Judaea at the time of the Son of man's coming in judgment upon this people few of that nation would sincerely repent and come in and adhere to him There were indeed many of that nation which received the faith three thousand converted at one sermon of S. Peter's Act. 2. 41. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is there said ver 47. every day there was a proportionable addition of them and so the Bishop of Jerusalem tells Paul Act. 21. 20. that there were many myriads of believing Jewes there And Eusebius mentioning Justus the third Bishop of Jerusalem faith that he was one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the so many myriads of Jewes that believed in Christ at that time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the number which is here said to be sealed comes to above fourteen myriads which is no small number But yet of all these it must be observed First that many of the believers being also zealous for the law Act. 21. 20. fell out with the Apostles and Christianity it self when it came in competition with the Mosaical observances and fell off to the Jewish and Gnostick part when the persecutions fell upon the orthodox Christians and accordingly were after destroyed with the unbelievers at this coming of Christ Secondly these many were yet few comparatively or in proportion to the farre greater number which held out obdurate or else as temporary professors fell off again in time of persecution for the faith And this will appear to be very fitly express'd here by this number of an hundred fourty four thousand For for the multitude of that people we may make some guesse at it 1. by the account which Cestius brought Nero. He when he had that Prefecture being willing to give Nero an advertisement of the strength of that nation because Nero so contemn'd it labour'd to make use of the High-priest's Arithmetick to that purpose and he did it thus At the feast of the Passeover they numbred the sacrifices that were brought to Jerusalem at that time and found them to be 25 5600. Now of those Paschal sacrifices it must be remembred that each of them was eaten by a society consisting perhaps of twenty but at
these tumults and seditions fell heavily as those which were hated by the Jewes and which would not take up arms with them and join in their seditious ' practices V. 8. Third part of the sea became blood That the tumults and rebellions of the seditious are here represented by these three first Angels is more manifest then what those seditions particularly were which are denoted by each of them Our Saviour saith of these times that many should arise and deceive many and the event hath confirmed it At every turn some or other arose and undertook to lead them out and nothing is to be met with in the stories of these times but the raising of seditions among the Jewes the coming of the Romans to suppresse them And therefore it is not needful to distribute these several representations of the three first trumpets and apply them severally but to understand them in grosse of this matter Yet supposing what hath been shew'd Note b. on c. 7. that the sea here noting the sea or lake of Tiberias may signifie Galilee it will be commodious enough to understand this of that sedition raised in Galilee which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time saith Baronius cut of Josephus he subdued the Galileans Gentem fortissimam totius Palaestinae potentissimam munitissimam the most valiant powerful and best fortified countrey of all Palestine Which action of his being so considerable remarkable for the slaughter of above an hundred thousand and the carrying above fourty thousand Jewes captive may fitly be here represented under the third part of the sea becoming blood and the dying of the third part of the creatures that is Jewes in the sea that is of Galilee and the third part of the ships that is of the cities which are to a countrey as ships to a sea the places wherein men live and â— affick and wherein they are fortified against enemies as by ships against the violence of the sea And this slaughter falling upon the whole region of Galilee and not only on the cities thereof may probably be meant by the Vision that follows the sounding of the third Angel also the starre that burnt and fell upon the rivers and fountains which are to the sea as towns and villages to the cities and of which a third part became wormwood v. 11. And if it be necessary to define who it was who is described by the great starre from heaven burning as it were a lamp it may fitly be affirmed to be Josephus the son of Mattathias the leader of those of Jotapata but this not personally but he and his forces together who made a very valiant resistance to Vespasian's army but by doing so brought great slaughters upon them as is particularly and exactly set down by Josephus l. 3. De bell Jud. V. 11. Wormwood Wormwood is in Scripture sometimes used to expresse that which infecteth others infusing its bitternesse into them and so it may signifie any impostor that seduceth and draws others after him as any of those seditious Captains did to their destruction Sometimes it is used to signifie any bitter effect any heavy calamity and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea as appears by Josephus's story De Bell. Jud. l. 2. and 3. V. 12. Third part of the sunne was smitten and the That the Temple is described and expressed generally in the Scripture by an host hath been formerly shewed Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly express'd by the Sun Moon and starres will be easily consented to when we but remember that those are called the host of heaven and that the Temple is commonly a representation of heaven and sometimes represented by it see ver 1. and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel Then that the particulars of Sun Moon and starres are severally mention'd rather then the heaven the aggregate body is by that ordinary manner of speaking among the Hebrews which expresse the whole by enumeration of the several parts of it see Note on 2 Pet. 3. e. And so here it may possibly denote the service of the Temple which was performed by night ye that by night stand in the courts of God saith the Psalmist the watches being then kept as well as by day which is here also mention'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day which could not severally have been mention'd had not the Sun for the day and the Moon and starres for the night been accordingly mentioned also And if this be it then when 't is said that the third part of these was smitten the meaning must be that an heavy distresse now fell upon the Temple and the service of God there was shrewdly disturbed by this siege but not at this part of the Vision wholly destroyed But besides this there is another interpretation of which the words are more clearly capable so as the Sun signifie the Temple the Moon the City and the starres all the people and all together the whole nation as in Josephs prophetick dream the Sun Moon and Starres are all the family of Jacob against which here the woes are denounced v. 13. according to the words in Josephus Woe woe to the city and the people and the Temple see Note h. And this seems the more probable interpretation See Mat. 24. Note n. V. 13. Wo wo wo Concerning this Angel flying in the midst of heaven and crying with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe woe to the dwellers in the land the story is remarkable in Josephus and out of him in Eusebius l. 3. c. n. which he sets down as a prodigy presaging that destruction of the Jewes There was saith he one Jesus Jonne of Ananias a countrey-man of mean birth â—our years before the warre against the Jewes at a time when all was in deep peace and tranquillity who coming up to the feast of tabernacles according to the custome began on a sudden to cry out and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a voice from the East a voice from the West a voice from the four winds a voice against Jerusalem and the Temple a voice against bridegrooms and brides a voice against all the people Thus he went about all the narrow lanes crying night and day and being apprehended and scourged he still continued the same language under the blowes without any other word And they on this supposing as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was some divine motion brought him to the Roman Praefect and by his appointment being with whips wounded and his flesh torn to the bones he neither intreated nor shed tâ—ar but to every blow in a most lamentable mournful note cryed out 〈◊〉 〈◊〉
to goe to that Angel ver 2. and beseech him to give me the book or roll wherein that sentence was written 9. And I went unto the Angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey Paraphrase 9. And I went and besought him for it and he gave it me and bid me eat it see Ezech. 3. 1. telling me that though it would tast a little pleasant in my mouth Ezech. 3. 3. yet when 't was in the stomach 't would be very bitter that is that though in respect of the rescue and deliverance that would befall the godly by the destruction of these enemies of theirs and by consideration of the great justice of God upon these that so well deserved it I should while I considered that alone fully approve and be well pleased with this sentence against the Jewes yet when I began to see and consider it in the terribleness of it and in the utter vastation of a glorious Temple where God had so long been pleased to dwell and of a people which God had taken and owned peculiarly for himself it would be a most horrible and amazing thing to me 10. And I took the little book out of the Angels hand and ate it up and it was in my mouth sweet as honey and as soon as I had eaten it my belly was bitter Paraphrase 10. And I took the rol and devoured it that is considered and meditated upon it on both parts of it the destructions to the Jewes as well as the deliverances and advantages to Christians the terriblenesse of the utter destruction as well as the merits of the Jewes that brought it on them and though the one pleased me exceedingly yet as honey that is sweat to the tast when 't is eaten is very uneasie to the stomach so the other part that of the destructions of my countrey-men the Jewes was matter of horrible grief to me 11. And he said unto me Thou must prophesie again before note c many people and nations and tongues and kings Paraphrase 11. And when I thought with my self sure now there is an end of the vision concerning the Jewes there is no more to be seen or prophesied of the Angel said unto me that beyond this destruction of the Temple and Jerusalem and Judaea under Titus to which these last parts of the vision belonged there was yet more matter of prophecie belonging to this people what should yet farther beside them from the Romans after this destruction by ensuing Emperours Adrian especially and other Kings and people that should assist him in rooting out this nation Annotations on the revelation Chap. X. V. 3. Seven thunders What is meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders here must be observed for the clearing the whole matter That thunders are the fittest expressions or emblems of great blows or judgments is obvious to every man and so that the number of seven being a compleat number is fitly affix'd when any fatal signal blow is to be inflicted And so these seven thunders here sending forth their voices signifie the destruction to which such preparation was made in the former Visions the destruction of Jerusalem under Titus This so sad and terrible that it was not to be committed to writing ver 4. And this utterly irreparable never to be made up again which was the importance of the Angels oath ver 5 6. Only some addition there might be made to it and that should soon be done the utter destruction should be compleated in Adrian's time call'd the daies of the voice of the seventh trumpet ver 7. And that is the third and last woe c. 11. 14. And that when it came ver 15. set down in a parallel phrase to this of the seven thunders viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were great voices in heaven For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders every where appear to be all one in these books see Note on ch 11. e. and the addition of great will have a force in it and denote that there under Adrian to be the compâ—eting of â—he destruction That so great things as these two the destruction under Titus and the full measure under Adrian should be so briefly set down in these Visions as by these two phrases the seven thunders uttering their voices and there were great voices or thunders in heaven will not seem strange if first it be observed that the few words seven thunders and great voices have great force in them as great as any circumlocution of words could express and so we know the one single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was ch 16. 17. is the description of the destruction of heathen Rome and accordingly the Latine word Fuit it hath been or 't is gone is as full an expression of an utter destruction of Troy or any the most famous city or people as can be and secondly if it be remembred what pomp had been formerly used in the foregoing Chapters to express it as approaching which made it unnecessary to describe it again more largely when it came to passe V. 6. Time no longer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying time signifies delay also and accordingly thus the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stay is used by the Apostle Heb. 10. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that comes will not delay in the very notion that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be no longer delay God's judgements shall speedily be executed and this most agreeably to the expression in Habakkuk ch 2. 3. It will surely come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will not tarry or delay any longer So Ecclus 7. 16. of wrath that is the judgements of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will make no long delay and c. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will not tarry And so in Demosthenes the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause delay to affairs V. 11. Many peoples What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be thus collected The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people is frequently taken for the Jewes and then here in the Plural see Act. 4. 25. and Note on Rev. 11. f. it will do the same or else farther it may signifie this people in all their dispersions in Asrick and Aegypt and Greece c. where the judgements of God should find them out as many as continued obdurate according to that of Christ's prediction that wheresoever the carcasse was the Roman Eagles should congregate and assemble unto them Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must rather be render'd of or concerning according to the looser use of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it then before And then
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an easie and ordinary phrase to denote the matter of the prophecy and not the auditors of it as when Ezech. 32. 2. 't is said take up a lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not before but concerning Pharaoh Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and so must in reason be joyned in the rendring Then for the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and languages those words most fitly signifie the heathen world of distinct languages one from another and all from the Jewes and agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings will signifie their Princes or considering them together in an army their Commanders or Rulers over them And the joyning of these with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Jewes in the ensuing prophecy will then signifie their fighting and destroying the Jewes and so it will most exactly belong to the time of Adrian the Emperor of Rome and his Commanders all such being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings see c. 6. Note h. Marcius Turbo and Rufus c. together with the Auxiliaries that came in to him from the Parthians and many other nations All which together are the subject of his next prophecy ch 11â— which is yet wanting to complete the destruction of the Jewes and therefore 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou must prophesy again or see another Vision and this will be the subject of it the dealing of the Jewes and the farther destruction that befell them in Adrian's time By what hath here been said will appear also what is meant by the people and kindred or tribes and tongues and nations c. 11. 9. the two former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people and tribes denoting the Jewes and the tongues and nations denoting the Gentiles viz. the people of Jerusalem as now they were made up of Jewes and Gentiles neither of which should shew any reverence to the Christians or expresse any kindnesse to them whilst those seditious people under Barchochebah were in power but on the contrary use them contumeliously and triumph over them v. 10. And so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribes and tongues and nations c. 14. 7. may denote the Jewes and Gentiles that is in that place the Saints or Christians wheresoever inhabiting CHAP. XI 1. AND there was given me a reed like unto a rod and the Angel stood saying Rise and measure the Temple of God and the note a Altar and them that worship therein Paraphrase 1. After the destruction of Jerusalem by Titus c. 10. the most memorable passage concerning this matter of the Jews and so the fittest matter of a farther vision being that which fell on that people under the Emperor Adrian the next vision here seems to belong to that And by way of preparation to the representing of it here is first set down Adrian's re-building of Jerusalem and setting up the heathen worship there To this purpose faith he Methought I had a measuring rod or pole or pertch given me as in Ezechiel c. 40. and a command from the Angel to mete the Temple of God that is first the Sanctuary or Holy and in it the Holy of Holies and then the Court where the altar of burnt-offerings stood and where the people worshipp'd and prayed to God called the court of the Israelites This measuring is the inclosing or setting thus much of the Temple apart in memory of the former consecration not to be profaned or medled with that is built upon by the Emperor Adrian who now designed to erâ—ct a new city there calling it by his own name Aelius Aeelia 2. But the court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths Paraphrase 2. But I was appointed to leave or cast out that is not thus to measure or inclose the court of the Gentiles called the outer court see note on Eph. 2. a. noting that the Roman Emperour should take that in and build upon it and about it a new city not only for Jews but Gentiles to live in and so that Jerusalem formerly called the faithful and holy city should now being thus re-built be called by another name and prosaned with Idol-worship a Temple being erected to Jupiter upon mount Sion and so continue for the same proportion of time that is three years and an half that it had in Daniels prophecy been profaned by Antiochus Dan. 7. 25. 3. And I will give power unto my note b two witnesses and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem one of the Jewish t'other of the Gentile or stranger Christians there and these being raised up by God like prophets to forewarn men of their sinnes and danger shall like prophers set themselves against the sinnes both of the Jewes and Gentiles labour to convert them all to Christianity to bring them to the reformation of their wicked lives to the purging out of all the abominable sins mentioned c. 9. 20 21. unreformed among them and this the Angel told me they should do all that space of three years and an half mentioned v. 2. and do it as prophets are wont when they prophesy judgments on unreformed sinners in sackcloth see Mat. 3. d. denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith 4. These are the two Olive-trees and the two Candlesticks standing before the God of the earth Paraphrase 4. These two Bishops of the Christian Churches there together with the congregations belonging to them were now to be look'd on as the advancers and restorers of piety after that general depravation and infidelity in that place and are therefore compared the Bishops to Zorobabel and Joshua Zach. 4. 3. described there by the embleme of the two Olive-trees and the two Churches to the two Candlesticks see ch 1. 20. standing before the God of the land ver 14. that is serving Christ continually at a time of such universal corruption among all others 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Paraphrase 5. And to these two are appliable two passages of story belonging to Elias as first bringing down fire from heaven noting what shall befall their enemies v. 13. 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry
had gotten the victory Or secondly applying it particularly to this Church the meaning may be that Christ should have faithfull servants in Judaea and continue to have so to all eternity which hath yet been made good through all changes and vicissitudes under the Pagan and Christian Emperors first and since under Saracens and Turks V. 18. Nations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only belong to other nations in opposition to the Jewes the Ethnicks or heathens as we call them though when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used that is the particular notion of it but also to Palaestine either all together as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Orig. cont Celsum 1. 4. are the Jewes in contradistinction to others or to the several parts of it divided not into Tetrarchies Judaea one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Galilee another c. and so saith Josephus of Galilee that it was the valiantest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation of Palaestine the powerfullest and best fortified when he speaks of Vespasian's overcoming it And so in the Gospels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nation against nation Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48 51 52. and c. 18. 35. and in many other places and agreeably the Tetrarch of any one of these was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Author Ethnarcha of which â—ee Baronius ad An. Chr. 2. August 49. And not only in the Singular number but also in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21. 25. the distresse of nations that is of the several parts of Palaestine noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the land which belongs to that peculiarly see Note on ch 7. a. to the inhabitants thereof the Jews and not to the heathens in the rest of the world For so that text referres speaking of their distresse and great consternation see Note on Rev. 6. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their deanimation for fear and expectation of what would come upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world that is that whole people see Luc. 2. 1. So Act. 4. 25. out of the Psalmist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and people that murmured against Christ are sure the people of the Jewes and are express'd v. 26. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings of the land and the rulers by the Kings meaning Herod who had the rule of them under the Romans Pontius Pilate c. and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers or chief men among the Jewes which v. 27. is expressly set down Herod and Pontius Pilate with the nations and people of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a place directly parallel to that which we have now in hand both referring to that of Psal 2. and so this also must be taken in that sense See Note on Mat. 24. c. Ib. Destroy the earth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to corrupt in that sense that wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being themselvs corrupted and have their very understanding perverted by custome of unnatural sins doe corrupt others see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the land and people of the Jewes see Note on ch 7. a. And so the Gnosticks that infused their filthy doctrines and corrupt practices into the Jewish believers may probably here be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that corrupt the land which are here to be destroyed and so were most notably saith Eusebius CHAP. XII 1. AND there appeared a great wonder in heaven a woman note a clothed with the sun and the moon under her feet and upon her head a crown of twelve starres Paraphrase 1. Another vision is here set down either the heaven or the aire made the scene whereon 't is represented thus And methought I saw a woman signifying the Church of Christ thereby and that woman that Church shining most illustriously with those graces which Christ the Sun of righteousnesse had bestowed upon it and thereby much outshining the Jewish state of imperfection before Christ came which was now also destroyed and this Church founded in the twelve Apostles which as teachers thereof are best compared of starres ch 1. 20. and those as so many gemmes in the crown of the Church that is principal persons in the constituting this kingdome of Christ 2. And she being with child cried travailing in birth and pained to be delivered Paraphrase 2. And this woman was with child and ready to bring forth that is by the preaching of the Apostles and Apostolical men was in travail to produce Christians see Gal. 4. 19. that is children to Christ over all the world 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads Paraphrase 3. And on the other side methought there was a Dragon that is the devil that great enemy of Christianity who had for a long time the city of Rome so religiously devoted to the worship of Idols that is of devils 1 Cor. 10. 20. under his command and all the principalities under it the first noted by the seven heads that is the seven hills on which the city was built the other by the ten horns c. 13. 1. and 17. 9 and 12. and that city noted by the seven heads was the Imperial city and so had as many crowns on the heads 4. And note b his tail drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devour her child as soon as it was born Paraphrase 4. And the Devil to oppose the prospering of the word of Christ and preaching of the Gospel made use of subtilty by the false doctrine of Simon and the Gnosticks to corrupt the doctors and people of the Church and having succeeded prosperously in it in Samaria and other places attempted the same also at Rome that as soon as any turned Christians they should infâ—se their doctrines into them see note on 2 Tim. 3. a. and 2. Thess 2. 5. And she brought forth a man-child which was to rule all nations with a rod of iron and her child was caught up unto God and to his throne Paraphrase 5. And there came into the Church many Christians in the city of Rome that imperial city v. 3. who proved very constant and faithful to Christ and so a Church was establish'd there which should convert many to the faith of Christ by preaching the word which is the rod of iron that is spiritual sword or scepter of Christ the instrument of managing his spiritual kingdome see ch 2. note o. unto them And as soon as a Church was planted here it was
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
in the Temple abstained from the sadder expressions and therefore when they meant to signifie any ill abâ—â—d â—ey called it not the Averse but the Other Augury Accordingly is that style of Horace Sperat infestis metuit secundis Alteram sortem This the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deliver any sad thing not to speak any hard or evil saying And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreeable to this is the ordinary style of fuit or vixit he hath been or he hath lived for mortuus est he is dead fuimus Troes fuit Ilium we have been Trojans Troy hath been and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it shall be rich to signifie that it hath been and is yet poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thus I must speak and not use grosse or harsh expressions And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here It hath been that is now it ceaseth to be it is destroyed by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for Prophecies CHAP. XVII 1. AND there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters Paraphrase 1. And another vision I saw to the same purpose One of those executioners of God's wrath came unto me saying I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the great whore great in it self and whore for their impieties against God their worship of many heathen gods directly owning that title as an harlot is she that takes in many others in stead of the one husband sitting that is ruling over many waters that is much people having many nations under her dominion 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Paraphrase 2. From the power and authority whereof many other kingdomes see c. 13. 14. have been confirmed and fortified in their idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practices 3. So he carried me away in the Spirit into the wildernesse and I saw note a a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and note b ten horns Paraphrase 3. And in this vision methought I was in a desart fit to represent the desolation that was to be expressed in that vision and there I saw what he had promised me v. 1. a woman that great whore mentioned there the Imperial power of Rome heathen seated on an Emperor in a scarlet robe a great blasphemer against the true God and advancer of Idolatry and he had seven heads the city of Rome built on seven hills and ten horns that is so many other Kings that ruled over divers countries and were confederate with the Roman Emperor 4. And the woman was arrayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthinesse of her fornication Paraphrase 4. And this Roman power was in great prosperity much sumptuousnesse was bestowed upon their Idol-worship and all manner of abominable filthinesse was committed therein 5. And upon her forehead was a name written note c Mysterie Babylon the great the mother of harlots and abominations of the earth Paraphrase 5. Which being so frequent and acknowledged in their secreter devotions are best described by the word Mysterie which was the word which the Greeks used for their uncleanest meetings and by Babylon see note on ch 14. c. and ch 18. a. which of old was famous for these and so destroyed From hence came all the Idolatry of the other cities see v. 2. 6. And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and when I saw her I wondred with great admiration Paraphrase 6. And beside her Idolatries and uncleannesse she was represented as a great persecuter of Christians see c. 1. d. At this sight of a woman thus represented in all glory and then drunk with blood and vomiting it out I was much astonished 7. And the Angel said unto me Wherefore didst thou marvel I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten horns Paraphrase 7. And the Angel that shewed it me v. 1. told me the interpretation of it viz. that it was designed by God to represent the Roman heathen power the seven hills on which it was built and the ten Kings consederate with it 8. The beast that thou sawest was and is not and shall ascend out of the bottomelesse pit and go into perdition and they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world when they behold the beast note d which was and is not and yet is Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated and which blasphemeth and desieth the God of heaven that is the person of the Emperor in whom this power is vested at the time to which this part of the vision refers see note a. is one which was in power but at this point of time that is after Vespasian's return out of Judaea was out of it but shall come to it again sent as it were out of hell to persecute the Christians And when he that is Domitian shall have delivered up the Empire again to Vespasian upon his return out of Judaea and for some years become a private man again this shall be matter of great admiration and astonishment to all that are not Christians wheresoever they are seeing by this means that the persecuter of Christians is gone out of power and when he comes in again shall not continue long but himself be cruelly butchered v. 8. and 11. and Vespasian a favourer of the Christians but destroyer of the Jews is come in again even while Domitian was alive which made it the more strange 9. And here is the mind which hath wisdome The seven heads are seven mountains on which the woman sitteth Paraphrase 9. This is the meaning of the riddle The seven heads are the seven hills which are so famously known in Rome 10. And there are seven Kings five are fallen and one is and the other is not yet come and when he cometh he must continue a short space Paraphrase 10. And beside they denote the seven Kings or Emperors thereof that have had any thing to doe with the Christians which are here to be numbred from the time of the beginning of these visions till this of the writing of them Of them five are dead all
of violent deaths poisoned or killed by themselves or others viz. Claudius Nero Galba Otho Vitellius one then reigned viz. Vespasian and a seventh was not yet come to the Kingdome viz. Titus who when he should come to it should reign but two years and two moneths 11. And the beast that was and is not even he is the eighth and is of the seven and goeth into perdition Paraphrase 11. And Domitian described v. 8. as he that was and is not that is one that in Vespasian's time while he was busie in other parts exercised all power at Rome and was called Emperor is the eighth that is comes to the Empire after those seven being the son of one of them to wit of Vespasian in whose time also he held the government of Rome and this a wretched accursed person a cruel bloody persecuter of the Christians and shall be punish'd accordingly 12. And the ten horns which thou sawest are ten Kings which have received no kingdome as yet but receive power as Kings one hour with the beast Paraphrase 12. As for the ten Kings of the barbarous nations noted by the ten horns v. 3. those which though after v. 16. they shared the Roman Empire yet as yet had not done so had no Kingdome as yet within the Roman Territory they for a small time complied with the Roman power 13. These have one mind and shall give their strength and power unto the beast Paraphrase 13. And did as the Emperor did persecuted the Christians in their Territories 14. These shall make note e war with the Lamb and the Lamb shall overcome them for he is Lord of lords and King of kings and they that are with him are called and chosen and faithfull Paraphrase 14. And having done so they shall â—re long be subdued to the Christian faith according to God's promise that Christ should be King of kings c. that is that Kings and Potentates should be subdued unto him and according to the reasonablenesse of it that the Christian faith consisting of nothing but patâ—ence and perseverance under persecutions without any resisting or rebelling against the persecutors should at length approve it self to Kings and Potentates and prevail upon them to embrace the faith of Christ 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall note f make her desolate and naked and shall eat her flesh and burn her with fire Paraphrase 15 16 And he saith unto me the waters that is the people of several nations that were under the Roman Emperour so lately a nd the ten Kings of those nations that had no power or kingdome within the Roman Territories v. 12. shall invade the Roman Empire and at length spoil the City of all the bravery and deprive them of many of their former dominions and set the City a third part of it c. 16. 19. on fire see Procop. Vand. l. 1. 17. For note g God shall put in their hearts to fulfill his will and to agree and give their kingdome unto the beast until the words of God shall be fulfilled Paraphrase 17. And all this an eminent act of God's providence both that all those nations should first confederate with the Romans and also that they should now break off and execute God's vengeance upon them 18. And the woman which thou sawest is that great city which reigneth over the Kings of the earth Paraphrase 18. And the woman which thou sawest is the Roman power which hath many Princes under her or the Empire of Rome and the world Annotations on Chap. XVII V. 3. A woman sit upon a scarlet That the beast here must signifie the Idolatrous heathen worship may be thought by comparing this verse with c. 13. 1. There the beast whereby that is acknowledged to be represented is said to have seven heads and ten horns and upon the heads the name of blasphemy And so here much to the same purpose the beast is full of names of blasphemy having seven heads and ten horns But it must be observed first that there are more beasts then one mendon'd in these Visions and not all signifying the same but visibly divers things and that difference observable from other circumstances As first here is the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarlet-coloured which refers to the colour of the Imperial robe which was such saith Pliny Nat. hist l. 22. 2. And so that inclines it to signifie the Emperor in this place and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast may seem a mâ—an title to represent so great a person yet when it is considered that rage and cruelty and all manner of uncleannesse may be found in an heathen Idolatrous Emperour all these being so fit to be represented by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wild beast such an Emperour as this may well own that title And so when Julian introduceth C. Caligula it is in this style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil beast succeeds in his Saâ—yre against the Caesars and in like manner of Vindex Galba Otho Vitellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these beasts and of Domitian with a peculiar Epithet to denote his cruelty such as was Proverbially observed in Phalaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sicilian beast and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloody beast exactly parallel to the scarlet-coloured beast in this place Secondly here is a woman sitting upon that beast which makes it differ again from that representation c. 13. And this woman appears to be the whore in the first verse of this chapter for being there told by the Angel that he shall see the judgement of the great whore it follows immediately he carried me and I saw a woman c. Now that this woman or great whore is the Imperial power of heathen Rome appears by her sitting upon many waters sitting there noting rule and dominion as the many waters is great multitudes of people and so by the Kings of the earth committing fornication with her v. 2. Agreeable to which it is that the beast whereon she sits should be the person of the Emperour in whom that power was vested or seated as we say which is farther express'd v. 7. by the beasts carrying the woman the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being that which belongs to carrying of burthens c. on shoulders and that we know is figuratively applied to power or government Is 9. 6. the government shall be upon his shoulders And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of blasphemy they are most signally appliable to Domitian who called himself Lord God see c. 13. Note c. and opposed the true God and set
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
sufficiently of converting and reforming the Gentile world it is Christ's appointment to his Apostles that they should disperse themselves unto all Nations and so bring them to the knowledge of his will To this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of Athanasius are observable de incarn verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law was not for the Jewes onely nor were the Prophets sent for them alone the two things meant by the Oracles here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this nation was the sacred school of the whole world from whence they were to fetch the knowledge of God and the way of spirituall living Wherein yet there was an eminent difference betwixt this and the Evangelicall oeconomy Under the Law they that would learn God's will must come up to Palaestine to fetch it but under the Gospell the Law of Christ it self goes out and takes the journey to all nations and comes home unto them which is farre the greater advantage and makes them more unexcusable which doe not receive and imbrace it V. 4. Judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to have a suit in Law saith Hesychius and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any civill controversie or contention The Hebrew in Psal 51. 4. whence 't is cited hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicando te when thou judgest literally but then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it signifie judicare to judge signifies often litigare to contend also to plead or manage a cause for one against another So Ezech. 50. 4. wilt thou judge them that is wilt thou plead for them so v. 7. and oft in these Epistles 1 Cor. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dares any wage a suit at Law implead another So in Demaratus Arcadicor 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being impleaded of murther he was freed from the accusation where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie not judged or condemned for 't is added he was absolved but accused or impleaded and again it was by his mother that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the Judge another evidence that it signifies accused prosecuted not condemned And agreeable to this will be that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 16. for charging of sin upon us inditement impleading after which followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend in the forinsecal sense for pleading or managing the suit in Law will appear also what is the originall notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified which is so often used in these Epistles For the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings in the former part of this verse is visibly of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest overcome when thou pleadest in the latter and then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie pleadings so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good success or victory of the pleader being acquitted by the Judge as in that known place of Solomon Prov. 17. 15. justifying is set opposite to condemning From hence it is justly resolved by Divines that though Rev. 22. 11. and perhaps in some other places of the Greek of the Old Testament as Ecclus. 31. 5. and 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifieth to live or do righteously yet there is this other notion which belongs to the word and must constantly be affixed to it in almost all the places of the New Testament For the due understanding of which these three things will be necessary to be remembred First that the word being Juridicall must alwayes when it is used in this sense imply a legall proceeding and therein a Judge a Client and a Law or somewhat proportionable to each of these Thus when a man is said to be justified by the deeds of the Law or by the faith of Christ in the sight of God as the man is the Client supposable to be impleaded by Satan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicature and God the Judge and the Law of Moses on one side or the Christian law the law of faith on the other the Rule or Law by which the judgment is made so he that is said to be justified must be supposed to be acquitted by the rules of that law by which he is tried and judged whether it be that given by Moses or this by Christ Thus in that eminent place Act. 13. 38 39. the summary of the whole Gospel and from which the notion of this word in the Epistles may most fitly be taken Be it known unto you that by this person Christ remission of sins is declared or preached unto you and through him every one that believeth is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all those things from which you could not be justified in or by the Law of Moses Where as it is evident that the law of Christ allowes pardon and remission for those sinnes for which the Law of Moses allowed no mercy viz. in case of repentance and sincere returning to the obedience of Christ after one or more acts of presumptuous sinnes for which the Law of Moses admitted no sacrifice no expiation but inflicted death without mercy on the offender were he never so penitent Heb. 10. 26 28. and though there were hope of pardon for such in another world yet this was not by the purport of Moses but of Christ's covenant so the Justification which is now declared from Christ and consists in God's pardoning such sinnes acquitting the penitent believer that now comes in to the obedience of Christ whatsoever his past sinnes have been is a judicial act of God's proceeding according to this rule now in force this Law of Christ this Covenant under the Gospel which because it is an act of meer mercy in God through Christ the purchase of which cost Christ his blood but cost us nothing by his stripes we were thus healed and because the condition of new life required of us to make us capable of this remission hath nothing of virtue or merit of natural or moral efficiency in it towards the purchasing remission therefore it is here affirmed that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 24. justified freely by his grace through the redemption which is by Jesus Christ The second thing to be observed in this matter is that the Gospel or the faith of Christ being now that rule by which God either acquits or condemns justifies or not justifies any whensoever Justification is mentioned it must be understood with this reference to that rule which is sometimes mention'd explicitly as when we read of his justifying him that is of the faith of Jesus ver 26. justifying by faith and through faith v. 30. that is according to that Evangelical rule the Law of faith
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâ—a that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by
them that is Goths and Vandals c. as with Satyrs and Owles Zim and Ohim c. 3. For all nations have drank of the wine of the wrath of her fornication and the Kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies Paraphrase 3. And this is a most just punishment of her foul Idolatrics which she hath infused into other Nations as far as her power extended and of her great pride and luxury the expences laid out on which were the inriching of the Merchants of other Nations which brought in fewel to the feeding materials to the supporting of it 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Paraphrase 4. And another voice methought I heard warning all Christians to come out of her that is first to abstain strictly from all communicating with her sins contrary to what the looser sort of Christians did and secondly to depart out of the city as the Emperor Honorius and the Bishop Innocentius did to Ravenna at the time of Alaricus's siege and thirdly to flie to the Basilica or Christian Church at the time of plundering or destroying Rome as the Christians did as the only way of rescuing them from the destruction 5. For her sinnes have reached unto heaven and God hath remembred her iniquities Paraphrase 5. For the voice or crie of her sinnes is come to heaven and now the vengeance is come upon her 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Paraphrase 6. Now she shall be payed for all her provocations and as she hath meted to others the Christians persecuted by her so shall it be by the Goths c. meted to her with advantage she hath mixed a poisonous cup a mixture of wine and myrrhe in seducing some and persecuting others and now she shall have twice as much bitternesse provided for her 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen am no widow and shall see no sorrow Paraphrase 7. For all her pride and luxury and haughtinesse and blasphemy in calling her self Eternal and pronouncing that she should never be subdued see Isa 47. 7 8. now she shall see she is mortal and subject to be overcome as well as others 8. Therefore shall her plagues come in one day death and mourning and famine and note b she shall be utterly burnt with fire for strong is the Lord God who judgeth her Paraphrase 8. For as a punishment of her pride and huge opinion of her self that she should reign for ever on a suddain all together shall an huge vastation come upon her a plague a slaughter and a famine and a burning of the city a third part of it ch 16. 19. 17. 16. see note on ch 17. e. and all this a visible judgment of God upon her in whose hands are all the creatures ready press'd for his service to execute his vengeance on his enemies 9. And the Kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoak of her burning Paraphrase 9. When this comes to passe then shall those of the ten kingdomes which have continued under her obedience and joyned with her in her idolatries and luxuries see 1 Tim. 5. c. lament and mourn for her but not be able to assist her 10. Standing afarre off for fear of her torment saying Alas alas the great city Babylon that mighty city for in one hour is thy judgment come Paraphrase 10. But on the contrary forsake be afraid of bringing her any relief the destruction coming so suddainly and irresistibly see note on ch 17. c. upon her 11. And the merchants of the earth shall weep and mourn over her for no man buyeth their merchandise any more Paraphrase 11. And some losse this will be to the merchants v. 3. who will have many commodities lying on their hands without any vent no body being so rich and so vainly luxurious as these that are now destroyed 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all Thyine-wood and all manner vessels of ivorie and all manner vessels of most precious wood and of brasse and iron and marble Paraphrase 12. None trading so much in all the bravery of attire and of houshold-stuffe buying all that any would bring of any of these kinds 13. And cinnamon and odours and ointments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and note c slaves and souls of men Paraphrase 13. Of perfumes and festival plenty of pompous attendants and addition of horses and chariots and of hired servants and bond-servants 14. And the fruits that thy soul lusted-after are departed from thee and all things which were dainty and goodly are departed from thee and thou shalt find them no more at all Paraphrase 14. Now is the enjoying of those things which thou lovest best interdicted thee and all the instruments of thy luxury and bravery thy Epicurisme and thy pride have forsaken thee never to return again noting that Rome shall never be either the harbourer of heathen Idols or the seat of the Empire any more see v. 21. 15. The merchants of these things which were made rich by her shall stand afarre off for the fear of her torment weeping and wailing Paraphrase 15. And when the merchants hear the news they shall stop their course and divert to some other place and doe the same thing as if they were afraid of falling under the same calamities by approaching near her 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls Paraphrase 16. And make complaints that they have lost such an excellent customer so suddainly 17. For in one hour so great riches is come to nought and every ship-master and all the company in ships and sailers and as many as trade by sea stood afarre off Paraphrase 17. And the same is the case of the marriners whose wealth is in the sea there being now no occasion of such resort to this place 18. And they cried when they saw the smoke of her burning saying What city is like unto this great city Paraphrase 18. And therefore they bewail her former greatnesse and their own losse in her destruction 19. And they cast dust on their heads and cried weeping and wailing and saying Alas alas that