have since been appointed in the Church that God will send see note i. orthodoxe and skilfull labourers for the use of his Church to convert and instruct those that are ready for it This very fitly at this point of time immediately before Christ proceeds to ordination of the twelve c. 10. 1. Annotations on Chap. IX V. 3. Within The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used in the sacred writings not for within but amongst so c. 16. 7. where their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispute was not mental but verbal for 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying and many the like One eminent place there is Ex. 17. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Lord among us and from thence 2 Cor. 13. 5. Do you not discern your selves that Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is amonst you Do not the many miracles of Christ done before you give assurance that Christ is among you But yet here it may be in the other sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying within themselves be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their thoughts and thinking in their hearts v. 4. so v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without doubt speaking within her selfe V. 9. Receit of custome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Publicans stall and the Syriacke read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Publican literally a tole-booth the English tole coming from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and booth being the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little varyed V. 10. Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanes were infamous persons among the Jews not only because they dealt and by necessity of their trade conversed with the Gentiles whence perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners joyn'd with them note heathens call'd sinners of the Gentiles Gal. 2. 15. and as Publicans and sinners here so we read publicans and heathens c. 18. 17. but also in respect of their calling that of bring the tributes at a price and raysing gain to themselves by exaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Publicans trade is filthy and sordid saith Arâ—emidorus joyning with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thieves cheats c. and Theophrastus putteth together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping whores and being publicans and so that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Publicans are theives all rapacious or robbers And so saith * Musonius that Theocritus being demanded what was the cruellest beast answered Of those on the mountains the Bear and Lion but of those in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans and Sycophants and the Hebrews have a proverb Have not a wife out of a family in which there is a publican because they are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is publicans theives wicked sinners According to this is Zachaeus's confession of his former life Lu. 19. 8. V. 14. Why Among the Idioms or peculiar formes of writing observable in the sacred writers this may be one That when one thing only appeares by the context to be designed and meant another thing is yet delivered as preparative to that that by it either by way of Comparison or Opposition c. the one principal thing designed may be more set out Thus Exod. 20. 9. 10. in the fourth commandement in which the Sabbatick rest is the only thing designed that is introduced with a sixe daies shalt thou labour and do all that thou hast to doe which being not the matter of that Commandement is there set only to prepare for the ensuing rest but the seventh day is the Sabbath c. and must not be extended any farther and is best interpreted by way of Comparison thus As thou hast six days allowed thee to labour c. So the seventh must be looked on as a rest to that God which hath been so liberal to thee So here the disciples of John designing to ask one question why Christ and his disciples fast not what is the reason of that 't is not to be thought that they would ask concerning their own fasting being well enough satisfied of the reason of that viz. the practise of all pious Jews for a long time and yet in this other question first asked and set as preparatory to the other why doe we and the Pharisees fast oft and thy disciples fast not which cannot therefore be better interpreted then thus by way of Comparison Why doe not thy disciples fast as well as we So Mar 12. 10. If a woman shall put away her husband and marry another she commits adultery Where it is not to be thought in the power of a Wife to put away her Husband but only of the Husband to put away the Wife as being superior and having authority over her but because it is possible for a woman the wife of one to yeild her selfe to be married to another and in what case soever she doth so she committeth adultery that being the thing there in hand designed to be spoken of by Christ the former of putting away the husband is mentioned without any weight set on it to prepare for the latter important part and is onely set to continue the Opposition with that which had proceeded the husbands putting away his wife v. 11. So Eph. 4. 26. Be angry and sin not let not the sun go down on thy wrath where 't is not the Apostles meaning so much as to permit anger but that is only set down as a preparative to the consequent not sinning that is moderating that passion and not letting it dwell upon us which is the only thing in that place designed to be commanded us So Ja. 1. 9. Let the brother of low degree rejoyce or boast that he is exalted and or but the rich that he is brought low where the matter of the discourse from v. 2. being exhortation to rejoyce in afflictions inforced by the advantages of them v. 3 4. and back'd with directions how to practise it by praying to God for wisedome v. 5. and perseverance in the faith required to the obtaining answer to his prayers v. 6 7 8. and so still kept to the same matter of rejoycing in afflictions it followes v. 9. Let the brother that is the Christian of low degree rejoice that he is exalted which is not at all to the point in hand but only as it prepares for that which followes by way of opposition to it but let the rich rejoyce or boast in his being made low which cannot better be interpreted according to the sence than thus As glad as a poor man would be of being made rich so glad let the rich be of his being brought low So Rom. 6. 17. where giving God thanks that they had received and obeyed the Christian faith he prepares for it with that which would not probably have been matter of his thanksgiving God be thanked that ye were the servants of sin were it not to introduce the only
Temple is here assuming a greater liberty for his Disciples from his presence and the necessity of their service to him then belonged to other ordinary Jews in all cases or then the Temple could give any servants of the Temple but also by the use of this phrase of son of man for Christ in Daniel c. 7. 13. and in every other of the 88 repetitions of it in the New Testament And although by the words as they are in S. Mark c. 2. 27. the contrary seemeth not improbable where the ground of Christs affirming that the Son of man is Lord of the Sabbath is because the Sabbath is made for man as if the Sabbaths being made for man did conclude him Lord of it and consequently that he was Lord for whom it was made that is Man in common and not Christ yet to this the answer is ready that the case of which Christ there and here speaks being for the necessary use and good of man plucking and eating for necessity and preservation of life That may be very fitly referr'd to by Christ when he saith The Sabbath is made for man so that the phrase for man shall signifie for the good of man import that the Sabbath being designed for the good of man could not reasonably be conceiv'd to oblige him to any thing so contrary to that as is starving or debilitating of nature so as to render him unable to discharge the duty of the calling And from thence that former conclusion of mans being Lord of the Sabbath will not follow because man is not Lord or free disposer of all those things that are for his good for even all the morall precepts of God also are for mans good and the King is said to be for thy good yet is not he subjected to thee as to a Lord no more then the morall law can be dispens'd with by thee The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law did not oblige to the observance of it in such cases which are for the good of man as works of mercy which being part of the morall eternall Law he preferres before the performance of these positive Lawes which respect his own service v. 7. and so that the Law of the Sabbath at the very making of it was not design'd to have force in it to bind men to strict rest in some cases as those v. 5. of the necessary services of the Temple and what is done here was for the service of Christ who is greater then the Temple And so still Christ that son of man who comes to doe good in the world is in any reason so Lord of the Sabbath as that he may use it which way he will for the use and good of man and thus God did alwaies appoint it to be used so as the Rest might be broken when any Morall good requir'd it And so likewise the strict abstaining from eating till the sixt houre or till their solemn service was performed which is said to have been observed among the Jews upon their Sabbaths at least their great daies and that custome referr'd to by S. Peter Act. 2. 16. when it being the day of Pentecost as this also was see note on Lu. 6. a. he proves that they were not drunk as they were accused because it was yet but the third not the sixth hour of the day before which they knew they did not use to eat or drink And this seems to be the quarrell that the Jewes had here to the Disciples that on the Sabbath day they eat before the time not that the rest was broken by rubbing the eares of corn Of this therefore saith Christ that were it never so much a part of the law or custome of the Sabbath yet in case of necessity which implied charity it was not of force And thus the Jewes to whom Christ spake understood his speech as appears by the question that next follows v. 10. whether 't were lawfull to heal on the Sabbath day that is whether in this case of curing God had permitted working or doing any thing on the Sabbath which Christ answers distinctly that the life or safety of one sheep according to their own doctrines much more of a man is to be preferr'd before the observation of the Sabbath One other sense is affix'd to these words as if by this phrase of the Son of mans being Lord of the Sabbath Christs power of abolishing the Sabbath were here asserted by him But to this I conceive this place doth not belong For although there is litle reason to doubt of Christs having this power yet if Christ had spoken upon that head of his power to abolish the Sabbath then 1. he would not have defended his action by that which was already while that law was in force continually practised among them which of you having c. And 2. if he had once asserted the abolition of the Sabbath the Pharisees would have needed no other lesser argument nor consequently have asked that other question to get matter of accusation against him v. 10. To which again Christs answer is the same as to the former For to both his only answer is that God preferrs acts of Charity before the outward strictnesse of Sabbatick rest To that belongs his saying Joh. 5. 17. that his Father worketh till now and he worketh that is that God the Father at the creating of the world did not so rest on the seventh or Sabbath day but that he worketh ever since in the acts of conservation and providence as he did then in creating on the six daies and accordingly in imitation of him v. 19. Christ may fitly doe the like doe cures that is preserve c. As for any distinct text in the Gospels for Christs abrogating the Judaicall Sabbath there is no more reason to expect it then the like for Sacrifices or Circumcision or the Judaicall Priesthoood the substance being come and the Temple and that people destroyed the ceremonies or shadowes Col. 2. 16 17. as farre as they were such ceased of their own accord and no farther are they now abrogaâ—ed having never been obligatory to any but that people V. 18. Chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to preferre before all others as to choose or assume to any office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take to my self in Phavorinus but in Isaiah whence this verse is cited 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain which seems rather to belong to it that of chosen being after mention'd there and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved here Ib. Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems to signifie the whole Gospel the true religion the true way of worshipping obeying God the whole will of God under the Gospel and either is to be rendred Truth out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
9. 27. with the abominable armies he shall make it desolate the word abominable being ordinarily applyed to the then polluted and idolatrous heathen world of which the Romans were a principall part whose armies were to work this desolation on Jerusalem Agreeable to which it is what Artemidorus hath said in his Oneirocritickes l. 2. c. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultures or Eagles the very creatures to which in this place the Roman armies are compared v. 28. signifie in his art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked abominable enemies the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here This army by which the desolation is wrought is therefore express'd by this And the standing of it in the holy place is the situation of it about Jerusalem for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies on or among or close to that place to wit the bounds of that City which is so oft called the holy city or place And so these words though at first sight somewhat distant from it signifie no more then that heathen army about Jerusalem And when in S. Marke 't is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it ought not that referres to the separation made by God of the Jews from all other the heathen people which were not to come to that place which is therefore called holy in respect of that separation from all others That by this Prophecy in Daniel is meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the total destruction and final ruine of the Temple see Euseb Eccl. Hist l. 3. c. 5. V. 16. Fly to c. How exactly the several passages of story in Josephus agree with these predictions will easily be discerned by comparing them particularly that which belongs to this place of their flying to the mountains c. For when Gallus besieged Jerusalem and without any visible cause on a suddain raised the siege what an act of Gods speciall providence was this thus to order it that the believers or Christian Jewes being warned by this siege and let loose set at liberty again might flie to the mountains that is get out of Judaea to some other place Which that they did accordingly appears by this that when Titus came some months after and besieged the city there was not one Chistian remaining in it This same thing is observed by Eusebius Eccl. Hist l. 3. c. 5. and that the people of the Church in Hierusalem that is the Christians there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. according to an oracle delivered by revelation to some honest men among them commanding them to goe over Jordan to a city called Pella did all remove thither and left Jerusalem without any Christians in it at their destruction And this he referres to read at large in Josephus where the story is set down The same is again related by Epiphanius de Pond Mens ch 15. see 1 Pet. 1. 5. V. 17. House top The buildings of Judaea had generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain roofs fit to walk upon and converse in as cloysters paved with stones to that purpose See Gerson tract in Magnif p. 975. whence saith he is that of the Psalmist I am become as a sparrow on the house top walking solitary there Of this whole passage that it belongs to the Jewes in Jerusalem see Caesarius Dial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ foretelling the future flight of the Jews commands them to fly to the mountains for after Vespasian Titus arising utterly demolished and depopulated Jerusalem destroyed the Jewes the men with the sword the children by dashing them against the ground cutting up them that were with child with all kind of death and destruction blotting out those fighters against God And it happened that the city was taken on the sabbath day all the people staying at home to observe the sabbatick rest and this in the winter also and so none could avoid or escape the destruction He that was on the house top indevoured to hide himself and so preferring life before possessions would not take any thing out of his house He that was in the field or country about did not onely not return to his house but fled as far as he could seeing the burning and taking of the city V. 22. No flesh By no flesh here is meant none of all the Jews so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh that is all the Jewes That is that the sharpnesse of this warre from the Romans without and of the Zelots within that killed all that were averse from warre was such that if it had continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had gone on farther against the city all the Jews every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been destroyed utterly Ib. Elects The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are those few whom God had determined to preserve out of that common destruction the beleivers among the Jewes These are the remnant so oft mentioned by the Prophets that they should escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant according to the election of grace Rom. 11. 5. So v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this remnant of the Jews have obtained that which the rest being obdurate and senselesse obtained not Of this word see Note on 1 Pet. 2. c. V. 26. Secret chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret dwellings possibly such where men could gather company together undiscernibly and so raise armies secretly as others which designed it openly in the wildernesse v. 5. But 't is more likely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken ordinarily for a magazine or storehouse the word may so signifie here places for ammunition and armes some frontier towns in the borders of that kingdome where men and armes lay in store for defence Agreeable to this is that of Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Keepers and Governours and Storers of the publick moneys and all else that was common And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before may most probably denote such houses of store under ground cellars c. V. 28. Eagles The explication of this verse will depend upon two things 1. that the Eagle was the ensigne of the Roman Militia So saith Dion 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little shrine with a golden eagle in it And though the Persians also had the Eagle in their army yet that was but one in the whole army as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Kings-colours whereas the Romans had two in every legion So in the ancient Writer of the Sibylline Oracles prophecying of the destruction of the Roman powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Eagle-bearing legions shall fall To this I shall only adde that of Pliny Nat. Hist l. 10. Aquilam Romanis legionibus Caius Marius in secundo consulatu
he said to the Paralytick I command thy health to return to thee and thee to take up that bed on which now through weaknesse thou art laid and to carry it home unto thy house 25. And immediately he arose up before them and took up that whereon he lay and departed to his own house glorifying God 26. And they were all amazed and they glorified God and were filled with fear saying We have seen strange things to day 27. And after these things he went forth and saw a Publican named Levi sitting at the receit of custome and he said unto him Follow me Paraphrase 27. Matthew or Levi the Publican see Mat. 9. b. 28. And he left all and rose up and followed him 29. And Levi made him a great feast in his own house and there was a great company of Publicans and of others that sat down with him Paraphrase 29. Matthew 30. But note b their Scribes and Pharisees murmured again his disciples saying Why doe ye eat and drink with Publicans and sinners Paraphrase 30. the Scribes of the Jews in that place and the Pharisees murmured and whispered against Christ and questioned with his disciples why their Master and they would doe that which was so unlawfull by the Jewish law to wit eat and drink with heathens and those that freely converse with them 31. And Jesus answering said unto them They that are whole need not a Physitian but they that are sick 32. I came not to call the righteous but sinners to repentance 33 And they said unto him Why doe the disciples of John fast often and make prayers and likewise the disciples of the Pharisees but thine eat and drink Paraphrase 33. when the disciples of John Mat. 9. 14. and the Pharisees observe frequent daies of fasting at least two every week and set apart those daies to prayer also more solemnly then the rest What is the reason that thy disciples doe not so at all keep no solemn weekly daies of fasting 34. And he said unto them Can ye make the children of the bride-chamber fast while the bridegroom is with them Paraphrase 34. Can it be expected or thought reasonable for the guests of a mariage-feast to fast 35. But the daies will come when the bridegroom shall be taken away from them and then shall they fast in those daies Paraphrase 35. there are sad daies to come upon my disciples and when they come and I on whom they depend am removed from them then will it be seasonable for them to practise that duty of fasting 36. And he spake also a parable unto them No man putteth a piece of a new garment upon an old if otherwise then both the new maketh a rent and the piece that was taken out of the new agreeth not with the old Paraphrase 36. No prudent man putteth a parch of new cloth into an old garment see Mat. 9. 16. or if he doe not observe that rule of prudence 37. And no man putteth new wine into old bottles else the new wine will burst the bottles and be spilled and the bottles will perish 38. But new wine must be put into new bottles and both are preserved 39. No man also having drunk old wine streightway desireth new for he saith The old is better Paraphrase 39. It is not best immediately to bring men to an austere course of life but by degrees least they fall off upon the ungratefullnesse of it for they that have tasted old wine which is the smoother will not willingly leave that for new which is more harsh see Ecclus. 9. 10. the old being sweeter more gratefull and delightfull and agreeable to the stomach And thus it is fit to condescend to the weaknesses of men and not presently to require of my disciples the austerities of fastings c. especially while I am with them which is rather a time of festivity to them But there will soon be a season for fasting also ver 35. c. Annotations on Chap. V. V. 2. Gone out of them Some differences seem to be between the story of Christs coming to these two boats c. here set down from what it had been in S. Matthew There Peter and Andrew were casting nets into the sea or lake Mat. 4. 18. and James and John were in the ship mending their nets v. 21. but here 't is said indifferently of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having departed from their boats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they washed or had washed their nets So again 't is said that Christ called Andrew and Peter and they followed him Mat. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and departing thence he saw the other two and called them v. 22. whereas here when Peter is called James and John are with him v. 10. and unlesse they were called at the same time with Peter there would be found no other mention of their call or their following of him In answer to these it must first be observed in general that Matthew and Mark making a brief summary relation and leaving out a main particular of this story which Luke takes in that of the miracle of the fishes and setting down no more but his seeing and coming to their boats and his calling them and their following him doe upon occasion of his coming first to one boat then to the other set down all that belongs to the one before they proceed to the other which is very ordinary in all stories when yet many of the passages are intermix'd This being said it must next for the reconciling of the first seeming difference be observed that what is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist must be understood of the time past indefinitely and be best rendred they had washed their nets and so for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too they had gone out and wash'd that is they had given over fishing at that time and having done so they were returned to their boats again before this time when 't is said of Christ that he saw their ships standing by the lake that is at the point specified here ver 1. when standing by the lake the people press'd upon or flocked unto him to hear the word And as this is intimated by S. Luke ver 3. when 't is said that Christ entered into one of the ships and desired Simon the owner of it to thrust out a little which notes that he was come back to the boat again and as this is all that is affirmed by S. Luke in that matter so it agrees very well with that which is said by S. Matthew For before this it is at Christs first comming to the lake that S. Matthew describes them in another posture Jesus walking by the sea of Galilee saw two brothers Simon and Andrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. casting a net into the sea Which as it may possibly signifie fishing so it may otherwise be interpreted not to denote their being actually a fishing at
the water stepped in was made whole of whatsoever disease he had Paraphrase 4. For an angel or as it may be probably supposed an officer for that purpose see note on Act. 12. d. and here note a. 5. And a certain man was there which had an infirmity thirty and eight years 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole Paraphrase 6. had a tedious chronical sicknesse of it 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the sabbath 10. The Jewes therefore said unto him that was cured It is the sabbath day it is not lawfull for thee to carry thy bed Paraphrase 10. the carrying of thy bed is the carrying of a burthen and that a labour contrary to the Sabbatick rest and therefore unlawfull to be done by thee 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Then asked they him What man is he that said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveighed himself away a multitude being in that place Paraphrase 13. For by reason of the great multitude that was there at the time Jesus had opportunity to depart from among them without any mans taking notice of it 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sinne no more lest a worse thing come unto thee Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom must oblige thee to an upright reformation of life or els thou art to expect more fearfull judgments then that disease was 15. The man departed and told the Jewes that it was Jesus which had made him whole 16. And therefore did the Jewes persecute Jesus and sought to slay him because he had done these things on the sabbath day Paraphrase 16. both wrought a cure which they thought unlawfull on the sabbath Mar. 3. 2. and also bad him to carry his bed v. 10. 17. But Jesus answered them My Father worketh hitherto and I work Paraphrase 17. To this exception of theirs against him because of his curing on the Sabbath Jesus made this reply God my Father from whose rest you take the celebration of the sabbath did not so rest from all work on the sabbath day but that ever since he hath done works of providence see Chrysostome hom 10. in Gen. p. 63. and of preservation and mercy every day And why may not I his Son doe so without exception my Fathers actions and mine being the same 18. Therefore the Jewes sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equall with God Paraphrase 18. which the Jewes that knew that the son of God must be of the very divine nature as a son is of the same nature with his father and therefore equall with God â—â—erpreted to be a blasphemy in him whom they believed not to be the Messias and therefore fit to be punished with death 19. Then answered Jesus and said unto them Verily verily I say unto you The Son can doe nothing of himself but what he seeth the Father doe for what things soever he doth these also doth the son likewise Paraphrase 19. To this exception of theirs against Christ he answers although I affirm my self the son of God and so am rightly concluded by you to be equall with my Father yet this is farre from being matter of impiety in me farre from opposing my self against God For I doe nothing but what is the expresse will of my Father that I should doe and therefore t was reasonable for me to say what I did v. 17. that my Fathers actions will justifie me in doing the 〈◊〉 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things then these that ye may marvaile Paraphrase 20. For out of the infinite love my Father bears to me he communicates all things to me and by that means you are likely to have greater matter of wonderment then this curing a sick man on the sabbath can amount to 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will Paraphrase 21. For even to the raising of the dead farre greater then the curing of the sick my Father hath communicated his power to me and as my Father raiseth so will I whomsoever I please 22. For the Father judgeth no man but hath committed all judgment unto the Son Paraphrase 22. And for the office of judging Angels or Men my Father doth it not himself but hath put all into the Sons hand both the present governing of the Church and finall sentencing of all 23. That all men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father when you do despise and dishonour me which am sent with this power at this time on purpose to be honoured by all men in the same manner as my Father is honoured that so I may work a reformation among you 24. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Paraphrase 24. This is so perfectly the will of my Father that I must tell you that on your heeding and hearkning to me at this time and believing and entertaining my doctrine as the message of God depends your eternall well-being your escaping eternall death and attaining eternall life 25. Verily verily I say unto you The hour is coming and now is when the dead shall heare the voice of the son of God and they that heare shall live Paraphrase 25. And I assure you this power which God my Father hath given me at this time extendeth to the greatest things even to raising the dead out of their graves as also sinners out of their graves of sinne which power you shall shortly see nay in the spirituall sense is already exercised by me 26. For as the Father hath life in himself so hath he given to the Son to have life in himself Paraphrase
so long promised them by God as Ruth 3. 1. seeking her rest is getting her a quiet prosperous condition and belongs there to getting her an husband which was childlesse that it may be well with thee as there it followeth and it is more fully explained v. 10 11. When ye go over Iordan and dwell in the land which the Lord your God giveth you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring your burnt offerings c. Where 1. the reason is manifest why it is called Gods rest here because God giveth it them it is an eminent act of his power and mercy that they ever come to it 2 ly it is clear that the rest consists in the expulsion of their enemies their quiet and safety an immediate consequent of which is their peaceable publick assembling to the service of God at Ierusalem Now as 't is the judgment of the learned Iews David Kimchi c. that the state under the Messias is fore-typified by that rest of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come which shall be all Sabbath saith Solomon Iarchi on Ps 92. so here it appears by this authors application of it And accordingly we may discern what is the meaning of Gods rest which c. 4. 1. is said to be promised the Christians even that which is most literally express'd by that description of that rest in Deuteronomy viz. a quiet and safety from the persecutors prosperous peaceable daies for the publick worship and service of God which should now shortly befall the Christians by the destruction of their persecutors the unbelieving Jewes who as the Canaanites when they had fill'd up the measure of their iniquities should shortly be rooted out The only thing farther to be observed and wherein the parallel was to hold most remarkably and which is the special thing that is pressed in this place is the fate of the disobedient murmuring Israelites which were so impatient of the hardships that befell them in their passage toward this rest that they frequently and fouly fell off from God and returned to the sins and idolatries and villanies of heathen AEgypt from whence they were rescued by God all these were excluded from this rest of Gods giving their carcasses fell in the wildernesse and of that whole generation only Caleb and Ioshua which were not of the number of these provokers attained to that rest were allowed entrance into Canaan And just so the Gnostick Christians those that in time of persecution forsook Christ and returned to the heathenish horrid villanies from which Christianity was designed to rescue them were never to enter into this rest of Gods were certainly to be destroyed with the Jewes with whom they struck in and complied and desiring to save their lives should lose them using their own wayes to attain their rest or quiet should miscarry and never have part in Gods rest whereas all that have believed c. 4. 3. that is that have or shall adhere and cleave fast to Christ in the present persecutions andnever murmure nor provoke do certainly enter into this rest as many as survive these persecutions happy Halcyonian daies of a peaceable prosperous profession of Christianity were very shortly to attend them And this is a sufficient means of explaining and understanding that whole 4 th Chapter of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rest and the Sabbatisme as that is distinctly severed from the seventh daies Sabbath ver 4. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth and is now shortly to be had to the people of God the faithfull sincere constant Christians the true Israelites v. 9. and so v. 10 11. where also the parallel is observed betwixt this rest of Gods giving and that Sabbatick rest which God is said to have rested on the seventh day For as that was a cessation from all the works of the six daies creation v. 10. so is this rest that is now to befall the Christians a remarkable discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them and is accordingly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest or release to the persecuted 2 Thess 1. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshment or breathing from these toyles See Act. 3. Note a. According as it fell out in Vespasian's time immediately after the destruction of the Jewes See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings Rev. 14. 13. it is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their resting from their toyles or labours See Rev. 14. c. And it is father observable to this purpose that the institution of the Sabbath among the Jews though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest yet Deut. 5. where that commandment is again repeated 't is set parallel to and commemorative of the deliverance out of Aegypt Remember thou wast a servant in the land of Aegypt and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm therefore the Lord thy God commanded thee to keep the sabbath day v. 15. By which it appears how fitly and with what analogie to Scripture-style this deliverance from persecutions and daies of peaceable serving of God are here styled a rest that had long been promised and now approached the Christians For as the Jewish Sabbath in some things resembled the rest after the Creation in being a cessation from works of weight and difficulty with which formerly the person was exercised and so also in respect of the time of observing it the seventh day but in other things is the represencation and commemoration of the deliverance out of Aegypt in respect of the tasks and stripes from which they were freed and of the plentifull condition to which they were brought so may the word rest prophesied of by the Psalmist both as it iconcerned the Jewes in Davids time as still future both after the Creation and after the entring into Canaan so many years and as it yet farther respected the times of Christ be fitly interpreted rest from persecutions and have one eminent completion in this the Christians peaceable enjoying of Christian assemblies which was now through the conduct of God approaching them CHAP. IV. 1. LET us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Paraphrase 1. Upon those words of God c. 3. 15. an ominous admonition if it be not heeded we have great reason to fear lest that promise of coming to Gods rest as for those others to Canaan being made to us a promise of deliverance from our persecutors and peaceable daies of professing
the Gospel attending it see c. 3. c. we may yet see note on Mat. 3. f. by our disobedience misse of attaining to it 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them note a not being mixed with faith in them that heard it Paraphrase 2. For as they had the Law of God the Decalogue delivered unto them so we have the Gospel the new Law of God preached by Christ on that other mountain Mat. 5. 6 7. But as then so here this word of God being only heard and not digested by faith will not be profitable or stand them in any stead that have heard it it being the practice of the Gospel-precepts patience and constancy c. which will advantage any Or we must to our hearing Gods word adde both obedience and Communion with all Orthodox Christians or else the word will benefit us nothing 3. For we which have believed do enter into rest as he said As I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the world Paraphrase 3. For as there is such a thing as a rest yet future for us to hope for so it is most certain that this is only for constant persevering believers to enter into and such must we be if we mean to enter into Gods rest By Gods rest I mean not that which is so oft called by that name the Sabbath of the seventh day after the creating of the world in six daies there are more rests of God beside and after that That mentioned in the Psalmist Psal 95. 8. is called Gods rest though it were many years after the creation of the world And so there is now a yet future rest for us happy peaceable Halcyonian daies here in the Church of Christ now persecuted which shall shortly come after the destruction of Christs enemies quiet seasons of worshipping of God answerable to that Canaan that the Israelites all but the murmureâ—s possess'd after the expulsion of Gods enemies the Canaanites c. which they that hold out and are not discouraged by the present pressures shall attain to if they live so long and however an eternal rest in heaven And it neerly concerns us now to attempt to enter into that and to be very carefull to doe so 4. For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works Paraphrase 4. For one place of Scripture speaks of that first sabbath immediately after the creation thus And God c. 5. And in this place again If they shall enter into my rest Paraphrase 5. And another in the Psalmist long after mentions this other rest as still future which as it cannot referre to that after the creation so neither can it to that of the Israelites in Canaan being written after them both but in the first sense to Davids time being a promise to them of that age that if they would then come in and hearken to the voice of God after all their former rebellions their land should be truly what it was promised to be a rest to them no Midianite Philistine or Canaanite should disturbe them their ark should be no more captive but rest with them for ever in Jerusalem and in a second mystical sense to these times of the Gospel to which the Jewes acknowledge that Psalm to belong and wherein God by Christ was present among them the highest completion of what was obumbrated by the Ark or Temple but should be taken away from them if they did not timely believe on him 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached enter not in because of unbelief Paraphrase 6. Seeing then there is such a thing as a rest for some to enter into and the Israelites that came out of Aegypt through their disobedience failed of entering into it 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts Paraphrase 7. And again seeing the Psalmist so long after the Israelites entring into Canaan speaks of a set time of entring into his rest and that at that time still future and yet farther typical of somewhat under the Gospel 8. For if Jesus had given them rest then would he not afterward have spoken of another day Paraphrase 8. For if Joshus which is in the Syriack dialect call'd Jesus see Act. 7. 45. had compleated that prophecie by leading them into it whom Moses had not led the Psalmist would not then have spoken of another future 9. There remaineth therefore a rest to the people of God Paraphrase 9. It from all these premisses clearly follows that there is now for Christians a rest still behind which all that adhere fast to Christ shall now have their parts in and of which that place in the Psalm is a typical prediction see note c. on c. 3. 10. For he that is entred into his rest he also hath cesed from his own works as God did from his Paraphrase 10. And this rest is a rest from toyl and labour a quiet repose of the Church as of the Ark at Jerusalem in a free exercise of the true religion such as will be had after the destruction of the persecutors parallel to that sabbath wherein God rested from his labours and hallowed it a day unto his service 11. Let us labour therefore to enter into that rest lest any man fall off after the same example of unbelief Paraphrase 11. Let us then set carefully about this design of getting our parts in this rest and that must be if we fall not from these promises and hopes through disobedience as the Israelites sell from their rest in the promised Canaan 12. For note b the word of God is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Paraphrase 12. And let us not think to deceive or escape that vengeance that expects all that fall off from Christ how closely and cunningly soever they doe it For what Christ hath foretold that he that will save his life shall lose it and that they only that hold out and endure to the end shall escape is sure to prove so true that there is no hope by the most artificious dextrous managery to avoid the force of it the word of God being like God himself vital and operative piercing into the depths and secrets of men distinguishing between those which are the hardest to be discriminated the true and the hypocritical Christian and when the actions doe not discover searching into the thoughts and most cunning contrivances
31. 50. Parce nobis Moses Doctor noster nè unus aspexit God forbid that any of us should have look'd See Buxtorf Chald. Dict. rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 23 Satan The title of Satan here signifies according to the use of the Hebrew phrase 2 Sam. 19. 22. where David rejecting the counsel of Abishai saith Why art thou to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Satanam for an adversary that is Why dost thou give me this evil pernicious counsel and so suppliest the true enemies or even the Devils place to me V. 25. Deny himself Denying himself is renouncing all interest relations engagements of his own when they come in ballance or competition with Christ Thus saith Porphyrie of the Gymnosophists among the Indians that there were two sorts of them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divines by families and the Samanaei which were chosen and of these whensoever any had once taken the stole upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 58 59. he never thought of any return to wife to children or at all to himself again V. 26. Lose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a mulct inflicted on one is not thought very fitly to be joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul as the Accusative case govern'd by it but rather to stand as a Passive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so not only to belong to the finall fatall losse or damnation of the soul but also to any losse or damage that belongs to it here as deprivation of grace nay guilt of sin c. so Munsters Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive damage in his soul Yet may it be read with an Accusative case following the Verb as in that place of Agathias in the speech of Phartazes to the Colchians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What if we gain all Persia and lose our lives or our soules a place almost parallel to this V. 27. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance of God or speciall presence which is call'd his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory consists generally in the appearance of his guard the Angels that wait on him as when Jacob sees the vision of Angels he concludes Surely the Lord is in this place And accordingly here Christ coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory of his father is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels See Note on c. 3. k. V. 28. Coming in his kingdome the nearnesse of this to the story of Christs Transfiguration makes it probable to many that this coming of Christ is that Transfiguration of his but that cannot be because the 27 th ver of the son of mans coming in his glory with his Angels to reward c. to which this verse clearly connects cannot be applied to that And there is another place Joh. 21. 23. which may help to the understanding of this which speaks of a reall coming and one principall person agreeable to what is here said of some standing here that should tarry or not die till that coming of his And that surely was fulfilled in Johns seeing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or famous destruction of the Jewes which was to fall in that generation Mat. 24. that is in the life-time of some there present and is called the kingdome of God and the coming of Christ and by consequence here most probably the son of mans coming in his kingdome see the Notes on Mat. 3. 2. c. and ch 24. 3. b. that is his coming in the exercise of his Kingly office to work vengeance on his enemies and discriminate the faithful beleivers from them And because the way for God to be present in one place more then another as to the presence of a Glorious appearance or vision is by the presence or satellitium of Angels and because the appearing of them is call'd Schechina or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and again because these Angels are his officers and employed in his service to punish as when the Angel smites with pestilence or discomfits the enemies armies destroys the murmurers and the first-born of Aegypt and is accordingly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer Heb. 11. 28. and the like therefore this coming of his is said to be in the glory of his father with his holy angels v. 27. as Jude 14. The Lord cometh with his holy myriads that is with his hosts of Angels to execute c. which it seems was an ancient forme of speech there cited from the book of Enock by Gods coming with his Angels to signifie his taking vengeance on sinners CHAP. XVII 1. AND after six daies Jesus taketh Peter and James and John his brother and bringeth them up into an high mountain apart Paraphrase 1. Those three of his Disciples which had many singular favours afforded them above the rest of the twelve Peter and the two sons of Zebedee and leaving all the rest behind bringeth them up into an high mountain 2. And was transfigured before them and his face did shine as the sun and his rayment was white as the light Paraphrase 2. changed into another form or manner of appearance expressed in the following words his countenance shined c. 3. And behold there appeared unto them Moses and Elias talking with him 4. Then answered Peter and said unto Jesus Lord It is good for us to be here If thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias Paraphrase 4. Then Peter said to Jesus Lord let us abide here and not consort any more with those beneath us and to that end build three boothes one for thee and us 5. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved son in whom I am well pleased hear ye him Paraphrase 5. Whatsoever he shall teach is that which you are to receive as my good pleasure before any either of the law or prophets Moses or Elias then appearing according to that prediction of Moses himself Deut. 18. 15. Him shall ye heare 6. And when the disciples heard it they fell on their face and were sore afraid Paraphrase 6. And when Peter and James and John heard that voice from heaven they were amazed and astonied for fear and fell down prostrate 7. And Jesus came and touched them and said Arise and be not afraid 8. And when they had lift up their eyes they saw no man save Jesus only 9. And as they came down from the mountain Jesus charged them saying Tell the vision to no man untill the son of man be risen from the dead Paraphrase 9. Tell not that which you have now seen and heard to any man no not to the rest of your fellow-disciples see note on c. 8. b. 10. And his
commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is merciful or kind to those of their family Thus when Hesychius mentions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as hath been said the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek termination which signifies bountiful or merciful he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making these three words to have the same signification and so doth the Targum render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes that is good And so in this place the Master is said to be good because he gave to him that had been in the vineyard but an hour as much as was the wages of the whole day This though it were not matter of injury to them that had labour'd all day because they had the full hire for which they had contracted is yet matter of murmuring there v. 11. and indeed hath somewhat of difficulty in it how to reconcile it with Gods rewarding every man according to his works or actions which is everywhere said of God and his giving a more liberal harvest to him that soweth plentifully then to any that soweth lesse plentifully 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jewes and therefore if any part of it were here unmention'd by Christ and briefly referr'd to by him the sure way will be to supply it by the Authors among them by whom 't is fully set down Now this is done by Gemara Hierosol Cod. Berachoth Of a King and labourers hired by him and one of them paid for a little time the whole dayes hire whereupon the rest of them grieve and murmure and say We have laboured all day and this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hath not laboured above two houres of the day and say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath received his hire in peace that is the full hire of a day for that small time To these the Kings answer there is He in that two houres hath laboured as much as you have done all the day Here it is evident the account of the businesse is laid upon the superabundant diligence and earnestnesse of those that came late in which God though not tyed by contract as with the other but only by promise of giving them what shall be mee◠v. 47. that is dealing equitably with them thinks fit to reward through his mercifull interpretation and acceptance of it as richly as the whole dayes labour of the others And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord v. 15. and not upon their superabundant diligence for the time that they were in the Vineyard yet is this other reason to be supposed here also being not by this excluded any more then Gods rewarding according to works is excluded by his being merciful when indeed David makes a close connexion between them Ps 62. 12. Thou Lord art merciful for thou rewardest every man according to his workes and 't is possible it might also be mentioned by Christ though for brevity it be not here set down And indeed this form of answer here used by Christ and set down by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repell and poze the disputer Is it not lawful c. Is thy eye evil c. is very fit to have been prooemial to this other of the equitablenesse of the payment in like manner as Rom. 9. 20 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear that in Christs application of the Parable to his designed businesse this is more then intimated For the whole parable being briefly applied in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the first shall be the last and the last the first the reason is distinctly annexed For or because many are the called but few the chosen Many of the called that is those that were hired and admitted into the vineyard are not the chosen that is are not thought fit to be rewarded at all by Christ which à majori concludes that some that came in later deserved as well as they that were first called in in the morning which cannot be but as saith S. Paul of himself by their labouring more abundantly for the time then they had done which were longer there V. 16. Called What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here and how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth examining at large now once for all which therefore I shall set about The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament are proportionable one to the other and will mutually help to the understanding one the other If we look on them in the Apocrypha as we meet with them both in one place of the third book of the Maccabees it will prove a useful rise There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies guests invited to a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer and invocati in Plautus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office of inviting and entertaining them and Judith 12. 11. a banquet or invitation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that was to invite and entertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitator in the Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Noted In the Greek translation of the Canonical books of the Old Testament the word hath another notion as when those that were pitch'd on as special men by Adonijah to be of his party are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 1. 49. and v. 41. the called of Adonijah not because they had been invited by him to a feast but such as were call'd by his name that is such as adhered to him For so they that Absalom had pick'd out in the same manner to be his confidents are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred call'd men 2 Sam. 15. 11. So that hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are pitch'd on either to receive speciall favours or over and above to be employed in special trusts and the latter the special meaning of the word So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers where probably it must signifie special pick'd Artificers Besides this notation of the Greek from the Hebrew for calling there is another for celebrare to celebrate and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie celebrem as well as vocatum and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious famous sometimes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called
now come and Gods remarkable judgments upon the whole nation are approaching see Note on Mat. 3. c. which there is no way to avert from any but by beleiving the Gospel now to be preach'd by Christ and amending of their lives 16. Now as he walked by the sea of Galilee he saw Simon and Andrew his brother casting a net into the sea for they were fishers Paraphrase 16. washing their net see Note on Luke 5. a. 17. And Jesus said unto them Come ye after me and I will make you to become fishers of men Paraphrase 17. And having fiâ—st shewed them a great miracle convinced them of his divine power he called them to be his disciples telling them that he would employ them in an office of greater importance and so enable them for it that they should be able to win men to righteousnesse as now to get fishes into their nets 18. And straightway they forsook their nets and followed him Paraphrase 18. And upon this command of his immediately they left their imployments and as disciples attended constantly on him 19. And when he had gone a little farther thence he saw James the son of Zebedee and John his brother who also were in the ship mending their nets Paraphrase 19. with their father Zebedee Mat. 4. 21. and other labourers here mentioned v. 20. all together in a ship 20. And straightway he called them and they left their father Zebedee in the ship with the hired servants and went after him Paraphrase 20. See Luke 5. a. 21. And they went into Capernaum and straightway on the Sabbath day he entred into the Synagogue and taught Paraphrase 21. a city of Galilee called Capernaum Mat. 4. 13. 22. And they were astonished at his doctrine for he taught them as one that had authority and not as the Scribes Paraphrase 22. And they wondred extreamly at his way of instructing them Mat. 7. 28. For his manner of teaching was not like that of the Doctors of their law who only expound the law and tell them the traditions of their fathers the Jews but he as one that came with power from heaven to give new rules of life delivered his doctrine with great authority 23. And there was in the Synagogue a man with an unclean spirit and he cryed out Paraphrase 23. possest with a devill Luke 4. 33. see Mar. 3. 22 30. which cast him into a fit of epilepsie 24. Saying Let us alone What have we to doe with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy one of God Paraphrase 24. Subdue quell undoe us cast us out of our possesions 25. And Jesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean spirit had torn him and cryed with a loud voyce he came out of him 27 And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this For with authority commandeth he even the unclean Spirits and they doe obey him Paraphrase 27. This is more then was ever heard of before and therefore sure his doctrine comes from heaven in an extraordinary manner for it appears that he hath an authority over the devils themselves and they are subject to him 28. And immediately his fame spread abroad throughout all the region round about Galilee Paraphrase 28. through all Galilee a third partition of Palestine called the ambient or circumjacent region of the nations which encompassed Judea See Note on Mat. 4. e. 29. And forthwith when they were come out of the Synagogue they entred into the house of Simon and Andrew with James and John 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the fever left her and she ministred unto them Paraphrase 31. took held of her hand and raised or lifted her up and asâ—oon as he hid so the disease forthwith left her and she was so well that immediatly she attended and made provision for them 32. And at even when the sun did set they brought unto him all that were diseased and them that were possessed with devils 33. And all the city was gathered together at the dore Paraphrase 33. well-nigh all the inhabitants of that place were 34. And he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak because they knew him 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 36. And Simon and they that were with him followed after him Paraphrase 36. the rest of the disciples whom he had called pursued and sought after him 37. And when they had found him they said unto him All men seek for thee Paraphrase 37. Sir thou art extremely enquired for and sought after by all 38. And he said unto them Let us goe into the next townes that I may preach there also for therefore came I forth Paraphrase 38. for that was the appointment and employment for which I was sent by my Father 39. And he preached in their Synagogues throughout all Galilee and cast out devils 40. And there came a leper to him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean Paraphrase 40. If it be thy pleasure to shew forth thy power thou art most able to cure me of my leprosie 41. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean Paraphrase 41. It is my pleasure be thou cured of thy leprosie 42. And assoon as he had spoken immediately the leprosie departed from him and he was cleansed 43. And he straightly charged him and forthwith sent him away Paraphrase 43. with threats commanding him not to speak of it see Mat. 8. 4. Note b. he 44. And saith unto him See thou say nothing unto any man but goe thy way and shew thy self to the Priest and offer for thy cleansing those things which Moses commanded for a testimony unto them Paraphrase 44. See Note on Mat. 8 c. d. 45. But he went out and began to publish it much and to blaze abroad the matter in so much that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter Paraphrase 45. no longer with safety come publickly into the city but was fain to withdraw himself into places of solitude see Note on Mat. 8. b. and yet even there the people found him out and in great multitudes came to him from all parts Annotations on S. Mark Chap. I. V. 12. Driveth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not in the New Testament alwayes signifie according to the literal notation of it to cast out but
also Luke 11. 53. is to be rendred was angry with him will be best understood by the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by it in the Old Testament That signifies to bate to hinder or to set ones self against another to be an adversary and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being angry as of Esau against Jacob Gen. 27. 41. and Psal 54. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing injuries in mind designing revenge Gen. 50. 15. and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Gen. 49. 23. Accordingly Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were wroth or angry and both he and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears the injurie in mind sets him against or is angry So Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have somewhat against any one V. 20. Observed him What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is a matter of some Question That which seems most probable is that it signifies as the literal notation imports and as the Vulgars custodiebat expresseth kept him guarded and so secured and preserved him For though he were imprisoned by him before yet it is clear that he suffered him not to be hurt by any and accordingly Herodias though she bare him a grudge and would have killed him yet she could not v. 19. And the reason is rendred in this verse for he bare such a reverence to him for his justice and piety that he preserved and guarded and kept him safe from her malice V. 21. A convenient day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a festival day a day of vacancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew a good day that is a solemn festival a day of rest from labour set apart for festivity from whence hath the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a day of vacancy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is here used v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not leisure to cat and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant and such it is clear was this Herods birth day whereon he made a supper for his Lords c. and whereon there was a dauncing ver 22. V. 27. Executioner Spiculator in the stories of the Roman Emperours signifies a souldier of the guard and agreeably when we read in the stories of Pharaoh and Nebuchadnezzar the captain of the guard the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum So the captains of fifties 1 Kings 9. 11 13. were captains of the Kings guards which being by the custome of Jewes Aegyptians Chaldeans and Romans executioners of those whom the King condemned to death it is here therefore appointed to one of these to goe and behead the Baptist which accordingly is done V. 39. By companies Of the manner of accubitus or lying at meat we have formerly spoken and so of the custome of eating in gardens and lying on beds or areolae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them see Note on Mat. 8. g. All that will be needful here to adde is the observing of the phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two former clearly taken from the Hebrews who want phrases of distribution and use doubling of words in their stead So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. two two like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man that is man by man one by one in imitation of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8. 9. And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the very form used by Physicians in their Recipe's to note the several proportions of each ingredient as here the number of the guests which were ranked or marshall'd together by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master of the feast Joh. 2. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus for which we read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius hath the care of preparing and ordering the feast and guests and so ranks them here an hundred in one rank fifty in another Another phrase like unto this we have Lu. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them lie down fifty in a bed V. 46. Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally and primarily signifies a field fignifieth also the region or countrey about all beside the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region without the city saith Phavorinus and so the Latine ager is usually taken CHAP. VII 1. THen came together unto him the Pharisees and certain of the Scribes which came from Jerusalem 2. And when they saw some of his disciples eat bread with note a defiled that is to say with unwashen hands they found fault Paraphrase 2. take their dinner their meat without using the ceâ—â—â—mony of wathing their hands before it 3. For the Pharisees and all the Jews except they wash their hands note a oft eat not holding the tradition of the Elders Paraphrase 3. doe not ear any meat and this in obedience to an ordinance made by their Praedecessors not recorded in the Scripture of the old â—estament 4. And when they come from the note b market except they note c wash they eat not many other things there be which they have received to hold as the washing of cups and pots brazen vessels and tables Paraphrase 4. And when they come from the market or hall of judgment or any the like mixt assemblies they wash their hands solemnly for fear they may have been defiled there before they eat And in thir matter of washing many other ordinances there are which they think themselves bound to observe as laws divine as the washing of cups to drink in of pots containing somewhat above a pint of brazen vessels when carthen vessels if defiled were to be broken and also of beds on which they did eat then as now on tables 5. Then the Pharisees and Scribes asked him Why walk not thy disciples according to the tradition of the Elders but eat bread with unwashen hands Paraphrase 5. observe not thy disciples the ordinances of our progenitors which forbid to 6. He answered and said unto them Well hath Isaias prophecyed of you hypocrites as it is written This people honoureth me with their lips but their heart is farre from me 7. Howbeit in vain do they worship me teaching for doctrines the traditions of men 8. For laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such like things ye do Paraphrase 6 7 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strictnesse in performances toward God and
and the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day Is 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime or first Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third prime Sabbath that is the great â—ay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored or reverenced By all this appears that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be according to Analogy by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words the second tithing V. 12. Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack read ubi conspiciebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratories or praying houses of God Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus in his own life the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so 〈◊〉 〈◊〉 〈◊〉 〈◊〉
them he said unto them Go shew your selves unto the priests And it came to passe that as they went they were cleansed Paraphrase 14. You shall be healed and therefore go and shew your selves to the priest which by the law you are required to do when the cure is wrought that he may pronounce you clean Do you go immediately to the priest and before you come thither you shall be cured And accordingly it fell out as they were on their way they were healed 15. And one of them when he saw that he was healed turned back and with a loud voice glorified God 16. And fell down on his face at his feet giving him thanks And he was a Samaritan Paraphrase 16. now came near unto him being cured of his unclean disease which before made him stand afar off and fell down before him on his face 17. And Jesus answering said Were there not ten cleansed but where are the nine 18. There are not found that returned to give glory to God save this stranger Paraphrase 18. No one hath return'd to acknowledge the mercy save this one who is a Gentile or no Jew for so are the Samaritanâ— accounted by the Jews 19. And he said unto him Arise go thy way thy faith hath made thee whole 20. And when he was demanded of the Pharisees When the kingdom of God should come he answered them and said The kingdom of God cometh not with observation 21. Neither shall they say Lo here or lo there for behold the kingdom of God is within you Paraphrase 20 21. When that kingdom of God which John Baptist and he had preached so often should come he said It comes not in any splendid manner as you expect with a pompous solemn Court along with it for men to gaze and look upon it and say Lo here it comes as it is wont to be with ordinary Courts of kings when they remove For indeed it is already among you the Gospel preacht which is the scepter of this kingdom and all other parts are but attendants of that See Mat. 3. c. 22. And he said unto his disciples The dayes will come when ye shall desire to see one of the dayes of the son of man and ye shall not see it Paraphrase 22. And turning to his disciples he tells them of these Pharisees and other the like contemners of his preaching that they that now despise this scepter of the kingdom receive not the Gospel there shall come out against them that iron rod destruction for this great sinne and then 't will be too late for them to wish for these daies of mercy which now they despise and make no use of 23. And they shall say to you See here or see there go not after them nor follow them Paraphrase 23. Then many shall put you in hopes of a deliverer pretend that there is a Messias in this or that place but do not you follow nor heed any such report nor look for any such deliverer See Mat. 24. 25. 24. For as the lightning that lightneth out of one part under heaven shineth unto the other part under heaven so shall also the son of man be in his day Paraphrase 24. For a destruction shall come like lightning quick and fearful upon the Jews from the Romans in this day of Christ's vengeance upon his enemies See note on Heb. 10. a. 25. But first must he suffer many things and be rejected of this generation Paraphrase 25. But this shall not be till after Christ's being rejected and crucified by the Jews 26. And as it was in the daies of Noe so shall it be also in the daies of the son of man 27. They did eat they drank they maried wives they were given in mariage untill the day that Noe entred into the ark and the flood came and devoured them all Paraphrase 26 27. And as it was in the old world when for the great provocations thereof God was pleased to send the flood upon it without any visible change or omen or presignification of the particular time Mat. 24. 36. onely Noah preaching repentance to them and they not hearkning to him and then his building an ark and going into it with his family no man expecting it the flood came and swept away all but those in the ark so shall it be when Christ comes to work his revenge upon his crucifiers when they expect it not at all as soon as ever a course is taken for preserving the faithfull from the destruction see note on Mat. 24. 9. and Rev. 7. 3. the vengeance shall light upon the rest and destroy all that are left in Ierusalem And that is all the foreknowledge of the time you shall have in answer to your question ver 20. 28. Likewise also as it was in the daies of Lot they did eat they drank they bought they sold they planted they builded 29. But the same day that Lot went out of Sodome it rained fire and brimstone from heaven and destroyed them all 30. Even thus shall it be in the day when the son of man is revealed Paraphrase 28 29 30. And as when the sins of Sodome were filled up and their crie was gone up to heaven and God determined to destroy them The people went on in their ordinary course doing all things according to their wont and then on that very day when Lot went out of Sodome the fire and brimstone fell on that city So as soon as the faithfull penitent Christians depart out of Ierusalem that fatall day shall come upon the rest that day I say wherein Christ shall reveal himself by his judgements on his enemies and crucifiers see note on Heb. 10. a. 31. In that day he that shall be upon the house top and his stuffe in the house let him not come down to take it away and he that is in the field let him likewise not return back Paraphrase 31. When thus you see judgment break out let every man then that is in Iudaea make all possible speed to get out of it as Lot and his family did out of Sodome 32. Remember Lot's wife Paraphrase 32. And the least delay or stop in the course all inclinations of kindnesse to the sins or company of that place may be as fatall to any as 't was to Lot's wife who looking back became a pillar of salt Gen. 19. 26. 33. Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall note b preserve it Paraphrase 33. He that shall take any unchristian course of compliance as the Gnostick Christians did afterwards with the Jews to escape their persecutions he undoubtedly shall perish in it and he that being a disciple of mine shall for the testimony of my truth cheerfully and courageously venture death is the onely person that shall escape this judgement See note on 2 Pet. 1. c. 34. I tell you In that night there shall be two men in one bed the one shall be taken and
above all Angels c. a place of preeminence peculiar to him CHAP. XXIV 1. NOW upon the first day of the week very early in the morning they came unto the sepulchre bringing the spices which they had prepared and certain others with them Paraphrase 1. Mary Magdalen c. Mat. 27. 1. and here v. 10. 2. And they found the stone rolled away from the sepulchre 3. And they entred in and found not the body of the Lord Jesus 4. And it came to passe as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek yee the living among the dead Paraphrase 5. and did obeysance to them they asked them saying Do you search in a tombe or grave for one that is risen from the dead 6. He is not here but is risen Remember how he spake unto you when he was yet in Galilee Paraphrase 6. Mat. 17. 23. 7. Saying The son of man must be delivered into the hands of sinfull men and be crucified and the third day rise again Paraphrase 7. put to death by the heathens Romans 8. And they remembred his words 9. And returned from the sepulchre and told all these things unto the eleven and to all the rest Paraphrase 9. the other disciples of Christ which were not ofthat number 10. It was Mary Magdalen and Joanna and Mary the mother of James and other women that were with them which told these things unto the Apostles 11. And their words seemed to them as idle tales and they believed them not 12. Then arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondring in himself at that which was come to passe Paraphrase 12. and returned to the place from whence he came and where he abode being much amazed to see the body gone our of the grave See note on Joh. 20. a 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs Paraphrase 13. Mar 16. 12. 14. And they talked together of all these things which had happened 15. And it came to passe that while they communed together and reasoned Jesus himself drew near and went with them Paraphrase 15. joyned himself to their company 16. But their eyes were held that they should not know him Paraphrase 16. And at first through Gods will so disposing it they discerned not that it was Jesus 17. And he said unto them What manner of communications are these that ye have one to another as ye walke and are sad 18. And the one of them whose name was note a Cleophas answering said unto him Art thou only a stranger in Jerusalem and hast not known the things that are come to passe there in these days Paraphrase 18. that are notoriously come to passe there and talkt of by all at this time 19. And he said unto them What things And they said unto him Concerning Jesus of Nazareth which was a Prophet mighty in deed and word before God and all the people Paraphrase 19. in miracles and in doctrine approved by God 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him Paraphrase 20. to the Roman procurator accused him and required him to be put to death and accordingly at last they 21. But we trusted that it had been he which should have redeemed Israel And beside all this to day is the third day since these things were done Paraphrase 21. But we were full of hope that he had been the Messias so long expected by us And this being the third day since his crucifixion 22. Yea and certain women also of our company made us astonished which were early at the sepulchre Paraphrase 22. Some women that were followers of him together with us and that were this morning at the monument wherein he was laid came and told us wonderfull things 23. And when they found not his body they came saying that they had also seen a vision of Angels which said that he was alive Paraphrase 23. How that they found not his body there but met with Angels which told them that he was risen from the dead 24. And certain of them which were with us went to the sepulchre and found it even so as the women had said but him they saw not Paraphrase 24. And some of the twelve disciples Peter and John 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 26. Ought not Christ to have suffered these things and to enter into his glory Paraphrase 26. Is it not by those prophets foretold to be decreed by God that the Messias should be-despised by men and slaughtered by them Isa 53. 8. before he should enter on his kingdome 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 28. And they drew nigh unto the village whither they went and he made as though he would have gone farther 29. But they constrained him saying Abide with us for it is towards evening and the day is farre spent and he went in to tarry with them 30. And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them Paraphrase 30. after the manner of the master of the family blessed the meat and carved and distributed it to them 31. And their eyes were opened and they knew him and he vanished out of their sights Paraphrase 31. Which occasioned see v. 35. their first suspicion that it was Christ And presently they discern'd that it was very he And he immediately disappeared in what manner or by what means it is not known 32. And they said one to another Did not our heart burn within us while he talked with us by the way and while he opened to us the scriptures Paraphrase 32. Was there not an unusuallwarmth of affections and passion upon us all the time that 33. And they rose up the same houre and returned to Jerusalem and found the eleven gathered together and them that were with them Paraphrase 33. used to associate with them 34. Saying The Lord is risen indeed and hath appeared to Simon Paraphrase 34. And assoon as they came told them saying See 1 Cor. 15. 5. 35. And they told what things were done in the way and how he was known of them in breaking bread Paraphrase 35. by his blessing and carving the meat ver 30. they came to discern him to be Christ not knowing it a long time 36. And as they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you 37. But they were terrified and affrighted and supposed that they had seen a spirit Paraphrase 37. And they were in a terrible
him see Note on ch 1. b. 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the synagogue Paraphrase 42. Yet for all this many of the rulers of the people the members of the Sanhedrim did believe him to be the Messias such was Nicodemus ch 3. 1. c. But the sect of the Pharisees was of such authority and power in the Sanhedrim and they were so violently bent against him and all that received him that as Nicodemus ch 7. 50. and 19. 19. durst not come to him by day time so the rest durst not make any publick acknowledgement of their believing on him for fear they should be reproachfully censured see ch 9. Note b. and being rulers be turned out of their dignities in the Consistory 43. For they loved the praise of men more then the praise of God Paraphrase 43. For they valued their reputation with men especially their places in the Sanhedrim their reputation with the Pharisees that they were good Patriots constant to their old way more then the testimony of or reputation with God himself see ch 5. 41. 44. Jesus cried and said He that believeth on me believeth not on me but on him that sent me Paraphrase 44. The believing on me is nothing else but the believing on my Father whose commission I have and whose doctrine I teach 45. And he that seeth me seeth him that sent me Paraphrase 45. And he that seeth my miracles in them seeth my Fathers power the works of miracles which I do being wrought by my Father 46. I am come a light into the world that whosoever believeth on me should not abide in darkness Paraphrase 46. I am sent by my Father to enlighten the world to lead them that will receive my doctrine into all that is necessary for them to know for the ordering of their lives so as will be acceptable to God my Father 47. And if any man hear my words and believe not note d I judge him not For I came not to judge the world but to save the world Paraphrase 47. They that hear my preaching and reject it I do not mean to accuse them to my Father to make any complaint against them 'T was not the designe of my coming to accuse any man and so to bring any judgement on any 't is more agreeable to my designe to rescue all out of their sins and punishment due to them for sin 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him at the last day Paraphrase 48. The which will accuse and condemn such an one is that what I teach and he despiseth is the thing that my Father sent me to preach and that on purpose to bring them to eternal bliss that receive and obey it And the despising of that which was meant for his so great good and came backt with authority and commission from God the Father is an accusation which will be heavily charged on him at the day of judgement 49. For I have not spoken of my self but the Father which sent me he gave me a commandement what I should say and what I should speak Paraphrase 49. Every word or part of doctrine taught by me is by express commission of him 50. And I know that his commandment is life everlasting Whatsoever I speak therefore even as the Father hath said unto me so I speak Paraphrase 50. And of this I am sure that obedience to his precepts as they are now preached by me is the only way to bring men to eternal life Annotations on Chap. XII V. 20. Greeks The Grecians here are supposed to be proselytes of the gates who yet were not permitted among the Jews to celebrate the feast with them but onely either to behold their solemnities or holy festivities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is here peculiarly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might worship at that time of publick worship which in atrio Gentilium in the court of the Gentiles they were permitted to do as appears by the Eunuch Act. 8. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who came to worship at Jerusalem where that Temple was which is styled the house of prayer to all people so the pious men that is Proselytes Act. 2. 5. which came up to Jerusalem at the feast of Pentecost V. 28. A voice The voice here was an articulate sound in the midst of thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice and thunder are all one among these writers the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices ordinarily signifying thunder Thus bath col the daughter of voice the onely way of oracle or revelation of Gods will among the Jews after the Babylonish captivity is among them the will of God revealed in thunder from heaven Ex. 19. 16 19. Hence it is that in this place ver 29. the bystanders say It thunders and others that an Angel spake both together saying the truth that there was a thunder joyned with a voice from heaven which is the daughter of thunder This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunders and voices Apoc. 4. 5. and 8. 5. so Mat. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice saying is the thunder uttering such a voice and so ch 17. 5. Luk. 9. 35. And by this will be explained a seeming difference in the Acts in the story of Sauls conversion of hearing and not hearing the voice which shall be referred to that place Note on Act. 9. b. V. 39. Could not believe The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be rendred by Analogie with the same phrase used ch 5. 19. so as to signifie not any impotence in them but that as 't is said v. 39. they believed not So doth the Hebrew phrase signifie Gen. 19. 22. and so saith Isidorus Pelusiota of that Joh. 5. 19. expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot that is he doth not So the phrase is used Mar. 6. 5. Luk. 16. 2. and so the Context here imports being no more then this that this unbelief of theirs was foretold by the Prophets which indeed was an argument to prove what the effect would be through their own contumacious wills but no way a cause of their unbelief or that which laid an impossibility of believing on them V. 47. I judge him not The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judging here seemeth to be taken in the sense of accusing as a plaintif or witnesse accuseth and not of condemning which is the office of a Judge For first it is here v. 41. spoken of the word or Gospel of Christ which had been preach'd unto them and not of Christ himself in that place 2dly 't is affirmed of Christ ch 5. 22. that all judgement is committed to the son
〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or approving them by the Spirit and Clemens Alexandrinus of S. John and the Bishops of Asia here that he did constitute Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that were signified by the Spirit And so this is the most probable notation of it in this place CHAP. XXI 1. AND it came to passe that after we were gotten from them and had launched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara Paraphrase 1. After this sad parting c. 20. 37. from the Bishops of Asia at Miletus c. 20. 17. we took ship and sailed prosperously without any incommodation 2. And finding a ship sailing over into Phoenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burthen 4. And finding disciples we tarried there seven daies who said to Paul through the Spirit that he should not goe up to Jerusalem Paraphrase 4. And meeting there with some that had received the Gospel and were indued with gifts particularly that of prophecy see ch 20. 23 24. we staied with them a while at lyre and they by revelation told Paul that he would incurre much hazard by going up to Jerusalem and therefore advised him not to goe 5. And when we had accomplished those daies we departed and went away and they all brought us on our way with wives and children till we were out of the city and we kneeled down on the shore and prayed Paraphrase 5. But this moved not Paul see c. 23. 24. but we left that place all of them men women and children attending us out of the city and there on the sea shore we kneeded down and prayed at parting 6. And when we had taken leave one of another we took ship and they returned home again 7. And note a when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him Paraphrase 8. Paul and the rest of us that accompanied him whereof Luke the writer of this book was one went from Ptolemais to Caesarea a haven town in Syria see note on c. 18. c. called Strato's tower but rebuilt by Herod and called Caesarea see note on Matth. 16. 〈◊〉 and went into the house of Philip he that being one of the seven Deacons was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel see note on Joh. 20. 21. and with him we made some stay 9. And the same man had four daughters virgins which did prophesie Paraphrase 9. had the gift of foretelling things to come 10. And as we tarryed there many days there came down from Judaea a certain Prophet named Agabus Paraphrase 10. See note on c. 15. e. 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles Paraphrase 11. after the manner of Prophets of old which often prophesied by syâ—bols or significant expreâ—s of what they foretold he took Pauls girdle and bound his hands and feet with it and said It hath been revealed to me by God that after this manner that I have bound my self with Pauls girdle so the Jews of Jerusalem shall bind Paul and deliver him to the Procurator of the Romans to be put to death 12. And when we heard these things both we and they of that place besought him not to go up to Jerusalem 13. Then Paul answered What mean ye to weep and to break mine heart for I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me who have nothing else to afflict or disturb me but your importunity against my taking this journey For of my self I am most heartily willing to suffer any thing bonds or death it self for the propagating of the Gospel of Christ or for the professing my constancy in it in despight of all persecutions 14. And when he would not be perswaded we ceased saying The will of the Lord be done 15. And after those daies we took up our carriages and went up to Jerusalem Paraphrase 15. laded mules with the goods which we had with us and took our journey from Caesarea 16. There went up with us also certain of the disciples of Caesarea and brought with them one Mnason of Cyprus an old disciple with whom we should lodge Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus c. 13. 4. who would gladly entertain us at our journeys end 17. And when we were come to Jerusalem the brethren received us gladly 18. And the day following Paul went in with us unto James and all the Elders were present Paraphrase 18. and we went to James the Bishop of Jerusalem see note on 1 Cor. 1â— a. who with all the Bishops of Judaea see note on Phil. 1. b. were assembled together that they might in councel consider of S. Paul's businesse 19. And when he had saluted them he declared particularly what things God had wrought among the Gentiles by his ministerie 20. And when they heard it they glorified the Lord and said unto him Thou seest brother how many thousands of Jewes there are which believe and they are all zealous of the Law Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching and after that began to tell him what at present would be prudent for him to doe not so much in respect of the unbelieving as the converted Jews of whom there were many myriads great multitudes in Judaea who though they had received the Gospel yet stuck close to the observances of the Mosaicall Law 21. And they are informed of thee that thou teachest all the Jewes which are among the Gentiles to forsake Moses saying That they ought not to circumcise their children neither to walk after the customes Paraphrase 21. These said they have heard it affirm'd of thee that not only according to the decrees of our councel thou permittest the Gentile-converts to remain uncircumcised but also that those Jewes that are dispersed in Asia and elswhere whom thou hast converted to the faith thou perswadest them that they may leave off circumcision and the other ceremonies of Moses Law 22. What is it therefore
say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
you capable of that glorious deliverance which Christ will shortly work for all that adhere to him when the unfaithfull and cowardly are destroyed with the persecutors And indeed this is it for which they persecute you as they have done us that we professe to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies and rescuing the persecuted out of their calamities 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you Paraphrase 6. It being most just with God to punish your persecutors to deal with them as they have dealt with you 7. And to you who are troubled rest with us when the Lord Jesus shall be note b revealed from heaven with his mighty Angels Paraphrase 7. And to give you in proportion to your sufferings a participation of ease and joy with the Apostles of Christ at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power see note on 2 Pet. 3. d. 8. In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Paraphrase 8. In rendring a most severe vengeance to all the obdurate Jewes and wicked carnal heretical Gnostick Christians 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Paraphrase 9. Which shall be finally destroyed by the judgment of God at his powerfull appearance in vengeance against his crucifiers 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day Paraphrase 10. At which time also he will shew miraculous acts of mercy to all pious faithfull Christians to deliver them and so consequently you who have received the Gospel preached by us in the day of his vengeance on his enemies see note on Heb. 10. a. 11. Wherefore also we pray alwaies for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodnesse and the work of faith with power Paraphrase 11. To which purpose we pray for you continually that God will by his grace enable you to walk worthy of that high calling or privilege that of being Christians owned and vindicated by him and powerfully accomplish and complete in you all the good works and fruits of faith and patience which may render you acceptable in his sight 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ Paraphrase 12. That Christ may have the honour of your patience and you be rewarded for it according to the great mercy and goodnesse of God in Christ Jesus Annotations on Chap. I. V. 5. Kingdome of God That the kingdome of God signifies the state of the Gospel or Christian profession appears oft in the Gospels especially in the parables of Christ when the kingdome of God is likened to a net to a pearl c. and to that the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which ye suffer may here seem to incline it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before is not well appliable to that For that signifying to be vouchsafed or thought worthy to have their parts in it or to have it bestowed upon them it must referre to somewhat yet future which through the mercy of God should be bestowed upon them and then that whatsoever it is being hoped for and depended on by them it may well be said that they suffer for that that is either for the professing that hope of theirs whereby the malice of others is provoked against them or at least in hope or intuition of it Two other notions therefore there are of the kingdome of God first that of reigning with Christ in endlesâ— bliss in another world and secondly the exercise of Christs regal power which was then so oft foretold to be approaching in destroying his enemies and preserving his faithfull subjects according to that double office of a King Rom. 13. of avenging of offenders and rewarding them that doe good Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows where it is said that it is just with God to repay tribulation to their persecutors and to the persecuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relase refreshment from the persecutions under which they had been This was it that the Apostles had foretold them in their preachings see Note a. on the title of the Epistle to the Romans and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions not excluding their eternal reward but supposing that for the future and in case they did not outlive the present distresses 1 Thes 4. 13. but withall giving them into the bargain this assurance of an eminent deliverance here halcyonian daies of rest to the Church upon the destâ—uction of their persecutors according as it fell out in Vespasians daies after the destruction of the Jewes And this the Apostles professed to expect and so did the Orthodox Christians generally and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also and so it was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this avowed expectation of this kingdome thus understood they suffered persecution V. 7. Revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revelation of Christ as the coming of Christ is a phrase of a doubtfull signification sometimes signifying the coming to the final doom but sometimes also that coming that was described Mat. 24. and was to be within that generation And so sure it signifies in several places of S. Peter 1 Pet. 1. 7 13. and chap. 4. 13. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverance ready to be revealed in the last time ch 1. 5. the destruction of the Jewes being the time of the deliverance and escaping to the Christians that were persecuted by them see Rom. 13. 11. So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ addeth he was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partaker of the glory that should be revealed that is present at the transfiguration where by Moses and Elias were represented and declared the glorious consequents of his crucifixion that is the destruction of his crucifiers and deliverance of his faithfull disciples see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies where the vengeance on the oppressors that is the crucifiers of Christ and persecutors of Christians is described and an appendix of that rest and release to the oppressed which is that
Testament save only in Saint John's writings who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is more reasonable here to take it for the word of God that is that which had been delivered by Christ and particularly that severe sanction and denunciation of judgment against all that hold not fast to him in time of temptation those that openly or clancularly deny him by their words or actions For it must be observed that this Epistle being accommodated to the present condition of the Christians in Judaea who were now daily sollicited by the Gnosticks and drawn off from their constancy and purity doth labour by all arguments to fortifie them And in this Chapter doth it by two arguments one depending on the other First from the advantages which they shall reap by a constant adhering to Christ not only eternal rest in heaven an ample reward for all their persecutions whatever they are but even in this life more peaceable dayes of professing and worshipping Christ when the unbelieving Jewes the persecutors should be destroyed and that time was now at hand c. 10. 37. And this hath formerly been explained to be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest that is here spoken of a rest from the labours that is wearysome persecutions and pressures that lay upon them This he resembles to the Israelites Canaan as in the refreshment that it yielded the people of God after a sad travaile in the wildernesse so in the propriety that the faithfull servants of God had in it none but they admitted to it when they that had been brought out of Aegypt and received the Law from God's mouth at Sinai and so were highly favoured and dignified by him yet upon their murmuring and falling back toward Aegypt in their hearts through impatience of hardships and the like herein directly parallel to the Gnosticks and those that were seduced by them who either secretly or openly forsook Christ in time of persecutions were cut off and destroyed in the wildernesse and not a man of them entred into Canaan And accordingly the second argument is here taken from the severity of Christ's denunciations against these every where in the Gospel which shall thus fall off from him the seed on the stony ground and they that are scandalized in him and they that seek to save their lives c. which denunciation saith the author here shall like a divine vengeance sharper saith Theophylact then warre or sword was to the rebellious Israelites certainly find out every one that is obnoxious to it how secretly soever he have contrived it This is here rhetorically and figuratively express'd by the resemblance of a priests knife cutting up the sacrifice proceeding and entring into the least and the most secret parts of it the nerves the least and the marrow the inmost parts And all this meant but to assure them that they which thus fall off shall never be concealed This vengeance foretold will find them out if they be not carefull to make good their constancy and so to be of the number of those to whom the rest is promised which is the meaning of that exhortation ver 11. which this is set to back as the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word of God is living c. Upon which it followes ver 14. that we should therefore hold fast our profession or a vowed confession and acknowledgment of Christ considering what he hath suffered before us by which we may be sure that he will assist and relieve us if we stick fast to him V. 13. Opened The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath been much doubted of I conceive it is most clearly that which Phavorinus thus expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to cut in two to divide down the Spina dors◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spondyls of the back-bones and so it belongs clearly to the custome of the Priests in examining the sacrifices whether they were intire and without blemish or no. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try and search the sacrifices as in Lucian c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The priests put a crown on the beast's head and having first searched it a great while if it be perfect they bring it to the altar and among the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look as a Momus or Censor and consider whether there were in the sacrifice any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blemish whether all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immaculate and unhurt They that did this were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who to that end used to flay the body first and then cut it down the neck or back-bone called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being so cut to lay it upon the Altar that the Priest might search and look into the inwards and as Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is hid in the belly c. To which refers that of Solomon Prov. 20. 27. The spirit of the man is the candle of the Lord searching the hidden parts of the belly As therefore the entrails of the sacrifice and the most secret parts are conspicuous to the Priest by the help of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by cutting the sacrifice thus down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neck or back-bone so are all before the word of God the most secret things discerned and seen into that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked in reference to flaying taking off the skin with which the flesh was clothed and covered and cut down the back also Thus saith Isidore Pelusiote Ep. l. 1. 94. that the phrase here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metaphor of consecrated beasts brought to sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For as they being flay'd are made naked and devested of all the visible covering and shew the placing of those things which were hid within and are cut down the back-bone to the end that he may search and look into every bone and part that all may be cleansed or found to be pure before they are sacrificed so c. Hence is that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies discovered and made manifest V. 16. Throne of grace The Jewes mention a double throne of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of pity or mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of judgment and they adde that when sitting in the throne of judgment he sees the multitude too great of those that deserve punishment he then removes to the throne of mercy or pity that is of pardon CHAP. V. 1. FOR every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sinnes Paraphrase 1. To this purpose of Christ's being our high
spiritual seed of Abraham 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Paraphrase 18. That by promising first which when the condition is not neglected is immutable and then by adding an oath to it he might give us security of enjoying what we hope for of receiving the reward proposed to us 19. Which hope we have as an anchor of the soul both sure and stedfast and which entreth into that within the veile Paraphrase 19. This hope being that which keeps us from being tost and shipwrackt with the billows of the world as being able indeed to see through the afflictions and persecutions of this world and see somewhat beyond them daies of rest and release here and beyond that eternal rest hereafter in heaven meant by the holy place whither none but the priest could enter and parallel thereto the true faithfull Christians 20. Whither the forerunner is for us entred even Jesus made an high priest for ever note c after the order of Melchisedek Annotations on Chap. VI. V. 6. Fall away What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling away here notes may best be collected from the Context and that first from the Antecedents the illumination and tasting the heavenly gift and partaking of the Holy Ghost and tasting the good word of God and the powers of the future age and secondly by the Consequents crucifying again and putting to an open shame the Son of God The former shews from whence it is that they are said to fall and the latter how deep the fall is that is here spoken of The former consists of several degrees first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have been inlightened That certainly signifies Baptism which among the Antients was generally call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination And this contained under it not only the acknowledgment of the truth c. 10. 26. but farther also the vow of Baptisme that of forsaking all wicked wayes and adhering constantly to Christ to their lives end Now all that were thus baptized and thereby entred into the Church were received to absolution of all their sins past admitted to be members of the Church and to enjoy the privileges of Christians the mercies afforded men there called the gift of God Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time may here fitly be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have tasted the heavenly gift and that phrase being annex'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminate with the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may fitly be resolved to belong to the same matter as a fuller expression of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned those that by being baptized have been admitted to these privileges of Christians and have tasted enjoyed them for some time But then as beside these of Baptisme and pardon of sin there were other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraordinary powers and gifts in the Church so here beside the mention of being inlightned and tasting the heavenly gift are added these other phrases that seem to be set on purpose to denote those higher endowments first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made partakers of the Holy Ghost those which have the Holy Ghost which descended on the Apostles Act. 2. communicated to them for so had many believers at that time in the Church of Judea see Note on Act 2. d. and on Act. 6. c. and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having tasted the good word of God and the powers of the future age where first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future age is the very phrase used in the Septuagint Isa 9. 6. for the state of Christianity where Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of the future age there being in the Jewes account two Ages the one before the other after the coming of the Messias and the second in respect of the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 future and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future world ch 2. 5. that after the coming of the Messias and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the after or later daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often mentioned in the New Testament secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers is the ordinary word to denote miracles and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be either those miraculous powers extraordinary gifts which were bestowed on believers by the coming of the Holy Ghost upon them for the confirming themselves and converting of others and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles so of their imposing hands on others and their receiving the Holy Ghost for of such we oft read that they spake with tongues c. which were these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers miraculous gifts here spoken of or else more simply and so as to agree with the good word of God whereby the Evangelical promises are denoted the miraculous transcendent mercies enjoyed under the Gospel And then that will be the importance of these several sorts of phrases here put together those that are not only baptised Christians but furnished with extraordinary gifts and graces and such as have had experience of the wonderfull mercies and performances of Christ to Christians under the Gospel And such as were so will be the Subject of this Proposition Then for the Consequents they expresse the degree of the fall here spoken of They that are here supposed to have fallen from this state are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crucifie Christ a second time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â—o inflict open punishment upon him see Note on Mat. I. h. That must needs include renouncing and denying of Christ the looking on him as such as the Jewes pretended him to be when they crucified him that is as an impostor and accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling away signifies with them Apostasie and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall away doth denote also 2 Chron. 29. 19. and elsewhere and so the Gnostick hereticks which are in the Apostles eye are supposed by S. John to deny Christ and thereupon are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrists And both these put together seem to make up the full importance of this place That they that being baptized illuminate Christians endowed with extraordinary gifts and having continued so for some time and so for their time ought to be Doctors c. 5. 12. fall off after all this not only to some wasting sin but to denying of Christ renouncing of him apostatizing from him could not possibly be again renewed to repentance and what that signifies will be seen Note b. Ib. Renew them again unto repentance What 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Jerusalem as of the Metropolis of all Judaea sitting in the middle chair or seat or throne that of the greatest dignity which belonged to James and thereupon the determination of the Council was delivered by him Act. 15. 19. V. 4. Round about the throne The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the throne will probably be discerned by the antient manner of sitting in Council or Consistory among the Jews first and afterward among Christians A representation we have of it Dan. 7. 9. from which place this here seems to be taken as many other things in this out of that prophecie I beheld till the seats or thrones were pitched not thrown down as we read but pitched or set donec throni positi sunt saith the Vulgar and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Seventy and Theodotion and the Chaldee word is the same that is used by the Chaldee Paraphrase Jer. 1. 15. for the setting of thrones where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall set every one his throne and then it follows and the antient of the daies did sit placing him in the midst of the other thrones as the father or head of the Consistory and the judgment was set v. 10. that is the whole Sanhedrim the rest of the Elders c. seated on those thrones round about or on each side of the head or Prince of the Consistory and the books were opened preparative to the judicature So in like manner in the Christian Church where the Bishop and his Presbyters in any lesser city and the Metropolitane and his bishops in the Metropolis are thus placed the Presbyters or the Bishops sitting at the East end of the Church in the form of a semicircle and the Bishop or Metropolitane in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats with those on each side of him and then the Deacons attending or waiting on them So in Ignatius's Epistle to the Magnesians we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Laurentian copie now rightly reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the printed Copies were wont to have it with your most reverend Bishop and the spiritual crown of the Presbyterie noting the Presbyters sitting on each side of the Bishop in the fashion of a crown not of a full circle for a crown was not so antiently but a large semicircle with two ends by which 't was put over and tyed about the head and accordingly the Constellation in heaven so called is not a whole or complete circle And thus in the Apostol Constit l. 2. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crown of the Church that is the Bishops and Presbyters in Consistory And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round called Sigma from the old fashion of that letter C where the most honourable place was that in the middle as some learned men have collected from 1 Sam. 20. 25. The King sate upon his seat as at other times even upon his seat by the wall where supposing the form of sitting to be semicircular the seat by the wall will be necessarily the middle of the circle And thus in the Apost Constit l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops seat or throne be placed in the midst and on each side of him let the Presbyâ—erie sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the Deacons stand by And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him And in Theodoret Eccl. Hist l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle seat is the Bishops chair and the way propounded to compose the difference between Paulinus and Miletius is to set the Gospel in that middle seat and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit on each side And the Author of the Ecclesiastick Hierarchie c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop is placed in the midst not of the Altar but of that part of the Church which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is will best appear by the Scholiast on Nazianzen's first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the whle Church but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nave signifies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the divine table of the mysteries or communion-table is placed by which it appears both that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole space within the Sept and not only the Altar or Table therein and also that the Bishops being seated in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking his place at the upper end of the Church within the Sept with the Presbyters on each side of him which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies of encompassing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Bishop and Presbyters sitting in a semicircle at the upper end of the Chancel Which is also the reason why in Ignatius Ep. ad Ephes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies living obediently to the Bishop and his Consistory in all things and assembling with them in the publick service of God in the Church V. 4. Four and twenty Elders Having seen what was meant by him that sitteth on the highest or middle throne God in the thing signified but the Bishop of Jerusalem in the representation it will presently follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders on the thrones round about him are those which sate in Council with this Bishop in the same manner as Act. 15. we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders mentioned That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders signified the Bishops of Judaea not the Presbyters as we now call them of that one city hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presbyters as soon after and now we have any middle order between the singular Bishop in each Church and the Deacons attending on him And beside it is said of every of these that he had on his head a golden crown parallel to that of Josuah the High-priest Zach. 6. 11. that is a golden mitre such as the High-Priest had under the Law call'd indifferently a crown and a mitre which cannot belong to inferior Presbyters but doth fitly represent the power of rulers that is Bishops in the Church without attributing any thing of regality to them And therefore in all probability they must signifie here the Archbishop of Jerusalem the Metropolis of all Judaea and all the Bishops of that Province sitting in Council with him Otherwise the manner of sitting being the same
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine visitation Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction from divine vengeance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
sounded and I heard a voice from the four horns of the golden altar which is before God Paraphrase 13. And upon the sounding of the sixth trumpet of the sixth Angel I heard a voice from the altar of incense where the prayers of the Saints or constant Christians are said to be offered up c. 8. 3. noting that the prayers of the exil'd Christians that to avoid this destruction were departed to Pella and many other places out of the land and prayed for liberty to return to their countrey again were come up before God and in mercy to them the siege of Jerusalem that now followes was hastned 14. Saying to the sixth Angel which had the trumpet Loose the foure Angels which are bound in the great river note f Euphrates Paraphrase 14. And methought that voice said to this sixth Angel that he should take off that restraint caused by the present affaires at Rome and by the great changes there which detained Vespasian from setting upon Jerusalem according to his purpose 15. And the four Angels were loosed which were prepared for an houre and a day and a moneth and a year for to slay the third part of men Paraphrase 15. And so they were let loose from that restraint that is permitted by the condition of affaires to march into Judaea for which they were before ready but had by the providence of God interposing some hindrances as he thought fit been kept for this point of time to a day as we say which God hath determined as most agreeable to all his purposes of saving some and destroying the rest 16. And the number of the army of the horse-men were two hundred thousand thousand and I heard the number of them Paraphrase 16. And methought their armies of horse-men were presently mustered and the number of them found to be infinite and unimaginable the Syrians Arabians Itureans c. in vast numbers associating themselves unto them 17. And thus I saw the horses in the vision and them that sate on them having note g breastplates of fire and of Jacinth and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone Paraphrase 17. And these troops of horse or horse-men were represented to me with breast-plates shining like flaming fire and their aspect most terrible like that of Lions gaping and flaming fire issuing out of their mouthes Or else the front of this army noted by their breastplates and heads were very formidable 18. By these three was the third part of men killed by the fire and by the smoak and by the brimstone which issued out of their mouths Paraphrase 18. And a multitude of the Jewes were killed by them in their passage through the countrey 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they doe hurt Paraphrase 19. And the rear of this army was as terrible as the front came after wasting and destroying as the front had done v. 18. And so the whole army was like that kind of serpent which hath an head in the taile and wounds as dangerously with that as with the other 20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stone and of wood which neither can see nor hear nor walk Paraphrase 20. And though many of the inhabitants were destroyed by this meanes yet were not they that escaped nor the Gnosticks among them that had associated with the Jewes against the Christians and were many of them now destroyed with them reformed by all this they yet repented not of their Idol-worship which they took for an indifferent thing but rather grew worse and worse 21. Neither repented they of their murthers nor of their sorceries nor of their fornication nor of their thefts Paraphrase 21. And went on impenitently in all their bloodinesse that they had been guilty of upon the Christians their sorceries see note on Gal. 5. d yea and their abominable uncleannesses and rapines they were no whit the better for all that had yet befall'n them Annotations on Chap. IX V. 1. Starre fall For the understanding of this ensuing chapter and the interpretation of the other parts of this Vision upon the sounding of these other Angels it will be usefull to take the rise from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the starre which had fallen from heaven for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Praeter not Present tense This in all reason must relate to ch 8. v. 10. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there fell from heaven a great starre who that was was desined most probably ch 8. Note e. viz. the army of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious under Joseph the son of Mattathias that defended themselves against Vespasian in the city Jotapata For from these sprang the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots so much spoken of in Josephus the forerunners and hastners of the woes foretold in the end of the last chapter and which made the latter siege so extremely miserable and are now the subject of the Visions of this chapter For it is briefly observable out of Josephus that as Galilee had the first and principal of Christ's miracles afforded them so that region was to have their first part in the destruction This was done in a most sad manner by Vespasian in the 12th of Nero see ch 8. Notee and finish'd at the taking of Jotapata At which time they that escaped the Romans sword ran in vast numbers to Jerusalem being gotten into the city helped to devour the provision laid in for the maintenance of the city not only so but plunder'd them in a most horrible manner These coming under the pretence of great zeal to the law of God customs of their countrey were called Zelots these betook themselves into the Temple as a place best fortified and the High-priest Annas stirring up the people against them great slaughters were committed on both sides The Zelots called the Edumaeans to their aid Annas commands the gates to be shut against them they getting in in a tempestuous night join with the Zelots and both of them together kill a great multitude Annas himself the rest of the Priests cast their bodies out in the street without burial And at length the Edumaeans disliking and detesting the cruelty of the Zelots returned to their own countrey The Zelots they continue to make havock pillage and destroy set guards that none might go out of the city so besiege and shut them up before the enemy comes and in fine are the forest enemies to the city of Jerusalem that they ever felt and caused the siege that attended to be then much more cruel the famine