thence in the end of that verse where he saith that the words which he spake unto them were spirit and life the meaning must be that Christ spake not of a carnal grosse but an immaterial spiritual eating that is receiving and laying up his doctrine in their hearts and souls and amending their lives by it which is also the true durable profitable eating farre beyond the corporeal external as Christ and his doctrine are the true Manna v. 55. so Ioh. 4. 23. the true worshippers shall worship the Father in spirit that is the service and worship of God now under the Gospel shall not consist in the external legal performances but extend to the heart and soul those duties of real purity and piety which were typified by those legal shadows So when the Spirit signifies the Gospel as that is opposed to the Law under the title of the flesh Gal. 3. 3. and in many other places this is taken by Analogie from that acception of the spirit for the soul as that is the principle of life and that an inward principle These are the more obvious acceptions of the word which belong to most of the places where the word is used and in most of them the Context will readily determine to which In some few other places it is used in a different sense and notes 6tly a way of dispensation or oeconomy a disposition or course of things as when the Law is called the spirit of bondage Rom. 8. 15. that is the way of dealing with men as with servants as it was with the Jews and on the other side the spirit of Adoption the more ingenuous way of dealing as with sons now under the Gospel And so here when they would as Elias had done have called for fire on the Samaritans Christ tells them they know not of what spirit they are that is they considered not under what dispensation they were Christ came to save c. the course or way of proceedings which the Gospel brought in or was meant to teach men was very distant from that which had been observable in Elias under the Old Testament and consequently they must not do as Elias had done Christ came to infuse and teach by his example and sermons an higher charity even to enemies and rejecters of Christ himself then was thought necessary before They that rejected and scoffed at a Prophet then the Prophet had commission to destroy them and accordingly without farther admonitions calls for fire from heaven to devoure them presently But they that refuse and crucifie Christ are by him prayed for and are by his command yet farther to be preached to and if possible brought to repentance and according to this example so are all Christians to conform themselves and if they do then are they said to be of Christs and not of Elias's kind of spirit of the Evangelical dispensation or oeconomy So 1 Pet. 4. 14. If ye be reproached for the name of Christ c. the Spirit of God that is the same way of oeconomy which was used toward Christ incarnate resteth on you is used among you 7thly It signifies affection temper disposition of any which is a sense lightly varied from the former so Luk. 1. 17. the spirit of Elias is that temper affection zeal that was observable in Elias So 1 Joh. 3. 24. By this we know that God abideth in us by the spirit that he hath given us that is by our having the same temper the same affection which is so observable in God that is that of charity to our brethren v. 23. That this is the meaning appears by comparing it with ch 4. 12 13. If we love one another God abideth in us c. by this we know that we abide in him and he in us because he hath given us of his spirit So Rom. 8. 9. Ye are not in the flesh but in the spirit that is in the former notion of the spirit for that inward purity and obedience required under the Gospel ye must live pure spiritual lives without which there is no pleasing God v. 8. if so be the spirit of God dwelleth in you that is if the sacred Evangelical temper of which we have the precepts and pattern in Christ continue among you But if any man have not the Spirit of Christ that is if that temper so observable in Christ be not at all discernible in you ye are none of his ye cannot pretend to be Christians or expect to enjoy the priviledges of such and v. 11. If the spirit of him that raised up Jesus dwell in you that is if that divine Godlike temper be constantly in you he that raised up Jesus from the dead that is God will also quicken your mortal bodies give even these mortal bodies of yours a joyful resurrection by his spirit dwelling in you that is by the power of that same Spirit that raised Christ if ye be now animated and quickened by that if that divine temper of his continue in you So v. 14. being led by the Spirit is living according to the pattern set before us by Christ And so the spirit of fear and of power and love c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity and of courage and constancy and adherence to Christ such as was exemplified to us in Christ in declaring and asserting his Fathers will on the otherside In the Old Testament 't is farther used sometimes for skill and abilities Exod. 28. 3. the Spirit of wisdome to make Aaron garments and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome and in understanding and in knowledge and in all manner of workmanship Sometimes for zeal as 1 Sam. 11. 6. where the Spirit of God came upon Saul and his anger was kindled greatly Sometimes for a Commission to an office or employment as Iudg. 3. 10. the Spirit of God came upon Othniel that is he received mission from God and he judged Israel So upon Gedeon ch 6. 34. and on Ieptha ch 11. 29 and on Samson ch 13. 25. but this still joyned with extraordinary abilities for the discharge of the office and with particular incitations to some extraordinary things which might testifie to men this their Commission from God or to themselves that they are thus designed and qualified for it As appears by Sampson c. 14. 6. where the Spirit of the Lord coming mightily upon him denotes the strength which God gave him to kill the Lion and that an essay of what he should be able to do to the Philistines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses and puts it upon the Seventy 't is apparent that the Spirit there signifies the Commission or authority that Moses had to govern the people together with abilities to discharge it see Deut. 34. 9. which is there communicated by God to the Seventy as it follows and they shall
and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
Salvation and glory and honour and honour and power unto the Lord our God Paraphrase 1. Another vision I received much to the same purpose with the former but differing in this that the former looked especially on the city of Rome and the luxury and pride of the inhabitants thereof but this looked especially on the heathen religion there destroyed and exchanged for the Christian but that not all at once but by several steps and degree and first methought I heard a multitude of Christian people employed like the Saints and Angels in heaven singing of Allelujahs praises and thanksgivings to God as to him who had wrought great mercies for them 2. For true and righteous are his judgments for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the blood of his servants at her hand Paraphrase 2. Magnifying his fidelity to themselves and his just vengeance on the Idolatrous persecutors that had debauched so many to their courses and shed so much blood of Christians 3. And again they said Allelujah and her smoak arose up for ever and ever Paraphrase 3. And again triumphing in this act of Gods that this was like to be a fatal irreparable blow to the Roman Idolatry 4. And the four and twenty Elders and the four beasts fell down and worshipped God that sate on the throne saying Amen Allelujah Paraphrase 4. And the Bishops or representatives or governours of the Christian Church in Judaea ch 4. 4. and proportionably to them all other Bishops and the four Apostles formerly mention'd as the planters of the Christian faith in Judaea ch 4. 6. and two of them now in Rome also Peter and Paul gave their acclamations to those Hallelujahs 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great Paraphrase 5. And all Christians in the world of what quality soever were admonished of their duty and obligation to doe so too 6. And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Allelujah for the Lord God omnipotent reigneth Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations that is Christian people in them over all the world thundring out Allelujahs to God for this illustrious enlargement of the kingdome of Christ the conversion of that Imperial city to Christianity 7. Let us be glad and rejoice and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready 8. And to her was granted that she should be arrayed in fine linen clean white for the fine linnen is the note a righteousness of saints Paraphrase 7 8. Which is as it were the marriage of Christ to a lovely spouse his Church and so matter of rejoicing to all that hear of it Joh. 3. 29. which should now be adorned as the Priest entring into the sanctuary under the Law to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine 9. And he saith unto me Write Blessed are they which are called unto the marriage-supper of the Lamb. And he saith unto me These are the true sayings of God Paraphrase 9. And an Angel bad me take notice of this as of the blessedest happiest change that ever was wrought in the world and happy he that should be a spectator of it Of which yet I might be as confident it would come as if I saw it God having firmly decreed and made promise of it 10. And I fell at his feet to worship him and he said unto me See thou doe it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the Spirit of prophecie Paraphrase 10. And the joy of this news so transported me that as Abraham for the joy of the good news Gen. 17. 17. fell on his face c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger But when I did so he bid me forbear For saith he I am no more honourably employ'd by Christ then thou art I am now a messenger to make known this prophecie to thee of the conversion of Emperors c. to the Gospel and thou and such as thou Apostles of Christ are Embassadours of as honourable and blessed news as this Let God have the praise of all for to be an Apostle of Christ a witnesse and publisher of his resurrection c. is to be a Prophet sent and indued with the Spirit of God and so as valuable as that office which now I am executing of foretelling things to come 11. And I saw heaven open'd and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make warre Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner riding or sitting upon the white horse as he did c. 6. 2. that is in the preaching of the Gospel and according to his promise and his just judgments against his enemies proceeding against them that is against the Emperour Maxentius see c. 16. 12 14. 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself Paraphrase 12. And methought his eyes were like fire searching to the secrets of the heart noting him to judge and discern who are fit to be destroyed who not and he had many crowns on his head tokens and testimonies of as many victories over enemies whom he had overcome either by their yielding that is conversion or falling before him that is destruction and as a token of those victories he hath a note or ticket by which to receive his reward which no body sees but himself see ch 2. 17. and note i. that is he is acknowledged victorious 13. And he was clothed in a vesture dipt in blood and his name is called The word of God Paraphrase 13. And he was in a royal purple garment noting that regal power to which he was installed as a reward of his crucifixion Isa 63. 1 2. Phil. 2. 9. now to belong to him most illustriously and his name in which he was represented was that known title of Christ The word of God noting that which is now done to be an effect of divine power wrought by his word without any visible working of ordinary means toward it 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean Paraphrase 14. And the Angels the ministers of his vengeance attended him in a glorious and splend id manner 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall
the law of commandements Ephes 2. 15. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of a fleshly commandement Heb. 7. 16. belong to another matter speaking of Melchisedek and Christ typified by him and denotes a law making provision for the mortality of Preists appointing them in succession that Codex or body of Commandements under Moses before Christ's reformation So Phil. 3. 6 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles and all men call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unwritten law therefore as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law is used so in the same notions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing is used also Sometimes in the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the law or religion of the Jewes So Rom. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee that hast literally observ'd the law of Moses and art circumcis'd and v. 29. with a little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the circumcision in the spirit not in the letter or writing i. e. the Spiritual circumcision purity of the heart and not that outward commanded by Moses's Law So Rom. 7. 6. we serve in the newnesse of the spirit i. e. according to this new reformed law which looks most to inward purity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the oldnesse of the letter or writing which required external circumcision c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the writing but of the spirit i. e. not of the Law as it signifies the external body of the Mosaical constitutions unreformed but of the Spiritual or Evangelical law the law of faith or the law as Christ hath reformed it or the Covenant of mercy and pardon of sin under the Gospel For as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law as it is in Moses unreform'd by Christ brings death but no life Condemnation but no Justification or pardon unto the world But the Spirit i. e. this new reformed law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives life enables to gain life to come to Justification or salvation And so again v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of death in the writing i. e. in the Mosaical or written law as it stands there unreform'd by Christ and opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. the administration of the Spirit i. e. this new reformed Evangelical law which either first because it comes neerer to the soul and requires purity there whereas the Mosaical law deals most in external purifications or 2 ly because the Holy Ghost came down first on Christ then on the Disciples to confirm this new Evangelical course under Christ in opposition to the former under Moses or 3 ly because in this Evangelical administration there is Grace given to enable us to perform what is now required and that Grace is a gift of God's Spirit for one or all these reasons I say it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit Thus much in this place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and by occasion of that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter and spirit which may help to the understanding of many places and will not need to be repeated again when we come to them Ib. To fulfill The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect to fill up as well as to fulfil and so is rendred sometimes by one sometimes by t'other And the Greek it self is so used in like manner when it referres to a Word or a Prophecie then it is to perform to fulfil 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up to compleat to perfect Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel that had some water in it before but now is filled up to the brim and again of a Picture that is first drawn rudely the limbs only and lineaments with a cole or pen but when the Painter comes to draw it to the life to adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is said to be fill'd up This may farther appear by what Christ here adds Except your righteousnesse i. e. Christian actions and performances exceed the righteousnesse of the Scribes and Pharisees i. e. go higher then that strictest sect of the Jewes and the Doctors among them thought themselves obliged to or taught others that they were obliged they shall not enter into the kingdome of God passe for Christians here or prove Saints hereafter This same truth is at large exemplified in the remainder of this chapter by induction of several particulars of the Law first barely set down by Christ and then with Christs improvement added to them in this form of speech But I say unto you Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh i. e. shew'd a great example of his wrath against sin by what Christ suffer'd on the Crosse for our sins the reason of Gods doing so is rendred v. 4. that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinance of the Law circumcision c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be perfectly perform'd in us i. e. in a higher degree then by the Jewes it was thought to oblige And that it is the general interpretation of the antient Church-writers especially the Greeks down to S. Augustine may appear by these few of a multitude of testimonies Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit sed extendit sed implevit Again sed plenitudinem extensionem Again superextendi decreta augeri subjectionem And again speaking of Christ adimplentis extendentis dilatantis which are all the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here So S. Basil on Psal 15. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Author of the Constitutions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Christ's giving of Lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Christ did not here recite all the Commandements of the Decalogue because he meant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Theophylact that Christ came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Christ was come our contentions became easier wherefore we had also greater tasks as having greater assistance afforded us And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Law more sublime then the old Law viz. the Law of Christ And
healed the child and delivered him again to his father Paraphrase 42. he fell into a fit of that disease which by the power of the devil was brought upon him and fell down and after his manner it made an horrible agitation or tumult within him and Jesus cast out the devil and freed the man from the disease 43. And they were all amazed at the mighty power of God but while they wondred every one at all things which Jesus did he said unto his disciples 44. Let these sayings sink down into your eares for the son of man shall be delivered into the hands of men Paraphrase 44. Mark what I say unto you It is this I shall shortly be put to death by the Jews and Romans and shall suddenly rise again Mat. 17. 23 24. 45. But they understood not this saying and it was hid from them that they perceived it not and they feared to ask him that saying Paraphrase 45. what he meant by those words though they thought much upon it yet could not they imagine what it meant and yet they durst not ask him the meaning 46. Then there arose a reasoning among them which of them should be greatest Paraphrase 46. But by occasion of them thinking Christs kingdome should shortly begin they fell into a dispute among themselves who of them should have the highest dignity at this revelation of Christs kingdom 47. And Jesus perceiving the thought of their heart took a child and set him by him Paraphrase 47. And Christ either being asked by some of them Mat. 18. 1. or else of his own accord discerning by his divine knowledge the debate they were engaged in though now they were ashamed that he should know it Mar. 9. 33 34. and being willing to cure this vain ambition in them took a little child and set him in the next place to himself 48. And saith unto them Whosoever shall receive this child in my name receiveth me and whosoever shall receive me receiveth him that sent me for he that is least among you all the same shall be great Paraphrase 48. And said unto them The dignity that from me or in any kingdom accueth unto any belongs to such as these the humblest and meekest The dignity which from my Father is communicated to me and from me to others is the portion of the meekest See Mat. 18. 4. 49. And John answered and said Master we saw one casting out devils in thy name and we forbad him because he followeth not with us 50. And Jesus said unto him Forbid him not for he that he is not against us is for us Paraphrase 50. for though he keep not company with us yet if he do it in my name he is one that believes in me and not to be forbidden See Mar. 9. 39. and Mat. 12. 30. 51. And it came to passe when the time was come that he should be note d received up he stedfastly set his face to go to Jerusalem Paraphrase 51. when the time was come see Acts 2. a. when he was to be crucified not being terrified with that danger he resolved firmely to go up to Jerusalem 52. And sent messengers before his face and they went and entred into a village of the Samaritans to make ready for him Paraphrase 52. some of his disciples before as harbingers which was part of the disciples office 53. And they did not receive him because his face was as though he would go to Jerusalem Paraphrase 53. And the Samaritans would not give him reception because he appeared to them to be a going to Jerusalem and they never do so but worship in mount Gerizim Joh. 4. 20. and so separate from all those that think Jerusalem the onely place of worship 54. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did 55. But he turned and rebuked them and said Ye know not what manner note e spirit ye are of Paraphrase 55. The Christians spirit the oeconomy or course prescribed them differs much from that of a Prophet in the Old Testament moved by zeal against the enemies of God The course which you must take with such is that of sweetnesse and perswasivenesse and this proposal of yours is very contrary to that 56. For the son of man is not come to destroy mens lives but to save them And they went to another village Paraphrase 56. For I came not to kill any but to preserve and rescue from death and from all that is ill And all the revenge that Christ thought fit to act upon them was to leave them and go to another village 57. And it came to passe that as they went in the way a certain man said unto him Lord I will follow thee withersoever thou goest 58. And Jesus said unto him The Foxes have holes and the birds of the air have nests but the son of man hath not where to lay his head Paraphrase 58. you had best to consider what you do for doing so will be far from advancing any temporal interest of yours Mat. 8. 20. 59. And he said unto another Follow me But he said Lord suffer me first to go and bury my father Paraphrase 59. And there was another 〈◊〉 of his who had already undertaken his service and attended on him Mat. 18. 21. who came unto him and said Sir before I betake my self wholly to attendance on thee spare me so long till I have buried my father either now newly dead of which the news is now come to me or very old whom I would attend while he lives and give him that civility of burial and then come and follow thee Theophylact. 60. Jesus said unto him Let the dead bury their dead but go thou and preach the kingdom of God Paraphrase 60. But Jesus replied unto him The Nazarite Num. 6. 7. being consecrated to God was not to pollute himself with his dead father but leave that work of burying him to others and so the Priest also and therefore thou that hast by the tender of thine attendance consecrated thy self to me must referre that office of burying thy father to others that have not undertaken that attendance and set presently about thy task of preaching the Gospel See note on Mat. 8. 22. 61. And another also said Lord I will follow thee but let me first go bid them farewell that are at home at my house 62. And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God Paraphrase 62. He that holds the plough must follow it close and not make errands home or betake himself to any other businesse till his dayes work be done if he do he will not be fit for that imployment So thou if thou wilt undertake my service must not defer or procrastinate but presently set to it without any delay and then follow it with the same
will be that in a matter of this nature of eating they have little temptation to sin against conscience when they consider the great store of other food even all the plenty of the world which they may lawfully enjoy and let the idol-sacrifices alone But the King MS. which leaves them out seems to be in the right and 't is easie to imagine how the transcribers might here insert them on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the same words after which v. 25. these words had followed and then the 29 th ver will immediately adhere to the end of v. 28. because of conscience Conscience I say c. which connexion will be otherwise disturbed CHAP. XI 1. BE ye followers of me even as I also am of Christ Paraphrase 1. And doe ye in like manner as oft as there is occasion for the good of others deny your selves the use of your Christian liberty 2. Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you Paraphrase 2. Now for you that have written this letter to me and asked my advice in all these particulars I cannot but commend you that ye have been so mindfull of my doctrine that ye have adhered so close to it that ye have not been seducible by any false teachers in any of these particulars but have appealed to me for my opinion of them 3. But I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God Paraphrase 3. To proceed then to your next quaere in order to matters of decency in the Church it is fit for you to consider the subordination of persons in the Church viz. that as Christ in respect of his office of mediator is under God but above all men so the man being under Christ is above all women and consequently that their garb in the Church must be proportionable to this 4. Every man praying or prophecying having his head covered note a dishonoureth his head Paraphrase 4. Every man that doth any office in the Church that either praies or expounds the word of God or sings Psalms c. see note on Luk. 1. m. if he doe it with his head and face covered this is indecent against the liberty and dignity of his sex it being a signe of shame and infamy in a man to have his head and face covered 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for it is even all one as if she were shaven Paraphrase 5. But every woman that doth any office in the Church that is imployed as a member of a congregation joyning with the Minister whether Pastor Prophet in discharging of any Christian duty such as is prayer or expounding or singing Psalmes c. see note on Luk. 1. n. and hath her head or face uncovered this is contrary to decency in her against the modesty and meeknesse of her sex as much as it is for her to cut her haire and weare it as men doe 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered Paraphrase 6. The use that is made of the not cutting a woman's haire of letting it be worn at the length is that it may be a kind of veile or covering to her ver 15. which is an argument that as 't is uncomely or unfashionable for her to have her haire cut after the mannâ— of men so it is uncomely to 〈◊〉 her head uncovered after the manner of men the distinction of sexes being to be maintained in the one as well as in the other 7. For the man indeed ought not to cover his head for as much as he is the image and note b glory of God but the woman is the glory of the man Paraphrase 7. For the man indeed is to be uncovered that being a signe of power and majesty and man being the image of God and a beam and irradiation as it were of God is an image of his power and majesty and therefore ought so to appear but the woman she is but the beam of the man having no power but from him and so her subjection to the husband being her duty she therefore is to be covered which is a signe of that subjection 8. For the man is not of the woman but the woman of the man Paraphrase 8. As you know in the forming of man and woman the woman was made of the rib of the man and so is to be resolved inferior to him 9. Neither was the man created for the woman but the woman for the man Paraphrase 9. And the creation of the woman was that she might be the helper ministerial and usefull to the man not so the man to the woman which is another proof of her being inferiour to him and that a reason still why she should wear a covering on her head especially in the time of divine service where her behaviour ought to be most decent and agreeable to her condition 10. For this cause ought the woman to have note c power note d on her head note e because of the Angels Paraphrase 10. And especially when the Angels are generally believed to be present in the places of God's publick worship this piece of decency in the woman her being covered ought most strictly to be observed as we will be most carefull of doing no indecent thing in the presence of such pure divine spirits 11. Nâ—verthelesse neither is the man without the woman neither the woman without the man in the Lord. Paraphrase 11. But this inferiority of the wife to the husband must not so be urged that the man being independent from her should be thought to have no respect unto her which may be seasonable to tell the Gnosticks who were great despisers of marriage any more then the woman should be from the man 12. For as the woman is of the man even so is the man also by the woman but all things are of God Paraphrase 12. For as the woman was formed out of Adam's rib so all the sons of Adam were born and conceived and propagated by women and man and woman united by God from whom all things are 13. Judge in your selves is it comely that a woman pray unto God uncovered Paraphrase 13. But for that of women's behaviour in the place of publick service judge you by what is decent among you is this decent for her to have her head uncovered in time of divine service 14. Doth not even note f nature it self teach you that if a man have long haire it is a shame unto him Paraphrase 14. Doth not the universal custome of all nations make this distinction between sexes that men wear their haire cut and that is decent in them 15. But if a woman have
accordingly it is that he hath by his Apostles see note on 1 Pet. 3. e. preached the Gospel and in it all kind of good news to you Gentiles as well as to the Jewes 18. For through him we both have an accesse by one Spirit unto the Father Paraphrase 18. For by the covenant made in him we have both admission afforded us and confidence to approach to God as to our father having the Spirit of Christ to intercede for us both Jewes and Gentiles 19. Now therefore ye are no more strangers and foreiners but fellow-citizens with the note b saints and of the houshold of God 20. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Paraphrase 19 20. And so now ye are no longer foreiners as the Gentiles were wont to be called by the Jewes but taken to be fellow-citizens with the Jewes and members of Gods family that is received into the Church into the number of believers added to that building of which Christ was the corner-stone and the Apostles and Prophets joyned to him as the foundation built thereon 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. Paraphrase 21. On whom all Christians being built and Jewes Gentiles how distant soever formerly united now and knit together are thereby enabled to continue in that unity and make up one Christian Church to adore and worship God together 22. In whom you also are builded together for an habitation of God through the Spirit Paraphrase 22. Being also by Christ thus united that he may come and reside among you by communication of all those benigne influences which flow down to your Church from the Spirit of Christ Annotations on the Epistle to the Ephesians Chap. III. V. 14. Middle wall of partition We have oft spoken of the Gentile Proselytes the second sort of which those of the Gates which were not circumcised were by the Jewes so farre accounted unclean according to the Law that they were not permitted to come into that court of the Temple called holy where the Jewes were So it is charged upon them as a fault Ezek. 44. 7. that they had brought into Gods sanctuary strangers c. and Act. 21. 28. on Paul that he brought Greeks into the Temple The Proselytes of righteousness indeed those that had undertaken the whole Law which were circumcised c. they were admitted with the Jewes into the inner court but these other onely into the outer court called the court of the Gentiles and the unclean in which respect it is that the Temple is called the house of prayer to or for all nations Mar. 11. 17. because in that court the Gentiles were admitted to pray In the second Temple these courts were divided one from the other by a little sept of stone three cubits high called saith Josephus by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the author of the book of Maccabees 1 Mac. 9. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wall of the inner court of the sanctuary which Alcimus there commanded to be taken down On this wall was written in many places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might go within The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no alien might enter into that court of the sanctuary which was inclosed with the sept so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a court enclosed So again l. 15. c. ult in the description of the Temple buil◠by Herod there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sept which incompassed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or court whereon there was a prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any of another nation should enter This is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition of stone or a sept of a stone-partition the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oake primarily then any kind of tree being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition the word that is here used made of timber and vulgarly used for any kind of partition though here of stone as a leaden ink-horn or a silver box among us This doth Gorionides affirm to have been a silver wall betwixt the Sanctuary and the porch with a golden doore in it but this I suppose not that the masse of the wall was silver or of the doore gold but that they were silver'd and gilt over on the upper post of which saith he there was a golden sword of twelve pounds of gold on which were written these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stranger that comes neer shall die That this is it which is here called most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle-wall of partition there is no question and this Christ is said to take down by making the Jewes and Gentiles for the future without any discrimination one sheepfold under one Christ To this sept and prohibition of entring as it stood among the Jewes that of Ecclesiasticus 19. 29. seemeth to referre where the man of the house is said to turn the stranger out of doores as out of the Sanctuary or inner court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe out stranger from the presence of glory that is as strangers were commanded to go out of the Temple where was the schechina or appearing of God which is ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory V. 19. Saints That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints here signifie the Jewes will appear by the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers before for in respect of the Jewes it was that they were called strangers they being the only people of God before and now the Gentiles that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers vulgarly known by that name being received in to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-citizens with whom why with the same to whom they were strangers that is the Jewes Thus doth Procopius interpret it in Isa p. 683. who accordingly calls the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation made up of the holy fathers which saying of his gives the reason of this phrase why the Jewes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy viz. in respect to the Patriarchs Abraham c. who were truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saints to whom the promises were made to the participation of which the Gentiles are now called CHAP. III. 1. FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles Paraphrase 1. Hereupon I Paul as an Apostle so at this time a prisoner also of Jesus Christ who am persecuted for this one thing because I preach to the Gentiles and according to the doctrine of Christ vindicate the liberty of the Gentile converts and the no-necessity of circumcision to them see
〈◊〉 saith he I am already poured out V. 20. Noman like-minded The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among Greek authors is clear all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to my soul a second self most dear to me such as Patroclus to Achilles in Homer whom saith he I love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to my head or life Thus also the Greek interpreters of the Psalmes use it Psal 55. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my companion my guide and my known friend This therefore in all reason is to be the meaning of it here also not to express what care Timothy had of the Philippians for that is said in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will sincerely take care of your affaires but how dearely valued he was by Paul so that when he came to them they should think a second Paul was come to them If there were any difficulty in this rendring or place for conjecture a man might guess S. Paul to have written either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first used by this Apostle in this Epistle c. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true yoke-fellow and the latter of the same signification he that drawes in another yoke So I suppose the Gloss in Hesychius must be read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in Phavorinus also But there is no reason to doubt the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to fly to this or any other uncertain conjecture V. 30. Not regarding The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ordinarily to be met with unlesse in Hesychius and Phavorinus and other Glossaries which seem not only to have taken it from hence but also to have read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the impressions have it otherwise for they place it betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would not be done according to the order of the letters if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is therefore very probable that the reading here should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristophanes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that casts himself into danger in whiche sense we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 14. 38. which is the very notion of this word in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that gives himself up to death for so saith Phavorinus the phrases are usual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I venture or gage my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I lay any money This in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be more venturous in fighting than ordinary and in Pliny's Epistles parabola that is periculosa So doth Chrysostome expound this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave himself up to suffer whatsoever should be necessary and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemning death So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despising all danger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he threw himself upon death and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very expressions that are set by the Glossaries to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the explaining of this the learned Isaac Casaubon in Epist 438. saith that he found in Puteans copie this reading with this interpretation to it Parabolanus fuit de anima sua in the same manner as in Iustinians Code they that goe to them that are sick of the plague are called parabolani and paraborarii CHAP. III. 1. FInally my brethren rejoice in the Lord. To write the same things to you to me is not note a grievous but for you it is safe Paraphrase 1. To conclude my brethren I salute you in the Lord somewhat I have to write to you which flowes not from any cowardise in me though I have tasted of the sharpnesse of it but from my great care to preserve you from the greaâ— dangers into which I have fallen my self 2. Beware of dogs beware of evil workers beware of the note b concision Paraphrase 2. There are a sort of men I would have you take especial heed of very malicious persons that bark at and bite every orthodox professor and that live themselves in all villany I mean the heretical Gnosticks v. 18. Others also there are to beware of as with whom the Gnosticks combine viz the Jewish believers which still observe the Mosaicall Law and require all to Judaize and persecute them that do not These take upon them to be the circumcision but are onely the concision those that tear the Church in peeces condemne and separate from their brethren Rom. 14. 3. For we are the circumcision which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh Paraphrase 3. For sure we are the true children of Abraham and the circumcision indeed who â—ive piously and confesse Christ crucified and depend upon Gods ' mercy only through that promise sealed to us in Christ's blood and so place no confidence in circumcision not any such outward performance 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he might trust in the flesh I more Paraphrase 4. Though if you speak of confidence upon privileges and advantages of a Jew no man hath more reason for it more right unto it than I 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee Paraphrase 5. Having been circumcised at eight daies old as the Law prescribes the native Jewes and so no proselyte my parents and antecessors Israelites of an eminent tribe the tribe of Benjamin so dearly beloved by Jacob both my parents of Abraham's not of a proselytes race and in respect of my zeal to the Mosaical law of the strictest sect among the Jewes 6. Concerning zeal persecuting the Church touching righteousness which is in the Law blameless Paraphrase 6. And so zealous for the Law that I persecuted the Christians with great rage and fury as thinking them enemies to the Law and for all legal observances I never neglected any as long as I lived in that course 7. But what things were gain to me those I accounted losse for Christ Paraphrase 7. But whatever advantages I enjoyed as a Jew I may part with well for Christ and if they would keep me in the least manner from embracing theChristian doctrine they would be very far from being advantages to me but losses rather 8. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may win Christ Paraphrase 8. Yea and whatsoever I should place any confidence in I should be a great loser by it in comparison to the huge advantages of being a Christian for which I am content to be stript of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance so oft promised to them that persevere and endure and outlast those persecutions and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere â—itâ—y express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction here appears by all that here follows in this chapter the time assign'd for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâ—e general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâ—fiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
in the Temple abstained from the sadder expressions and therefore when they meant to signifie any ill abâ—â—d â—ey called it not the Averse but the Other Augury Accordingly is that style of Horace Sperat infestis metuit secundis Alteram sortem This the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deliver any sad thing not to speak any hard or evil saying And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreeable to this is the ordinary style of fuit or vixit he hath been or he hath lived for mortuus est he is dead fuimus Troes fuit Ilium we have been Trojans Troy hath been and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it shall be rich to signifie that it hath been and is yet poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thus I must speak and not use grosse or harsh expressions And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here It hath been that is now it ceaseth to be it is destroyed by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for Prophecies CHAP. XVII 1. AND there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters Paraphrase 1. And another vision I saw to the same purpose One of those executioners of God's wrath came unto me saying I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the great whore great in it self and whore for their impieties against God their worship of many heathen gods directly owning that title as an harlot is she that takes in many others in stead of the one husband sitting that is ruling over many waters that is much people having many nations under her dominion 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Paraphrase 2. From the power and authority whereof many other kingdomes see c. 13. 14. have been confirmed and fortified in their idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practices 3. So he carried me away in the Spirit into the wildernesse and I saw note a a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and note b ten horns Paraphrase 3. And in this vision methought I was in a desart fit to represent the desolation that was to be expressed in that vision and there I saw what he had promised me v. 1. a woman that great whore mentioned there the Imperial power of Rome heathen seated on an Emperor in a scarlet robe a great blasphemer against the true God and advancer of Idolatry and he had seven heads the city of Rome built on seven hills and ten horns that is so many other Kings that ruled over divers countries and were confederate with the Roman Emperor 4. And the woman was arrayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthinesse of her fornication Paraphrase 4. And this Roman power was in great prosperity much sumptuousnesse was bestowed upon their Idol-worship and all manner of abominable filthinesse was committed therein 5. And upon her forehead was a name written note c Mysterie Babylon the great the mother of harlots and abominations of the earth Paraphrase 5. Which being so frequent and acknowledged in their secreter devotions are best described by the word Mysterie which was the word which the Greeks used for their uncleanest meetings and by Babylon see note on ch 14. c. and ch 18. a. which of old was famous for these and so destroyed From hence came all the Idolatry of the other cities see v. 2. 6. And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and when I saw her I wondred with great admiration Paraphrase 6. And beside her Idolatries and uncleannesse she was represented as a great persecuter of Christians see c. 1. d. At this sight of a woman thus represented in all glory and then drunk with blood and vomiting it out I was much astonished 7. And the Angel said unto me Wherefore didst thou marvel I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten horns Paraphrase 7. And the Angel that shewed it me v. 1. told me the interpretation of it viz. that it was designed by God to represent the Roman heathen power the seven hills on which it was built and the ten Kings consederate with it 8. The beast that thou sawest was and is not and shall ascend out of the bottomelesse pit and go into perdition and they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world when they behold the beast note d which was and is not and yet is Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated and which blasphemeth and desieth the God of heaven that is the person of the Emperor in whom this power is vested at the time to which this part of the vision refers see note a. is one which was in power but at this point of time that is after Vespasian's return out of Judaea was out of it but shall come to it again sent as it were out of hell to persecute the Christians And when he that is Domitian shall have delivered up the Empire again to Vespasian upon his return out of Judaea and for some years become a private man again this shall be matter of great admiration and astonishment to all that are not Christians wheresoever they are seeing by this means that the persecuter of Christians is gone out of power and when he comes in again shall not continue long but himself be cruelly butchered v. 8. and 11. and Vespasian a favourer of the Christians but destroyer of the Jews is come in again even while Domitian was alive which made it the more strange 9. And here is the mind which hath wisdome The seven heads are seven mountains on which the woman sitteth Paraphrase 9. This is the meaning of the riddle The seven heads are the seven hills which are so famously known in Rome 10. And there are seven Kings five are fallen and one is and the other is not yet come and when he cometh he must continue a short space Paraphrase 10. And beside they denote the seven Kings or Emperors thereof that have had any thing to doe with the Christians which are here to be numbred from the time of the beginning of these visions till this of the writing of them Of them five are dead all
second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle the Holy of Holies and this is here and ver 6. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again ch 16. 1 and 17. not as that signifies the whole Temple but a part of the Tabernacle viz. the Holy place or Holy of Holies What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere signifies see Note on Act. 19. e. and Rev. 14. c. out of the Scholiast on Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Christian Church from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two latter saith he signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Temple or Church but the former the place where the Communion-table stands which being divided from the rest of the Quire is to that as the Holy of Holies to the Sanctuary And in this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 82. 2. the vulgar Latine and from thence the English in our Liturgie read Temple where the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence our Bibles read Oracle From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel Exod. 25. 23. And accordingly this opening of this holy place or this Holy of Holies in this tabernacle of the Testimony is a representation of God's revealing his will as from the Oracle concernning heathen Rome and so straight the seven Angels came out from thence habited like the High-priest who alone was permitted to goe into the Holy of Holies in the Temple and as executioners of this decree have the seven plagues or blows or Judgments v. 6. that is come ready to act a complete destruction such as was before meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven thunders in the Vision about the Jews ch 10. Note a. CHAP. XVI 1. AND I heard a great voice out of the Temple saying to the seven Angels Go your waies and pour out the vials of the wrath of God upon the earth Paraphrase 1. And the seven Angels the executioners of God's wrath ch 15. 6. being thus come abroad methought I heard a proclamation coming out of the Holy of Holies the place of Gods exhibiting himself address'd unto them and appointing them to go and poured out those vials that is those judgments of God upon the Roman Empire see note on ch 13. k. 2. And the first went and pour out his vial note a upon the earth and there fell a noisome and note a grievous sore upon men which had the mark of the beast and upon them which worshipped his image Paraphrase 2. And the first Angel did so there fell heavy plagues upon them which swept away a multitude of heathens and carnal temporizing Christians both in the city of Rome and in other places see note a 3. And the second Angel poured out his vial upon the sea and it became as the blood of a dead man and every living soul died in the sea Paraphrase 3. And the second Angel did likewise and there fell great slaughters upon the city of Rome by the cruelty of the Emperors and on occasion of sedition c. and very great multitudes died thereby see note a. 4. And the third Angel poured out his vial upon the rivers and fountains of waters and they became blood Paraphrase 4. And the third Angel did likewise and methought his vial fell on the other cities and provinces of the Empire and a great deal of warre follow'd note a. and a multitude were slain there also 5. And I heard the Angel of the waters say Thou art righteous O Lord which art and wast note b and shalt be because thou hast judged thus 6. For they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God almighty true and righteous are thy judgments Paraphrase 5 6 7. And this Angel that pour'd out the vial upon the waters v. 4. God's judgments on those other cities and provinces did it as a just judgment on them for the blood of Christians that had been shed by them and as an act of pity and relief to the persecuted whose persecutions ended by this means and so 't was acknowledged by the souls of those that had been slain by them see note on ch 6. e. 8. And the fourth Angel poured out his vial upon the sun and power was given unto him to scorch men note c with fire Paraphrase 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire such as was in Maximinus's time 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory Paraphrase 9. And though this famine tormented them exceedingly yet were they so farre from repenting or amending their waies from receiving the faith of Christ that they railed at the Christian religion as the author of all their miseries and so were more alien'd from it see note c. 10. And the fifth Angel poured out his vial upon the note d seat of the beast and his kingdome was full of darknesse and they gâ—awed their tongues for pain Paraphrase 10. And the fifth Angel's vial was poured out not upon the persons of men but upon the government it self which was sore afflicted and distress'd see Jer. 13. 16. where for Darknesse the Targum reads Tribulation or Affliction by the invasion of the Barbarians and the Emperors were much troubled at it but could not help it 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds Paraphrase 11. And as before ver 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity and so made them set themselves more violently against the Christians so farre were they from reforming or mending by this means 12. And the sixth Angel poured out his vial upon the great river note e Euphrates and the water thereof was dried up that the way of the note f Kings of the East might be prepared Paraphrase 12. And the execution of the sixth Angel was the destroying of Maxentius's forces in Italy and so weakening of Rome the mystical Babylon noted here by Euphrates the river that belongs to Babylon and making it capable of being taken and possess'd by Constantine and his sons which were Christians 13. And I saw three note g unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet Paraphrase 13. And methought I saw three diabolical spirits like the frogs of Aegypt one coming from the devil another from the heathen worship and
the third from the false prophet 1. The response of the devils raised by Maxentius's command 2. the encouragement of the augurs or heathen priests that divined by entrails 3. some false predictions out of some passages of the Sibyl's writings 14. For they are the spirits of devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty Paraphrase 14. And all these were made use of to deceive Maxentius and give him confidence that he should prosper in his tyranny and holding out against Constantine which was the occasion of Constantine's setting upon and destroying his army of his entring Rome and of that blow that befell Idolatry by this means 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Paraphrase 15. Such unexpected suddain changes as these such secret undiscernable proceedings of God's providence may in all reason be admonitions to all to be watchfull and not to comply with the present prevailing power in any unchristian or uncomely manner lest when they have done so that which they have designed as their greatest security be indeed their greatest danger 16. And he gathered them together into a place called in the Hebrew tongue note h Armageddon Paraphrase 16. And these evill spirits excited him and engaged him and all his armies in a fight wherein they were utterly vanquish'd and destroyed See note e. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the throne saying note i It is done Paraphrase 17. And the seventh Angel poured out his vial into the air noting a decree of heaven now to be executed on the earth and presently methought I heard a proclamation come out of the Holy of Holies from the throne of God denoting the going out of God's decree which was delivered in these words It was or hath been that is Heathen Rome is now destroyed And this was after in Honorius's time as will be more fully set down ch 17. 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great Paraphrase 18. And methought there were thunders and lightnings and an earthquake such as never had been known before denoting this vast change the greatest of any that now was by this means wrought in the world 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath Paraphrase 19. And Rome being at this time of Honorius divided into three parties one Heathen a second Orthodox a third Heretical impure see note on chap. 17. c. wicked Christians this brought in Alaricus and by that means destruction on all heathen Rome And thus was God's just vengeance executed upon them 20. And every island fled away and the mountains were not found Paraphrase 20. And as 't is ordinary for islands and hills to be removed by earthquakes so now the maritime towns and strong holds were destroyed by this incursion of the Gothes 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great Paraphrase 21. And this judgment fell upon them most visibly and discernibly from heaven and withall in a most heavy unsupportable manner and yet after this such obduration of hearts possessed them of the heathens that survived these judgments that they were the more obstinate in their Idolatrous heathen courses and still railed at the Christians as the authors of all these miseries that befell them Annotations on Chap. XVI V. 2. Vpon the earth What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land and the sea and the rivers and fountains of waters v. 2 3 4. may appear by v. 1. where the Angels are appointed to pour out their vials upon the earth or land That in all reason signifies the Roman Empire the thing represented in these Visions as before it signified the nation and people of the Jewes chap. 7. Note b. And there is no reason to affix any nice critical notation to either of these single that the land v. 2. should signifie severally and so the sea v. 3. and the rivers v. 4. but to take all together for that which was meant by the land v. 1. for so the series here requires where the Angels that were commanded to pour out their vials on the earth pour them out upon these three evidently noting these three to be the distribution of that one and so all one with it So ch 14. 7. God is described as the Creator of the heaven and earth and sea and fountains of waters where all those latter three are set to denote that which is elswhere ordinarily called the earth and no more in opposition to heaven that is this inferior terrestrial globe and all in it To this may be added that when the judgments are represented to fall upon Judaea some are said to fall on the land others on the sea others on the trees c. 7. not necessarily signifying such a separation of the judgments some on this some on that part but the whole nation together on which all those judgments fell and this indeed agreeable to what we read of the judgments that fell on Aegypt where though some of them were caused by the signes that Moses wrought upon the land Exod. 8. 16. others by smiting of the waters streams rivers and ponds and all their gathering together of waters Exod. 7. 19. and so again ch 8. 5. yet 't is manifest that the judgments thus produced by every of these each smiting of his rod there being proportionable to the pouring out of a vial here fell indifferently on the whole land and not one judgment on one part another on another And so sure is it to be understood in this place Many judgments were to be poured out up â—n the Roman Empire and by all of them together the whole heathen part of it destroyed This consideration makes it unnecessary farther to enquire into the productions of the several Vials what each of them distinctly signified it being sufficient that each of them notes some kind of destruction and the number of seven being a perfect number the seven Angels and their seven vials and their seven effusions signifie utter destruction and not necessarily any more unlesse it be this that it was not all at once but by several degrees and several sorts of judgments those that