untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 2. That ye may be mindfull of the words which were spoken before by the holy prophets and of the commandments of us the Apostles of the Lord and Saviour Paraphrase 2. I have now written two Epistles to you both to the same purpose to be remembrancers to you whose minds remain yet untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 3. Knowing this first that there shall come in the last daies note a scoffers walking after their own lusts Paraphrase 3. But before this come there is one thing to precede a very remarkable defection of many from the Christian profession see 2 Thess 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ shall betake themselves to all unclean practices and therefore this is now to be expected 4. And saying Where is the promise of his coming for note b since that fathers fell asleep all things continue as they were from the beginning of the creation Paraphrase 4. And they that do thus forsake the faith shall as a ground of it pretend that they perceive themselves cheated by those prophecies which have promised and foretold this coming of his see c. 1. and Mat. 24. b. which say they is so far from being performed that all things stand unchanged in the same constant form from the beginning of the world till now save onely that all the men that have lived upon the earth father Adam Noah Abraham c. are dead and others now live in their steads among us â—ut for any thing else say they things have gone in a setled constant course ever since the creation without any discernible or observable change 5. For this they note c willingly are ignorant of that by the word of God the heavens were of old and the note d earth standing out of the water and in the water Whereby the world that then was being overflowed with water perished Paraphrase 5 6. To these I answer and first for the latter of these see note on Mat. 7. b. These Atheistical scoffers that suppose or affirm that there hath been no considerable change since the creation do not consider what a change there was once in Noahs time the whole world destroyed with a floud for the sins of impure impenitent sinners such as these who now object thus for the heavens being created at the beginning and the earth to framed that there was abundance of waters within the globe thereof and it self placed in the miast of waters in the cloud round about God being pleased in the creation so to dispose of it in order to the punishing of wicked men at length the windows of the heavens that is the clouds were opened and the fountains of the great deep broken up Gen. 7. 11. and by this means the whole earth was coverred and downed by waters 7. But note e the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men Paraphrase 7. But the world which now is by the same appointment of God is now secured that it shall be drowned no more God having given his promise for it Gen. 9. 11. not suffer any other kind of destruction but by fire which is the punishment to be expected by abominable men 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. that all things continue as they were since the creation I now proceed in the second place by way of regressus ordinary in Scripture see note on Mar. 7. b. to answer the former part proposed by way of question Where is the promise of his coming that is Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnosticks and delivering the pure persevering believers is not performed And my answer is this That you may be mistaken in reckoning of time in thinking that what the prophets have foretold of the latter days the times of the Messias must be instantly performed as soon as Christ is gone to heaven or else 't will not be performed at all In this matter it must be considered who it is that makes the promise v. 2. an infinite God and then though forty years for example is a very great time among us men whose lives are so short yet with God who is infinite a thousand years is no considerable space but a very short and small duration Psal 90. 4. and therefore though the prophecie be not yet fulfilled about three or four and thirty years after Christ's departure from us yet it may and will most certainly and that within few years now 9. The Lord is not slack concerning his promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Paraphrase 9. As for any slownesse in performing his promise of coming which they that expect and desire to reap a sudden fruit of it in their deliverance or that others which would corrupt them and make them fall off through despair of it are apt to charge upon God it is meerly a mistake in them for it is not thus deferred out of want of kindnesse to the preserving Christians but out of abundance of patience and long-suffetance to the worst and an earnest desire that they may all amend and be delivered without which amendment whensover this coming shall be all are infallibly destroyed see Act. 3. 19. note a. 10. But the day of the Lord will come as a thief in the night in which the heavens shall passe away note f with a great noise and the elements shall note g melt with servent hear
obedience to the commands of the true God so that hereby we have all security that we cannot mistake it being God who cannot lye whom we adhere to and his Son Jesus Christ of whom he hath given his testimony And thus we may confidently resolve that the Christian Religion is the true 21. Little children keep your selves from note d idols Amen Paraphrase 21. Farewell my tender Christians and be sure you keep your selves from offering sacrifices to the false idol Gods which the Gnosticks would doe in case of persecution and from those mixtures of heathenisme and uncleannesses practised in their heathen worships by them and brought in among Christians by that licentious sect and even from images themselves which the Gnosticks who pretended to have forsaken the idolatries of the heathens and so to have become Christians did again fall into worshipping the images and pictures of Simon Magus and Helena and offering sacrifices unto them Amen Annotations on the first Epistle of John Chap. V. V. 6. Came by water and blood What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that came by water and blood here signifies will appear by considering the Context and the relation of these to the former words There the belief that Jesus is the Son of God is the means of victory over the temptations of the world the baits then offered by the Gnosticks carnal pleasures on one side and immunitie from persecutions on the other And to that this belief is a very proper instrument For considering wherein Christ's sonship was exercised here on earth his innocence and his sufferings and that if we will behave our selves as sons of God we must imitate him and that our faith in him consists in thus transcribing these his filial qualifications the conclusion hence follows that he that is such a child of God v. 4. that is that believes that Jesus is the Son of God v. 5. doth or will overcome the world This then being the force of the Apostles arguing it must follow that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that came by water and blood must be the description of Christ as that sonship of his is express'd for our imitation in this matter that is as he approv'd his innocence faultlesness to God on one side and his patience and in spight of temptations even of death it self perseverance on the other side And this is here figuratively express'd and the figure fetched from an eminent passage in the story of Christ particularly considered and related by S. John and that with a special weight laid on it both for the truth and the considerablenesse of it viz. the water and blood that at his crucifixion came out of his side at the piercing of it the water being a most proper embleme of his innocence and the blood of his patience and constancy and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his having come by these two is no more then the having had these two emblemes and the things signified by them most eminently observable in the discharge of his office here on earth For we know that being sent or coming are the words that refer to discharge of office Christ is said to be sent by God and which is all one to come and is proverbially styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh and he that cometh into the world that is the great Prophet sent by God for the discharge of this office which as Son of God Mat. 3. 17. he was ordained to and for which he came into the world and which he did with perfect singlenesse and resisting unto blood suffering death in the cause and those two were express'd by that joint embleme at his death the water and blood which John saw flow from him In this matter also it is that the Spirit is also joined as a testifier that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is testifying viz. of the innocence of Christ which being granted the constancy and sufferings were sufficiently known and proved by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flowing out of water and blood which was an evidence of the wounding and piercing him to the heart For first the Spirit 's descending on him at his baptism and lighting on him as a dove was one testimonie of his perfect innocence and acceptablenesse in the sight of his Father And secondly by that Spirit 's descent being instated on his Prophetick office he is also furnished with the gift of miracles c. which were sure testimonies that what he preached was Gods message that he was no sinner no seducer no false prophet seeing as the Jews confess'd he did such miracles Thirdly the coming down of that Spirit upon the Apostles and that according to the promise of Christ was a testimonie of the truth of what else he said and by this descent the Spirit became a Paraclete or Advocate of Christ and so testified and convinced the world as of their sin in crucisying him so of his righteousnesse in that after his crucifixion he was raised and taken up to the Father All this being thus said in this verse as it is the proving of what went before by these three witnesses so doth it introduce what follows v. 7 8. which is but the saying the same again and joining a parallel with it for so I suppose the following words are to be understood For there are three that bear witnesse in heaven c. not that that is a reason of what went immediately before for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water and blood and spirit do witnesse v. 6. but that it is a parallel to illustrate it by and might in sense be best express'd thus As there be three that bear witness in heaven the Father the Word and the holy Ghost and these three are one So also there are three that testifie on the earth the spirit and water and blood and these three though they are not one by any kind of unity of nature as the former three are yet they agree in one that is in one testimony evidently confirming the same thing which they were brought to testifie v. 6. Of such like idioms of speech we have formerly noted many in Note on Mat. 9. d. By this means as this whole place is competently explained and freed from all difficulty so is it vindicated from a first mis-interpretation which some late writers have fastned on it interpreting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. are one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they agree in one But of this first there can be no evidence nor indeed any reason assigned that the phrase should be so suddainly altered v. 8. if the same thing were meant which was so immediately before v. 7. so differently expressed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one had signified no more but agree in one testimonie v. 7. is it
or any sent from God is not despised or undervalued so much any where as among his own country men and kindred who knew his birth here below but know not of his commission from heaven 58. And he did not many mighty works there because of their unbeleif Annotations on Chap. XIII V. 8. Hundred fold That great proportion of an Hundred fold in the harvest is no such prodigious encrease as men imagine For though it were strange that to the number of the bushels of seed there should be an hundred times so many brought home by way of increase because a great deal of the corn that is sowed miscarries and comes to nothing yet it is easie to observe that from one single corn which is here referr'd to by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Mark that is one an hundred there oft comes so many branches and stalks and grains in all those stalks as may easily and ordinarily make up the number sometimes of thirty sometimes of sixty nay sometimes of an hundred fold though the truth is the hundred fold is the liberallest proportion and so is set down as the highest degree of fruitfulnesse in the good ground See c. 19. 29. V. 12. Hath The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here as 't is plain by the parable to use to occupy to traffick with grace to take that care of it which belongs to so great a treasure so saith Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To have is used for to take care of to keep thus perhaps may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Heb. 12. 28. though it be capable of another rendring as there we shall see V. 19. Vnderstandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ordinarily laying to heart thinking on considering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Didymus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 19. seems all one with it and so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider or think on and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider and please thy self in private And so Prov. 21. 12. the Septuagint renders Maschil by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Psal 106. 7. and so here v. 15. consider and turn answerable to Ezech. 18. 28. because he considereth and turneth away from his sins Ib. This is he That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally not Him that receives the seed but that which is sown either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed in S. Luke or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word or the like appears both by the parable in which answerable to it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. some fell that is in sowing fell and also more particularly by the parallel place Luke 8. 11. where 't is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed is the word and v. 14. instead of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sown is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which falls which must needs be the corn and not the ground and in S. Mark c. 4. 19. 't is clearly the corn and not the man or the ground that becometh unfruitful and therefore 't is clear that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he referres to the whole precedent oration when any one heares c. so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sown is the whole of that part of the parable the seed and the ground and the sowing and the fowles picking it up all together and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is denoted by Only 't is true that in the following expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that heareth c. the word is is taken a little otherwise and the phrase signifies this is it that is the seed sown in that ground or in complexe the seed with its ground is it which denoteth or by which is denoted he that heareth c. By both which 't is observable that in the Scripture Dialect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is doth either as S. Augustine saith signifie significat signifies or significatur is signified that is denotes one thing which is answerable to another whether it be the sign or the thing signified sometimes the signe as v. 19. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is it that is signified by the seed sown by the path side and sometimes the thing signified as v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is it which signifieth him which heareth the word c. and so v. 22. and 23. V. 28. Enemy The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally enemy man is here an Hebraisme the like as we shall find Hest 7. 6. the man adversary or adversary man is this wicked Haman And so it restrains not the word here to a man but leaves it in the latitude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone would be a man or devil V. 35. Vtter The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred I will poure out for saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to send forth so as a fountain doth water or as a Tree its juyce or moysture Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Psal 19. 3. and so Psal 119. 171. and Psal 145. 7. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies scaturire or exundare to pour forth water from within it as here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was before kept close within V. 52. Scribe The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribe here set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple signifies him that is skilful in the Mosaical Law as the disciple is he that hath thereto superadded the knowledge of the Gospel or any man consider'd as furnished with sacred instructions and observations out of the Law and the Prophets and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any skill in the mysteries of the old Testament or Jewish religion who when he becomes a Disciple or turns Christian he becomes furnish'd with the mysteries of the New Testament By this means he is here said to be like the house-keeper who for the maintaining of his family all the year long is supposed to have a repository for provisions which is here call'd his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or store-house and there to have layd in provisions of both sorts new and old the new of daily pureyance and the old which we call the store And being thus furnish'd when any entertainment is to be made he brings forth and useth what is necessary of both So for the furnishing a table he brings forth his hot and cold meat that which is new dress'd and that which remains of former meals And so in all other parts of Occonomy New and old garments in the wardrobe Thus doth this knowing Jew being now farther instructed by Christ lie under an obligation of performing as occasion requires all actions both of Morall and Christian virtues but first and especially of Christian which are the new
speech must not be that his time of working miracles was not yet come but either that it was not yet the fittest point of time to do this particular miracle but 't would be more fit because more beneficiall when the wine was quite spent or else that 't was not yet his time to do his miracles so openly and publickly as Mary seemed to believe and his kindred after insist on c. 7. 4 but Christ frequently provides against for what reasons see Mat. 8. b. To this latter the circumstances of the Context considered all together doe most encline And accordingly the result is that though he meant to work this miracle yet he would doe it more privately so as it should appear to none of the Guests or to the Bridegroom or to the Ruler of the feast but only to the waiters and his own disciples and mother that came along with him This is manifest by the event for ver 9. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manager or orderer of the feast knew it not but only they that drew the water that is the waiters nor is there any farther publick notice taken of the miracle but only that the Evangelist mentions it as a beginning or praeludium of of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes or wonders v. 11. by which by little and little he made himself known to the world and manifested his glory that is made it appear that the Godhead dwelt in him but this not to all but his disciples of whom peculiarly 't is added that they believed on him As for that form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is only a form of repressing as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let alone with which 't is joyned Mar. 1. 24. and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall in the first In the rest to desire him to let them alone not to meddle with them And accordingly it here signifies Christs dislike of Mary's proposall which was without any care of secrecie publickly to supply them with wine now it was wanting Which manner of doing it Christ dislikes gives his reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was not yet fit to doe his miracles so publickly The truth of this interpretation by which 't is granted that Christ did not say that it was not his season to doe the miracle but only not to doe it so publickly is so convincing that Gregory Nyssene rather then he would grant the meaning of it to be that his time of doing any miracle was not yet come thought himself obliged to read the latter part of the verse by way of interrogation also Is not my houre yet come and to interpret it thus Am not I yet of age to be master of my own actions wilt thou rule me now at this age still But there is no need of this altering the punctation Justin Martyr or the Author of the Quaest and Answ ad Ortho. would have it rendred thus literally What is it to me and thee that is the care of providing wine belongs not to thee and me p. 136. But the first interpretation is most satisfactory and beyond exception CHAP. III. 1. THere was a man of the Pharisees named Nicodemus a Ruler of the Jewes Paraphrase 1. one of the Jewish Sanhedrim 2. The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can doe these miracles that thou doest except God be with him Paraphrase 2. Who durst not be seen or known to come to Jesus and therefore did it by night c. 7. 50. and 19. 9. and said unto him Master we are convinced that thou art sent by God to teach and instruct us in his way for this thy miracles testifie which could not be done without God's speciall hand and would never be allowed by God to confirm falsities 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdome of God Paraphrase 3. Jesus willing to undeceive him and that he might not flatter himself that the acknowledging of him to be the Messias or sent from God would be sufficient without the undertaking his service owning and confessing of him in despight of all fear of men without being his proselyte and forsaking his former course tells him positively that unlesse he would be born again which is a phrase to denote a proselyte of Christ and when occasion required forsake all for Christ's sake even his former course of life and dignity in the Iewish state contrary to his coming to him by night and acknowledging him secretly he should not see the kingdome of God be a Christian here which is a priviledge of a greater height then that of being a Iew or a member of their Sanhedrim or a Saint hereafter 4. Nicodemus saith unto him How can a man be born when he is old can be enter the second time into his mothers womb and be born Paraphrase 4. Nicodemus attending only to the literall sound not sense of Christs words asks how a man of full years can again be born 5. Jesus answered Verily verily I say unto thee Except a man be note a born of water and of the Spirit he cannot enter into the kingdome of God Paraphrase 5. Iesus answers him Except a man be received as a proselyte and that not of an ordinary sort such as are among you Iewes but a Christian proselyte such as are received by Baptisme in the Christian Church so as to undertake the law of Christ and renounce his former whether heathen or Iewish course the first exprest by being wash't in water the ceremony of the Iewes proselytisme now also made use of by Christ by which a man was said by the Iewes to be new born and accordingly so here in an high degree the second by being born of the Spirit entring on a new pure spirituall life and not only passing under those externall washings agreeable unto which it was that Christ's disciples were admitted not only by water as John's and the Iewes proselytes were but by the holy Ghost's descending upon them see note on Act. 1. a he cannot enter c. 6. That which is born of the flesh is flesh and that which is born of the spirit is spirit Paraphrase 6. The actions of a naturall man which hath none of this new Christian birth that hath not thus given himself up to a Christian lfe will be but naturall actions at least but externall purifications restraints of sinne in the outward part But the actions of a spirituall person thus born anew from that higher principle a proselyte of Christ's they will be spirituall purifications of the very spirit 7. Marvail not that I said unto thee Ye must be born again Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth
God cannot work on you to receive me but the being wel-spoken of by men see c. 12. 43. is all you care for and because that may be lost by receiving me therefore am I rejected by you 43. I am come in my fathers name and ye receive me not If another shall come in his own name him ye will receive Paraphrase 43. But to see the sottishnesse of your dealings I bring my commission from God and ye heed it not and yet if another without any commission from God a meer counterfeit shall in his own name come and undertake to seduce you such as Simon Magus see note on 2 Thess 2. e what multitudes of you Jewes will follow him 44. How can ye believe which receive honour of one another and seek not the honour that cometh from God only Paraphrase 44. 'T is not possible you should believe aright that are so in love with the praise of men as to take him for a prophet who hath no other testimony that he is so but his own or the voice of other men and dare not believe on me the rulers for fear of displeasing the people and the people the rulers and mean while both contemn the favour and approbation of God and set his testimony at nought reject me who come authoriz'd with that 45. Doe not think that I will accuse you to my Father there is one that accuseth you even Moses in whom you trust Paraphrase 45. 'T is not so much I to whom you have done this affront and therefore I shall not need to bring any complaint or indictment against you before my Father but 't is our own prophet Moses on whom you pretend to depend so much and he will rise up to testifie against you 46. For had ye believed Moses ye would have believed me for he wrote of me Paraphrase 46. Had you but heeded and believed Moses that prophet so valued by you his predictions typicall representations would have led you to believe on me in whom they all are fulfilled 47. But if you believe not his writings how shall ye believe my words Paraphrase 47. But if your own Moses cannot be heard by you I cannot expect to have that authority with you Annotations on Chap. V. V. 2. By the sheep-market a poole The words being read as they are now in our best Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in the Dative case the only Nominative case in the period must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then there can be no way of translating it but by understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house which is after contained in the word Bethesda and which must be the subject to which the following adjunct belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having five porches which cannot be said so properly of any thing as of an house If this be the reading then this house called in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of mercy as the Syriack now reads it that is the alms-house literally not as Beza would have it domus effusionis must be resolved to have been a nosocomium or hospital for those that are sick and that it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon or adjoyning to that poole or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on it and had five porches in it Others anciently did read it see Rob. Steph. var. lect without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was at Jerusalem a sheep-pool So S. Chrysostome and S. Cyrill of Alexandria Theophylact Theophilus Antioch and S. Jerome Bethesda saith he in Locis Hebr. piscina in Jerusalem quae vocatur Peculialis Bethesda is a pool in Jerusalem called the cattel-poole which if it be the right reading then may that poole be there set for this house and poole together and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the agnomen of Bethesda the almes-house or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in a larger notion to signifie any place and so signifie the poole only without supposing any house there but only some buildings as porches or entrances into the poole v. 7. As for that third reading which Beza used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative this agrees not with the ancient readings and being not intelligible but by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so making it the sheep-gate Nehem. 12. 39. that is no way agreeable to this purpose For supposing what is so often affirmed by those that favour this reading that the sheep that were brought in at this gate for sacrifice were there wont to be washed before they were brought into the Temple or as Beza potare mersari to drink and be washed yet 't is neither imaginable that the washing or drinking of sheep there should make the poole medicinable nor that being so of it self or made so by miracle it should be thus employed to those common uses for which any other poole would have been as good That which I conceive of it is this not that here the live sheep were washed by those that brought them but the carcasses or entrailes of them when they were slain and this by the officers of the Temple So saith Benjamin in his Itinerary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is untill this day that poole in which the antients killed their sacrifices and each of the Jewes set their name there on the wall Agreeable to which is the account which Brocardus hath rendred of this matter at large In area Templi saith he contra Aquilonem est porta vallis ducens in vallem Josaphat haec etiam vocatur Gregis quòd per eam introducebantur greges in templo immolandi Intrantibus porrò portam Gregis ad sinistram occurrit piscina probatica in qua Nathinaei lavabant hostias quà s tradebant sacerdotibus in Templo offerendas It was so called because the sacrifices were there washed by the Nethinim or inferior officers which they delivered to the priests to be offered in the Temple supposing this washing to be intermediate between the slaying and offering of the sacrifices and to belong to all the sacrifices as S. Jeromes Peculialis also denotes not the sheep only This it seems Theophylact did believe who gives this for the commonly assigned reason of the divine healing power that these waters had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the entrails of the sacrifices were washed there And I suppose these words in S. Jerome lacus alter mirum in modum rubens quasi cruentis aquis anoâ—her poole looking wonderful red as it were with bloody waters c. doe intimate it also And it is observable that those that here waited for cures are not men of all sorts of diseases but only the blind the halt the withered and perhaps the Paralytical ver 3. and therefore perhaps the whatsoever disease ver 4. may not denote an unlimited universality but only
a restrained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever disease he was held with that is which soever of these foremention'd for which they came thither for cure And that a medicinable force to the curing of lamenesse c. might naturally come to the waters by that means according to Theophylacts account of the commonly received opinion will not appear strange if the cures that are wrought by putting the Patient into the belly of a beast newly opened or into the skin of a sheep newly flead or by the application of the warm vital parts of any beast be considered For the like virtue might well be transfused to this pool by the daily washing of the entrails of the sacrifices in it at the time of the feasts such as is here mentioned v. 1. where so many thousand sacrifices were killed at once as may be guess'd by the number of the two hundred fifty five thousand and six hundred Paschal sacrifices which was testified to Câ—stius by the Priests at a Passover in Neros time These might well die and colour the water and give a force to it and that at such a time when the waters were warm with the fresh washing of the sacrifices in it and especially when by a mans going down to move or trouble the water v 4. those grosser thicker parts which came from the beasts the congelations of blood which went to the bottome were stirr'd up and made to infuse themselves more strongly into the water which seems to be the reason why to the working of a cure by those waters these two circumstances are made necessary 1. that it should be not at any time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. at a set season which that it signified a festivall time if not solely that appears probably because now v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a feast of the Jewes and at this time the sick man waited that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunity though he were deprived of it v. 7. And if from v. 6. it be imagined that he had lain a long time in that place that is a mistake for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long timâ— belongs to the length of his disease v. 5. and to nothing else 2 ly that the sick person should go in immediately upon the troubling of the waters which must signifie that immâ—diately upon the moving they had a force which soon cool'd or decay'd again by the sinking of that which was stirr'd up or by the evaporating of it All which if it be a naturall and no miraculous way of curing it will be the more unlikely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here v. 4. should be an Angel of Gods It may easily be supposed that there was an officer or servant sent down by them that had skill in it to trouble the waters at a fit time and he being a messenger sent before as it were to prepare for the sick mans coming after him might well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Angel but a messenger see Act. 12. 8. But it is very uncertain from the variety of Copies what is to be determin'd in this matter For as the Kings MS. makes one great change here and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Lord washed or bathed at a season v. 4. so on the other side the ancient Greek and Latine MS. which Th. Beza presented to the University of Cambridge wholly leaves out the fourth verse wherein the only mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Angel or messenger is In this variety we can but resolve what the Context makes most reasonable and that is to adhere to our ordinary reading without admitting either of those changes which those venerable Copies so contrary one to the other suggest to us For as to the former the troubling of the water being taken notice of both v. 4. and v. 7. as the only thing that gave or rather excited for a very short time the medicinal virtue in the water there was no need of the miraculous interposition of one of Gods holy Angels to effect that any ordinary man sent down for that purpose was sufficient thus to move or trouble the water As for the bathing of an Angel at a certain time there is no probable account to be given of that nor can it have any speciall energie to the making of the waters medicinal for the bare troubling the waters did that v. 4 7. As for the latter which leaves out the whole fourth verse the remainder of the Context utterly resists that being all built on that relation of the medicinal nature of the poole and the circumstances of it which are given us in that verse The Context then remaining intire as it doth in our ordinary copies the chiefe objection I discern to offer itself against the way of interpreting it of a medicinable virtue naturally arising from the fresh warm blood of the entrails of the sacrifices that were wash'd there is that the cure was limited to one to him that first stepp'd in and this man had been there long in vain because another still stepp'd in before him which is thought unreconcileable with that opinion of the medicinable virtue of the blood in that poole which would as probably minister to the cure of more as of one To this I answer that it is not improbable there might be causes of this more than one arising from some circumstances of the place c. which being not taken notice of in the text cannot with any certainty be assigned by us at this distance and yet this very possibility that there were such be sufficient to avoid the force of that objection For instance the place that contained these medicinal waters might be of no larger capacity than to hold one at once and the steps down to it somewhat proportionable and that on purpose designed in order to curing diseases to which it was most likely to contribute if the virtue that came from the entrailes were kept within so narrow a compass as when a medicinal bath is to be provided by infusion of herbes c. 't is ordinary to use a vessel of no greater capacity then will suffice one patient at once that the infusion of the drugs may be the stronger and so more medicinal And then considering how apt those grosser parts are when stirred up to sink again and some space being allowed to the officer that moves the water to ascend before the patient can descend it followes regularly that the cure should be thus limited to one patient at one moving of the water and if S. Chrysostome judge aright in one year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he one only in a year at this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season or Paschal festival when the great multitude of sacrifices were newly wash'd there was cured by that water All this is here very fitly supposeable non obstante either the mention of the poole which may be deemed to signifie a
Gentiles The Jewes were dispersed before this time in severall places among the Gentiles some in Europe others in Asia those in Europe had their chief assembly at Alexandria and there the Septuagints translation of the Bible into Greek was in use and thence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion of the Hellenists And of these there were many also in Jerusalem which used the Septuagints translation being thus skilled in the Greek tongue and these living not in Greece are yet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 1. Hellenists because they used the Greek language and the Septuagints translation whereas others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews see Note on Acts 6. a. The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues Of these two dispersions see Rev. 12. 14. V. 37. The feast This feast was the feast of Tabernacles and that is sometimes by the Hebrews called without any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast as in Cod. Middoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry a vessell of water through them that is through the water gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrifice of the feast and Joma c. 2. § 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast there was in the hand of one a pot of water for so that Rabinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Athenaeus l. 2. signifies a sort of pots so called saith he from the name of a King Seleucus now it was the custome in that feast of Tabernacles to offer up water unto God to denote the blessing of rain which they then prayed for as of speciall use against the approaching seed time as at the Passover they offered an Omer to obtain from God his blessing on their harvest and at Pentecost their first-fruits to obtain from God his blessing on the fruits of the Trees see Rab. Levi ben Gersom on 2 Sam. 23. 16. These waters which they thus offered they drew out of Siloah and brought them into the Temple with the sound of the Trumpet and offered them with singing of voyces and instruments And in relation to these customes of the Jewes at that feast Christ here is said to have cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voyce supplying the sound of the Trumpet a voice of proclaiming as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but severall variations of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying If any man thirst c. taking occasion from their custome of drawing water out of Siloah to excite the people to fetch and draw from him as from a true fountain all the gifts of the Spirit which may tend to the fitting them for a divine heavenly plantation V. 38. Out of his belly It was ordinary at fountains or springs of water to build receptacles or vessels of stone or wells and in the midle thereof that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the belly here and in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7. 20. to have pipes or cisterns Prov. 5. 15. through which the water passes and comes out by Cockes c. And thus shall it be with every believer he shall be so filled with the Spirit of God as a spring of water that it shall out of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one Mat. 12. 40. and both answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break forth continually into his actions V. 49. This people which knoweth not the law Among the Jews there were 1. the Doctors of the Law the wisemen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings and law being all one both equally the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the book of the Law by which the Syriack render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wholy writings 2 Tim. 3. 15. the expounders of the Scripture and 2 ly studiosi legis those that studied the law disciples or as the Hebrews called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scholars of the wisemen and such an one they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion of wisemen who is not yet a Rabbi or teacher cannot be called Doctor noster excellens our excellent Doctor but the next degree to one one of the sons of the Prophets or as the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions Ezech. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren that is such as are of the same society or fraternity with the excellentissimus doctor noster and 3 ly the people of the earth the illiterate man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the many and these are noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this rout or multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which knoweth not the law V. 52. Out of Galilee ariseth no Prophet That Galilee was vnder a reproach among the Jews appears c. 1. 46. And as there 't is said that no good could come out of Nazareth so here that never any Prophet came out of Galilee But upon search it seems to appeare that the Pharisees here were too large in their observation of reproach for though it happened not often yet of Jonah we find that he was of Gath Hepher 2 King 14. 25. that was a town of the Tribe of Zebulun Josh 19. 13. and consequently in Galilee Isa 9. 1. and this Jonah prophesyed in the time of Joash when he was oppress'd by the Syrians that by his son Jeroboam the kingdome should be delivered out of their hands 2 King 14. 25. 26. and was afterwards sent to Nineve Jonah 1. 1. V. 53. And every This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery are wholly omitted in many ancient copies S. Chrysostome leaves it out so doth Nonnus and Theophylact and the Syriack interpreter and Euthymius saith that none of the ancients have taken notice of it in their expositions of the Gospel Maldonate who strives for it to make good the Trent Canon doth yet confesse that of all the Manuscript Greek copies none have it but only one with Leontius's Comment and that in that also it is dash'd out with a pen and omitted by the Commentator that it is not in the most ancient copy of the Vaticane that none of the 23 authors in the Catena mention it And in the end of the third book of Eusebius Eccl. Hist we have these words speaking of Papias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath related another story of a woman accused to Christ of many sins which the Gospel according to the Hebrews contains implying it not to be in any of the four Gospels Other later
here It is ordinary for words to lose their native significations and to be used in a greater latitude then originally belongs to them and so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dip'd or wash'd is used not onely of water but of the holy Ghost and fire And then why may not the words be thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom having dip'd I shall give the piece of bread by dipping meaning putting the hand into the dish and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dip'd that is put in his hand he gives the crust or piece of bread to Judas telling John at the same time that he that he should next give it to was he that should deliver him up CHAP. XIV 1. LET not your heart be troubled ye believe in God believe also in me Paraphrase 1. As your believing in God my father will afford you many privileges and antidotes against worldly trouble so will also your believing in me 2. In my fathers house are many mansions If it were not so I would have told you I go to prepare a place for you 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Paraphrase 2 3. In heaven there is room for you abundantly as well as for me and so there is no need that I should tell you this truth which otherwise I would have told you and which would give you cause to rejoyce and not be sad at my departure that my going is but as your harbinger to prepare for you and when I have done that then as an harbinger I will come back again and meet you and so introduce you thither Act. 1. 11. 4. And whither I go ye know and the way ye know Paraphrase 4. I suppose you know the place to which I go and the way which will bring you thither also 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth and the life no man cometh unto the Father but by me Paraphrase 6. I am the true and living way sent by my Father to direct all men to that way wherein he expects and requires to be served and there is no other way to come to the knowledge of his will or the enjoyment of life with him but by me and the same way that I go before you 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him Paraphrase 7. If you had thoroughly known me who come onely in my Fathers name and to reveal his will to you ye had also known my Father who being invisible is no otherwayes to be known but as he is revealed in me and now see Mat. 23. note m. although ye never saw my Father yet having seen and known me who am his image ye have both seen and known him 8. Philip saith unto him Lord shew us the Father and it sufficeth us Paraphrase 8. Philip not considering the sense of that last speech saith unto him Lord shew us the Father And that one thing the shewing us the Father will sure convince all without any other argument 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how sayest thou then Shew us the Father Paraphrase 9. I tell thee again Philip I am the image of my Father and so he that hath seen me and heard my doctrine hath seen my Father and knows his will also And after this this of thine is an impertinent unnecessary demand 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Paraphrase 10. Let me ask you do you not believe confidently that whatsoever I do or teach I do by the Fathers appointment and that it is the power of him that acts in me whatsoever I say or do doctrine or miracles is of him see note c. 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake Paraphrase 11. Take my word for it but if you will not do so let my miracles demonstrate it to you 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do Mar. 16. 17. nay greater upon my sending down the holy Ghost upon you shall speak with tongues c. 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son Paraphrase 13. And whatever miracle you shall in my name pray for power to do that I will enable you to do and so by the shewing forth my power in you after my departure glorifie him who hath sent me 14. If ye shall ask any thing in my name I will do it Paraphrase 14. And of this be confident whatsoever miracle you pray for power to do and pray for it in my name grounding your requests on this promise of mine unto you and doing it in order to my service for the propagating of the Gospel it shall be granted you 15. If ye note a love me keep my commandements Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts 16. And I will pray the Father and he shall give you another note b Comforter that he may abide with you forever Paraphrase 16. And I will ask my Father and when I am gone he shall send you the holy Ghost who for the several parts of his office 1. to intercede as an advocate 2. to exhort 3. to comfort is best exprest by the word Paraclete which in Greek signifies all these three and he when he cometh shall abide with you forever not departing as I now doe but continuing with you as long as you adhere and continue obedient to my precepts v. 15. 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Paraphrase 17. This Paraclete is the Spirit of my Father that shall lead you into all truth Him carnall and worldly men that value nothing but the visible pomps and powers of the world they that have looked for a temporall glorious Messias shall make nothing of because he is farre from any part of that he is not so much as visible to outward eyes but only by inward effects and so neither known nor valued
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
from the beginning v. 24. that is from the beginning of Christs appearing among them at his Baptisme when the Holy Ghost thus descended was such a truth as they were never to part with And so v. 27. the unction again that is that which God had afforded them to demonstrate that Jesus was the Messias teacheth you of all things that is gives you assurance of the truth of the Gospel of Christ and is truth and not a lye that is infallibly true and fit to be confronted unto and to fortifie you against all those that come to deceive you v. 26. CHAP. XI 1. AND the Apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews had embraced the doctrine of Christ 2. And when Peter was come up to Jerusalem they that were of the circumcision contended with him 3. Saying Thou wentest in unto men uncircumcised and didst eat with them Paraphrase 2 3. And at Peter's coming to Jerusalem the Jewish Christians who though they were converted to Christianity yet still continued constant to the observation of the Mosaicall law of circumcision of abstaining from unclean things and the conversation with men of any other nation c. accused him that he conversed freely with those that were not circumcised Cornelius c. and eat with them which the Jews count absolutely unlawfull 4. But Peter rehearsed the matter from the beginning and expounded it by order unto them saying Paraphrase 4. And Peter thus made his Apology giving an exact account of all that had befalne in this matter 5. I was in the city of Joppa praying and in a trance I saw a vision a certain vessel descend as it had been a great sheet let down from the heaven by four corners and it came even to me Paraphrase 5. See note on c. 10. d. 6. Upon the which when I had fastned mine eyes I considered and saw four-footed beasts of the earth and wild beasts and creeping things and fowls of the aire Paraphrase 6. beasts and fowls and creepers of all sorts clean and unclean 7. And I heard a voice saying unto me Arise Peter slay and eat Paraphrase 7. make no distinction of clean and unclean but eat freely of any which thou seest 8. But I said Not so Lord for nothing common or unclean hath at any time entred into my mouth Paraphrase 8. I have always observed this distinction commanded by the law of Moses and must not now break that law whatsoever thou seemest to command me 9. But the voyce answered me again from heaven What God hath cleansed that call not thou common Paraphrase 9. 'T was God that made that distinction by his law to the Jews and there is no naturall turpitude in eating any kind of meat save onely as it is prohibited by God and therefore God that made that law abrogating it again and making all meates clean or free to be eaten thou art not to think any interdict lyes on any but freely to eate of all 10. And this was done three times and all were drawn up again into heaven 11. And behold immediately there were three men already come unto the house where I was sent from Caesarea unto me Paraphrase 11. And as soon as I had seen this vision there was a thing fell out which made me discern to what end this vision was designed not onely to reveal to me the lawfulnesse of eating all sorts of meats but more principally of conversing with and preaching the Gospell to the Gentiles for 12. And the Spirit bad me go with them nothing doubting Moreover these six brethren accompanied me and we entred into the mans house Paraphrase 12. And the Spirit of God by a secret afflation or incitation See note on c. 8. f. commanded me to make no scruple this was the interpreting of my vision to me but freely to go along with them though they were not Jews or circumcised Proselytes And these six men converted or Christian Jews went along with me and we all went into the house of Cornelius a Gentile but Proselyte of the Jewes though uncircumcised 13. And he shewed us how he had seen an Angel in his house which stood and said unto him Send men to Joppa and call for Simon whose surname is Peter Paraphrase 13. And he told how in a vision received from an Angel in this house of his and might not we enter where an Angel had been before us sent by God immediately as we also were he was commanded to send to Joppa for Simon Peter to come to him 14. Who shall tell thee words whereby thou and all thy house shall be saved Paraphrase 14. Who said the Angel shall teach thee that doctrine by believing and embracing of which thou and all thy family if they believe also shall be made heires of everlasting salvation 15. And as I began to speake the holy Ghost fell on them as on us at the beginning Paraphrase 15. And I had not long discoursed with them and preached the Gospel of Christ but the holy Ghost came down see c. 10. 44. upon Cornelius and his company either in the same manner or with the same effects as he did upon us Apostles Act. 2. presently after the ascension of Christ before we entred upon our office 16. Then remembred I the word of the Lord how that he said John indeed baptized with water but ye shall be baptized with the holy Ghost Paraphrase 16. And I could not but apply to these also what Christ said to us viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another which should befall us and some others see note on c. 1. a. the descent of the Holy Ghost upon us 17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God Paraphrase 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long attending him as his constant disciples when that which we look on as the solemnity of our mission or Apostleship the descent of the Holy Ghost hath been also allowed to them it must have been a downright disobedience to God if I had made a scruple to receive them into the Church or indifferently to preach unto or converse with them 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life Paraphrase 18. With this account of Peters they were satisfied and blessed God for that communicativenesse of his goodnesse that he had afforded the same mercy to the Gentiles as to the Jewes that if they will return and amend and receive Christ they shall be saved and that he had
probable for this place and for the rendring it messenger and not Angel I shall only say that the story will thereby be very clear and intellâ—gible thus That Peter knowcked at the dore and Rhode asking who was there he answered Peter thereupon she knew his voice and assured them within that Peter was there they having not heard the voice but only hearing her affirm confidently that he was there thought that some messenger had come from Peter and made use of his name and that she had by mistake believed it to be Peter himself and so they thought they must reconcile the difficulty betwixt the conceived impossibility of Peters being there on the one side and the maids affirming confidently that he was there on the other side viz. by this medium betwixt both that a messenger sent from Peter was at the dore who made use of his name to obtain admission Whatsoever can be said for the other rendring will I conceive have more difficulty in it And it is not impossible or improbable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 4. that went at a certain season to move the water of Bethesda may be so rendred also not for an Angel of God in a visible shape but for an officer servant messenger that was wont to be sent at certain seasons of the year probably at the feasts to move the water upon which it became medicinable see Note on Joh. 5. a. CHAP. XIII 1. NOw there were in the Church that was at Antioch certain prophets and teachers as Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul Paraphrase 1. And there were at that time in Antioch some eminent persons or Bishops of the Churches of Syria of that age see note on 1 Cor. 12. c. and of them some having the gift of prophesie see note on ch 15. c. 2. As they ministred to the Lord and fasted the holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them Paraphrase 2. And as they were upon a day of fast performing their office of prayer to God see note on Lu. 1. i. the holy Spirit of God by some afflation or revelation see c. 8. note f. commanded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them 3. And when they had fasted and prayed and laid their hands on them they sent them away Paraphrase 3. And accordingly they observed a solemn day of fasting and prayer and so by imposition of hands see note on 1 Tim. 5. f. ordained them and sent them away about the work designed them by God 4. So they being sent forth by the holy Ghost departed unto Seleucia and from thence they sailed to Cyprus Paraphrase 4. And having thus received their commission from the holy Ghost or by the appointment of God himself see ver 2 they went immediately to Seleucia 5. And when they were at Salamis they preached the word of God in the synagogues of the Jewes and they had also John to their minister Paraphrase 5. they proclaimed the Gospel in the synagogues of the Jewes and they had with them John surnamed Mark ch 12. 25. who was with them as an attendant to doe any thing wherein they had use of him and by them to be sent on any part of their charge see note on Joh. 20. 21. whither they could not goe 6. And when they had gone through the isle unto Paphos they found a certain forcerer a false prophet a Jew whose name was Bar-Jesus Paraphrase 6. Paphos where the Temple of Venus was 7. Which was with note a the Deputy of the countrey Sergius Paulus a prudent man who called for Barnabas and Saul and desired to hear the word of God 8. But note b Elymas the sorcerer for so is his name by interpretation withstood them seeking to turn away the Deputy from the faith Paraphrase 8. But Bar-Jesus that Elymas or Magician as Elymas signifies 9. Then Saul who is note c also called Paul filled with the holy Ghost set his eyes on him Paraphrase 9. having a great incitation of the Spirit of God upon him looked earnestly on him 10. And said O full of all subtilty and all note d mischief thou child of the devil thou enemy of all righteousnesse wilt thou not cease to pervert the right waies of the Lord Paraphrase 10. O thou vile sorcerer which like the devil by whom thou workest art an enemy of all goodnesse wilt thou persist in sorcery in defiance of the faith of Christ which comes armed so with much more power of miracles then those to which thou falsly pretendest 11. And now behold the hand of the Lord is upon thee and thou shalt be blind not seeing the sun for a season And immediately there fell on him a mist and a darknesse and he went about seeking some to lead him by the hand Paraphrase 11. It is most just that thou that holdest out perversly against the light of the Gospel shouldst lose thy sight which therefore by the immediate power of God shal be taken from thee for some time And immediately he was struck blind and was not able to goe without leading 12. Then the Deputy when he saw what was done believed being astonished at the doctrine of the Lord. Paraphrase 12. And this act of miraculous blindness upon the sorcerer convinced the Proconsul and converted him to the faith 13. Now when Paul and his company loosed from Paphos they came to Perga in Pamphylia and John departing from them returned to Jerusalem Paraphrase 13. And Paul and all that were in his company except John who returned to Jerusalem went by sea from Paphos to Perga a place famous for the Temple of Diana 14. But when they departed from Perga they came to Antioch in Pisidia and went into the synagogue on the sabbath day and sate down 15. And after the reading of the Law and the Prophets the note e Rulers of the synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Paraphrase 15. And after the reading of the lessons one out of the Law the other out of the Prophets it being the custome for the Jewish doctors to expound and apply some part of Scripture to the instruction of the people the chief persons of the assembly which were present sent to Paul and his associates to know whether they were prepared to doe so 16. Then Paul stood up and beckning with his hand said Men of Israel and ye that fear God give audience Paraphrase 16. And Paul stood up and having called for silence see ch 12. 17. bespake all both Jewes and Proselytes to give audience 17. The God of this people of Israel chose our fathers and exalted the people when they dwelt as strangers in the land of Aegypt and with an high arm
in the wildernesse and that it did so may appear probable because in that dry wildernesse we hear no more of their wanting water till Cadesh which was some 3 6. years after this when they had taken a contrary way in their journeying by which means as also by God's making this new tryall of them and to that purpose ordering the change of their journey that water might now cease to follow them which before as long as the miraculous flowing lasted might naturally without any new miracle follow them all their voyage This saying of theirs S. Paul makes use of in a mysticall sense making Christ indeed to be the rock in a spirituall sense and that Christ following coming really so long after into the world but even then so long agoe spiritually and in power present among them V. 7. To play That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in an unclean sense may appear probable by the use of the word mocking among the Jewes This will be discerned by the Hierusalem Targum on Gen. 21. 9. on that of Ismael's mocking In stead of these words in the Hebrew Sarah saw the sonne of Hagar mocking they read by way of paraphrase Et vidit Sara filium Aegyptiae facientem opera mala quae fieri non oportuit illudentem cultum pâ—regrinum exercentem And Sarah saw the son of the Aegyptian doing evill works which ought not to be done mocking and exercising strange worship Where the opera mala quae fieri non oportuit the evil works that ought not to be done are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 3. that is those unnaturall filthy sins which were so ordinary among the heathens used as part of their Gentile-worship and those it seemes noted by the phrase of illudere or mocking which there and here and in other places according to the civility of the sacred style is made use of rather then others which signifie more grosly those acts of unnaturall filthinesse So Rabbi Solomon mentions an interpretation that Ismael had committed uncleannesse and that that is the meaning of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocall and signifies ludentem idololatrantem occidentem coeuntem vel lascivientem mocking committing Idolatry killing commiting uncleannesse and wantonnesse And then there will be little doubt but the words of the same Targum on Exod. 32. 6. the place from which the words in this place are taken surrexerunt sibi ludentes cultu peregrino and they arose mocking themselves after the strange or heathen worship may belong to that also To which purpose 't is farther observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may well be resolved Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cannot so well be mistaken for playing as the other may but distinctly signifies illudere to mock is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in Exodus whence these words are cited Gen. 39. 14 and 17. in that story of Poâ—iphar's wife and Joseph and certainly signifies uncleannesse there Thus Tobit 3. 18. where Anna to shew her self free from all uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sin of or with man v. 17. addes in Saint Jeromes translation nunquam cum ludentibus miscui me I never associated my self with them that mock'd where no doubt Uncleannesses are meant and 't is probable that the Greek which he translates ludentibus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though our Greek copies wholly leave out that part of the period And if the comparing of the story Act. 7. 41. where 't is said in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoyced in the works of their hands be apt to incline to the other interpretation as supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce and consequently that both denote their dancing before the idol it will be easily answered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing there signifies most properly the rejoycing at a feast Lu. 12. 19. and 15. 23 24 29 32. and 16. 19. and so following the offering of sacrifice to their Idols shall note the sacrificall feast and be all one with eating and drinking here but not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether playing or mocking that attends it and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly thus be interpreted especially when in this place it followes immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters after evill thingâ— in the notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live ill is used by Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanton that is for this very sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ilnesse Rom. 1. 29. and is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither let us commit fornication c. referring to that other act of the like sin Num. 25. 2 3. and thence I suppose it is that to his exhortation of flying from Idolatry ver 14. he subjoyns v. 15. I speak to wise men judge ye what I say not willing to speak more plainly or to adde more words on that subject see Note on Eph. 5. f. V. 10. Destroyer That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyer is in the Hierusalem Targum Exod. 4. 26. called perdens and that there explained by Angelus mortis a messenger of the Lords ver 24. that came to kill him This is otherwhere called the destroying Angel for what is here said they were destroyed by the destroyer is in the story from whence 't is taken Num 14. 37. they died by the plague before the Lord. So the Angels that came to Loâ—'s house are sent to destroy the city Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels it doth not appear that the Angels used as instruments of those plagues are the fall'n Angels or devils but those heavenly that wait on God to execute his wrath as well as conveigh mercies Thus God's coming with his Angels is an expression of destructions and yet those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads Jude 14. or multitudes of heavenly Angels see Note on Jude d. V. 16. Cup of blessing The Jewes used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of praising because they sang an hymne at that time see Mat. 26. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse see Note on Mat. 14. c. V. 28. The earth is the If these words be to be read in this place the meaning of them
his power exercised by himself and his commissioners into the hand of God his Father having first destroyed all earthly dominions pronouncing sentence on the great potentates as well as the meanest men or else having subdued all to his power by converting some and destroying all others 25. For he must reigne 'till he hath put all enemies under his feet Paraphrase 25. For to this purpose was the promise made to Christ Psal 110. that his spiritual kingdome on earth should last so long till God had brought all the world to be subject to him 26. The last enemy that shall be destroyed is death Paraphrase 26. And of the enemies to be subdued death is the last which therefore must be subdued and so men raised from death 27. For he hath put all things under his feet but when he faith All things are put under him it is manifest that he is excepted which did put all things under him Paraphrase 27. The evidence being clear for all enemies all things no one excepted that God will subdue them all under Christ alwaies supposing that God himself is excepted of whom 't is affirmed that he will put all things under Christ 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Paraphrase 28. And when all is so subdued to Christ then shall Christ lay down that office which till then he exerciseth and in which he is conspicuous in his Church which till then he is to administer and then shall God the Father Son and holy Ghost fill all the elect with glory and blisse eternally 29. Else what shall they doe which are baptized note c for the dead if the dead rise not at all why are they then baptized for the dead Paraphrase 29. Now for them among you ver 12. which say there is no resurrection of the dead and consequently that the dead shall not be raised at the coming of Christ which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis setting down the state of all things at and after that resurrection I shall onely make this demand Why then have they in their baptisme made profession of their belief of it see v. 14 17. it being certain that the dead or the resurrection of the dead expressed here for brevity under that word the dead is one of the articles and that a prime and special one to the belief of which they were baptized and to which baptisme being the putting in and taking out of the water doth referre as a significant emblem first of Christ's then of our resurrection from the grave And therefore to what end did these men in their baptisme professe their belief of this article if they believe it not To be a baptized Christian and not to believe the resurrection is a strange ridiculous thing an hypocrisie which they will never be able to answer to God or men and that which actually deprives them of all benefits of baptisme and yet such are they if they make doubt of this 30. And why stand we in jeopardy every houre Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us if we were no assured that there were another life wherein all our patience and valour for Christ should be rewarded by hâ—m v. 18. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world my fidelity to Christ that I daily run the hazard of death which sure I should not doe if I had not confidence of another life after this 32. If note d after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we die Paraphrase 32. Certainly all the hazards which I ran at Ephesus Act. 19. being as to man to the eye of man or as farre as mens purposes could goe set to combate with wild beasts that is sentenced and condemned 2 Cor. 1. 9. to that kind of bloody execution on their threatres though by the providence of God I was delivered can bring me no advantage unlesse there be another life after this And were it so there were some place for that saying of some among you Let us enjoy the good things of this world at present for within a while death comes and there 's an end of all 33. Be not deceived evil communications corrupt note e good manners Paraphrase 33. And 't will concern you that are not yet thus seduced to take heed that such speeches and discourses as these such atheisticall temptations to sensuality upon pretence of the no future state no being after that of this life doe not work upon you The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are 34. Awake to righteousnesse and sin not for some have not the knowledge of God I speak this to your shame Paraphrase 34. 'T is all reason and more then time that you should truly see note on Lu. 16. a. or throughly rouze your selves out of that drousie condition of sinne that you have gone on in at least some of you ver 12. that by their behaviour and discourse shew themselves to be meer heathens still Of whom I tell you that it may work shame in you that you have such men among you rather then that you permit your selves to be tempted to imitate them 35. But some man will say How are the dead raised up and with what body doe they come Paraphrase 35. But some object that if men die how can they live again or what kind of body shall they have that which they had being rotten in the grave see note on Act. 15. c. 36. Thou fool that which thou sowest is not quickned except it die Paraphrase 36. But this is a foolish objection for even in corn that is sowed the rotting of the corn is necessary to the enlivening of it or springing of it up again 37. And that which thou sowest thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain Paraphrase 37. And it is not the custome to sow that very thing which after comes up the blade and eare and corn in it but onely the corn without the rest as the corn of wheat or the like 38. But God giveth it a body as it hath pleased him and to every seed his own body Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it God causeth it to come in this or that form a root and blades and
the dead just as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for strange worship denotes that precept of the sons of Adam and Noah which prohibiteth the worship of any strange gods or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or for the benediction of the name is the precept of worshipping and serving the one true God and so generally titles of Constitutions and of Articles are abbreviates in a word or two To this purpose 't is the observation of the Learned Jos Scaliger that not onely the Rabbins but generally other Doctors notissimas vulgò tritissimas sententias dimidiatas solent citare use to cite by abbreviature known and vulgar sentences instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15. 5. So it appears by Suidas using the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sinking which is but the abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a sinking ship whatsoever thou gettest must be counted gain Of this interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the testimony of Harmenopulus De sect who refuting the Marcionites addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ— knowing that it is spoken of the confession of the resurrection of the dead Of this also see Chrysostome Tom. 3. p. 514. Of whose understanding of it because I see some possibility of doubting I shall more largely consider the word◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After recitation of the sacramental and dreadful word and the venerable rules of the doctrines brought from heaven this at the end we adde when we are about to baptize we command him to say I believe in the resurrection of bodies and we are baptized in or on this faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after professing this with the other articles we are put into the fountain of those sacred waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul therefore remembring them of this viz. this custome of professing before baptisme with other articles this of the resurrection of the dead said Why also art thou baptized for the dead that is the dead bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For on this thou art baptized believing the resurrection of the dead body that it abides no longer dead and thou indeed by words believest the resurrection of the dead Here 't is evident that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized for the dead is otherwise express'd by him by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being baptized in or on this and that farther express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing the resurrection of the dead body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by words reciting the resurrection of the dead Nothing then can be more manifest then that this was his understanding of S. Pauls words that being baptized for the dead was being baptized in the faith and profession as of other articles of the Creed so of this particularly and in the last place of the Resurrection of the body To this indeed he farther addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Priest as in an image or representation demonstrates to thee by what he doth the things that thou hast believed and profess'd by words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou believest without a signe he allowes thee a signe viz. in putting in and taking out of the water which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signe of dâ—scending into the state of the dead and ascending from thence Where though the action of the Priest putting in and taking out of the water be a significative proof of the same thing that the baptized are baptized into the faith of the resurrection of the dead yet was the interpretation of the Apostles words fully accomplished in that former of being baptized into that article of the Resurrection of which this action of the Priest was the lively sign And accordingly Theophylact who ordinarily copies out S. Chrysostomes interpretations doth content himself with the first onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are to be baptized do all profess the Symbol of the faith that S. Chrysostome had called the veneraeble rules of the doctrines that were brought from heaven in which after others this is set down I believe in the resurrection of bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle therefore saith that they that believe there is a resurrection of the dead bodies there 's Chrysostomes explication of dead by bodies and have been baptized in or on these hopes there 's his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this if they be deceived that is if there be no resurrection what shall they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed why are men at all baptized for the resurrection that is on the expectation of the resurrection still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and on the expectation of the resurrection are all one if the dead are not raised Zonaras also on Can. 18. of the Council of Carthage though with Chrysostome he take in the action of the Priest in putting in and taking out of the water which is but the confirmation of this and is not a new interpretation of S. Paul's words yet he first insisteth on this that they that are baptized are instructed in the power of the sacrament and so taught to hope for that sure comprehends to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others the articles wherein the Catechumeni are instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection also of the dead And Balsamon on that Canon is just to the same purpose To this there is but one thing necessary to be added which will remove all difficulty from it viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. is the Nominative case to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the Corinthians that now doubted of the Resurrection had in their Baptisme among other things made profession of the belief of it Which makes the Apostles argument unanswerable because they had not yet renounced their Baptisme though they denied the Resurrection The truth of the fact that some of the Church of Corinth did deny the Resurrection is the expresse affirmation of the Apostle v. 12. And that that may not be thought strange it may be remembred what Photius relates of some of the Philosophers that this was the last article of the Christian faith which they received as thinking it most contrary to those Philosophical principles imbibed by them and by name of Synesius that he was made a Bishop before he believed the truth of that article for which they that had made him being questioned made this Apologie for so doing that they found so many excellent graces in him that they could not but think them useful to the Church of God and confidently hope that God would not let them all perish but would in time give him this grace also which accordingly came to passe V. 32. After the manner of men I have fought with beasts That S. Paul here referres to that which befell him at Ephesus Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in
Paraphrase 16. For all those writings which either by God's spirit of prophesie or by any other afflation or incitation from God have at any time been written by the prophets c. and as such received into the Canon'of the Jewish Church may by us be profitably made use of to teach us many things that Christ hath taught us to convince us of the grosnesse of many sins which are confidently practised among men to reduce those that fall through ertor or ignorance to build up those that have begun and set out in the way of righteousnesse 17. That the man of God may be perfect throughly furnished unto all good works Paraphrase 17. That the teacher or preacher of the Gospel sent and authorized by God may by the study of the Scripture be furnished for all turns enabled to discharge his whole duty toward the souls of others Annotations on Chap. III. V. 8. Iannes and Iambres These names of Iannes and Iambres are not to be met with in the story of the Old Testament but are here taken out of other records of the Jews as divers others things mentioned in the New Testament for example Moses's being brought up in the AEgyptian learning Act. 7. 22. and so likewise his age of forty years v. 23. when he went to visit his brethren which is not in Exod. 2. but in Midrash Rabba Bereschith and so his having beforehand some either instinct or revelation from God that he should be a deliverer of his people which seems to be referred to Act. 7. 25. but is not in the Old Testament they are questionlesse the names of the chief Magicians who did the miracles before Pharaob Exod. 7. Thus in the Babylonish Talmud tr Menachoth cap. 9. it is shewed how Iohanne and Mamre resisted Moses saying to him in the words of the proverb Affers tu stramen in Afraim which is in effect Dost thou cast water into the Sea that is shew miracles here in AEgypt which is so full of Magicians So in the Chaldee Paraphrase of Ionathan Exod. 7. 11. Ianis and Iambres are named and Exod. 1. 15. are said to be Princes or chief of the Magicians In the Talmud they are called sochanne and Mambre in the life of Moses Iane and Mamre in Zohar upon Num. 22. 22. Iones and Iambres in Shalshelet Iohn and Ambrose and in Tanchuma Iones and Iombros Of these and what is said of them in the Hebrew writers see Buxtorf Lex Talmud Col. 9. 545. And among the heathens in Pliny Nat. Hist l. 30. c. 1. there is talk of Moses Iannes and Cabala or as other copies read Iotape which he mentions as Jews that used Magick So in Numenius the Philosopher in Eusebius Praep. Evang. l. 9. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iannes and Iambres skill'd in the holy things among the AEgyptians inferiour to none in the art of Magick So Artabanus cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests above Memphis So Origen contra Celsum l. 4. p. 205. citing out of Celsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the story of Moses and Iannes and Iambres and Palladius in the life of Macarius that speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monument in a garden of Iannes and Iambres magicians in Pharaoh's time but this cannot well be if it be crue which is said by an old Midrash on Exod. 15. 10. that Iohn and Mamre were drowned in the red Sea And to that a MS. Arabick Catena on the Pentateuch agrees in these words Theseare the names of the Magicians which stood up against Moses Dejannes Iambarus and Sarudas and God destroyed them with Pharaoh and his host in the red sea And therefore it is reasonable to conjecture that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or garden-sepulchre in Palladius should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an empty monumet without either of their bodies enclosed in it to record their sinne but not to preserve their ashes To these Apuleius seems to referre Apol. 2. where among the chief Magicians names he reckons Iohannes And to these S t Paul here very fitly compares the Gnosticks their chief founder Simon and Menander and others after him being a known sorcerer see Note on Rev. 9. c. and resistingthe truth by lying wonders as those Magicians did And of him we find that fulfilled in the event which is here foretold v. 9. that he should meet with the like fate and discovery that those Magicians met with Simon came to Rome a second time about the tenth of Nero grew into a great esteem with him by his forceries contended there with Saint Peter as the Magicians with Moses see Prosper de dimid temp c. 13. Duo Magi Phraonis Iamnes Iambres resistents Moisi contra Neronem Petrus Paulus Apostoli at contrariò Simon Magus qui se perdidit Neronem decepit Moses and Aaron came to Pharaoh Iamnes and Iambres two Magicians of Pharaoh resisted them Peter and Paul the Apostles came against Nero but Simon Magus was on the other side and both destroyed himself deceived Nero making Simon parallel to these Magicians and accordingly Sue tonius mentions one to fly in the aire in the eleventh of Nero. But then as the Magicians were confuted and discovered when Aarons rod swallowed up their rods Exod. 7. 12. and when they acknowledged the miracle of Moses to be the finger of God Exod. 18. 19. and the boyle was upon the Magicians Exod. 9. 11. So was the madnesse of Simon and his Sectaries manifested to all men when he was cast down by the prayer of Saint Peter And of this these words of Saint Paul are a direct prophesie in this place This history of Simon is thus mention'd by Arnobius l. 2. cont Gent. speaking of Rome In qua cùm homines essent Numa regis artibus atque antiquis superstitionibus occupati non distulerunt tamen res patrias linquere veritati coalescere Christianae Viderant enim currum Simonis Magi quadrigas igneas Petri ore disslatas nominato Christo evanuisse Viderant fidentem diis falsis ab iisdem metuentibus proditum pondere praecipitatum suo cruribus jacuisse praefractis pòst deinde perlatum Brâ—ndam cruciatibus pudore defessum ex altissimi culminis se rursum praecipitasse fastigio They that had been used to Numa's arts and antient superstitions the heathen Romans forsook all and followed Christ having seen Simon Magus's Chariot and fiery horses dispelled with Peters mouth and vanish at the name of Christ and seeing him that relyed on his false gods betray'd by them and fall headlong on the ground breaking his legs with the weight and after that being brought to Brunda being tormented and ashamed he cast himself down again from the top of a high house and so persh'd So Saint Cyrill in his sixth Catechism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He so deceived the city of Rome that Claudius set him up a statue and after his
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are best interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Saviour that is Christ for to those two words belongs all that is said in those verses they consist of nine letters four syllables the three first of two letters apiece and the fourth of the remaining three of five consonants and four vowels and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described See Canter Novar Lect. l. 1. c. 3. Secondly the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went and preached or going preached is but an idiome of the Sacred style wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and such like words are frequently used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expletives so to omit many more Ephes 2. 17. speaking of Christ after his departure from the world in the same manner as here before his coming into it and of his preaching by his Apostles not personally himself to the heathen world S. Paul expresses it after the same manner as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went and preached peace Thirdly by his Spirit is evidently here meant that Divine power by which he was raised from the dead after his crucifixion and by which he means now to act revenge on his crucifiers after a while if they repent not but in the mean time to preach repentance to them And that makes the parallel exact betwixt the matter here in hand and the storie of the old world Here men are divided into two sorts v. 17. those that suffer for well doing the pious constant yet persecuted Christians and those that shall suffer for evil doing the contumacious obdurate persecuting Jewes and Gnosticks as there the violent and corrupt on one side which were after the hundred and twenty years swept away with the Deluge and Noah and his family on the other side who by being set forth as an example of the godly delivered out of temptations 2 Pet. 2. 5 9. appear to have been opposed and wronged by them And therefore to prove what was undertaken v. 17. that even in respect of this world it is farre better to be of the number of the persecuted who shall be delivered then of the most prosperous persecuters which shall after a time be destroyed as the example of Christ was very pertinent v. 18. who having suffered a while was raised in power to destroy the crucifiers so the example of the old world is fitly made use of also who are evidently pointed at not onely by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits in the sheath or custodie or prison which so fitly agrees with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheathed in the old prophecie but by that which here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were disobedient of old see Note g. which clearly takes it off from belonging to the Gentiles of Christ's time to which some interpreters are willing to apply the place and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old defined by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when once God's long-sufferance waited or without once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the King's MS. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it waited in the daies of Noe c. which particular of God's long-sufferance awaiting their repentance 120 years and daily admonishing and reproaching them all that time see Heb. 11. 7. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation of the arke and his saving the remnant as the son of Syrach calls it Ecclus 44. 17. by this means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or out of the water see 1 Cor. 3. Note b. are very commodiously applied to S. Peter's present purpose also Christ's deferring this vengeance on the Jewes fourty years after his crucifixion being on purpose designed first to bring the crucifiers to repentance secondly to make triall of the patience and perseverance of the sincere Christians and to deliver them peculiarly out of this deluge of destruction Rev. 2. 7 c. when all others Jewes and temporizing Gnosticks were destroyed V. 20. Disobedient The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient is used for a course of great notorious sin spoken of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperators provokers Heb. 3. 16 18. against whom God's oath was gone out that they should not enter into his rest ver 19. They are here certainly the wicked men of the old world on whom the flood came called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the ungodly 2 Pet. 2. 5. which are there joyned with the wicked of Sodom From whence and from some other evidences it is probably to be concluded what their sin was which brought the flood upon them viz. the sin of unnatural uncleannesse or Sodomie contrary to that breath of God breathed on them the light of law and reason and nature and the very soul within them For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men presently follows the decree of God to send the Deluge upon them The sons of God and of men were certainly the worshippers of the one true and the many false gods and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships and all the villanies in their practices or sacrifices as after it was Num. 25. 2. This is there in general expressed v. 5. by The wickednesse of man was great upon the earth meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness villanie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incontinence Mat. 23. 25. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness Luc. 11. 39. and v. 11. by The earth was corrupt before God and filled with all violence by corruption signifying these unnatural lusts so ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption and being corrupted see Note on 2 Pet. 1. b. and 2. b. and by violence either the same again in the most enormous kind such as was by the Sodomites offered to the Angels see Note on 1 Cor. 5. h. or else persecuting all others that would not goe on with them in all their riotous courses and both together expressed v. 12. by one of them corrupt And all flesh corrupted his way and both again by violence v. 13. The end of all flesh is come before me for the earth is filled with violence So that either of these single or which in probability is all one both together is the notation of the sin for which the flood came and the interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that of old were disobedient in this place V. 21. The like figure The King's MS. reads O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where O in Capital letters as that whole book is written signifies oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in an Inscription of an antient cup in Athenaeus 〈◊〉
affirm that these wordsare certainly supposititious But for the Catholicks that maintain the doctrine asserted by the first great general Councils against the hereticks of the Church they had no such need of inserting and forging these words their cause might be otherwise maintained if these words were expunged and put out of the Canon first by the form of Baptism Mat. 28. 19. instituted by Christ which first clears the distinction of the Father the Son and holy Ghost as fully as this and secondly by making them the object of our faith supposeth each to be God as well as any the holy Ghost and the Son as well as the Father which being supposed the Unity may from thence be collected also by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all nothing the one form of Christian Baptisme In the name of the Father and the Son and the holy Ghost to be the entring of us into the faith and name of the one God Secondly by the expresse words of Christ I and my Father are one John 10. 30. which affirming the unity of the Father and the Son leaves no place to doubt of the like unity of the holy Ghost also Thirdly by the Apostles swearing by Christ and which is all one calling to witnesse the holy Ghost Rom. 9. 1. which is an act of Divine worship appropriated to God by whom onely we are to swear Fourthly by the Apostle's praying to our Lord Jesus Christ for his grace to the holy Ghost for his communication or liberal effusion of his gifts as well as to God the Father for his love which is become the solemn form of Apostolical benediction at the end of the Epistles Fifthly as far as concerns the holy Ghost by Act. 5. where deceiving or robbing the holy Ghost v. 3. is lying to God v. 4. and 1 Cor. 12. 11. where the Spirit as a person is said to work and to divide to every one according as he will Lastly as far as concerns Christ who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians by the frequent Doxologies or forms of giving glory to Christ in the very same style as the Jews from whom those forms are taken customarily and solemnly made use of to acknowledge the God of Israel to be the eternal God see Note on Rom. 9. c. By all which much more it appears how impertinent and unnecessary it was for the Orthodox to feign and forge these words and withal how easie for their enemies to have disproved them and detected their forgery if they had attempted it and how much more temptation there was on the hereticks side to free themselves from the importunity of this place by rasing that out of their Bibles which could not otherwise be perswaded to comply with their pretensions And accordingly as in S. Cyprian who wrote before Arius was born and consequently before the time in which there could be any motive to have made this insertion the words are distinctly found l. De Unit. Eccles Dicit dominus Ego Pater unum sumus iterum de Patre Filie Spiritu sancto scriptum est Et hi tres unum sunt The Lord saith I and my Father are one and again of the Father Son and holy Ghost it is written And these three are one And in like manner Tertullian Contra Praxeam Quitres unum sunt which three are one So it is confessed of S. Hierome that he asserted the truth of our reading from the Greak Copies which he had and defended it against all publickly complaining and contesting it that in those Copies where it was wanting it was omitted or rased out by the fraud of hereticks and so S. Ambrose saith that the hereticks did erade that place And this was so farre from yielding matter of recrimination against the Orthodox in those daies that some learned men who have expressed their opinion that the addition of these words is supposititious have laid that to the Arians charge also who say they from thence desired to conclude that the Father Son and Spirit are one only by consent in this testimony as the water and blood and spirit are said to be But with how little reason this is suspected appears already by what hath before been said and needs no farther answer or refuting It were here easie to deduce the doctrine of this verse as it is most largely set down from the tradition of the Church through all times I shall only affix some few testimonies before the time of the first Council of Nice since which there can be no place of dispute In the first Age that of Clemens Romanus is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God lives and the Lord Jesus Christ and the holy Ghost A testimony produced out of him by S. Basil the Great c. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Doxologie as one especial Apostolical tradition and reckoning up the antients from whom it was derived he urgeth this saying of Clemens for the use of it In the second Century we have Justine Martyr Apol. 2. pro Christianis who having mentioned the Father of righteousness he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him and the Son coming from him and the prophetick Spirit we worship and adore A tract also there is cited by Leontius Hierosol and by Euthymius owned as Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the holy and coessential Trinity which if genuine will clear the whole matter for there we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all who is known in Father Son and holy Ghost and of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three partake of one and the same essence have one and the same divinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons asserted and cited from S. Paul 2 Cor. 13. 13. and from Christ Mat. 28. 19. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unity in Trinity and Trinity in Unity So again the Author of the Questions and Answers ad Orthodoxos under Justin's name resp ad Quaest 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God in the coexistence of three divine subsistences differing from one another not in essence but in the manner of existence So Athenagor as in his Ambassie for the Christians who were by the heathens looked on as Atheists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not wonder to hear them called Atheists who acknowledge God the Father God the Son and God the holy Ghost and demonstrate their power in the Union and their distinction in the order So Clemens Alexand. in the conclusion of his Paedagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the only Father and Son-with the holy Ghost one in all things c. So in the third Centurie Origen is by S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckoned among the assertors of this Tradition l. 6. Comm. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the Trinity
their punishment and reward did thus fall into these libidinous burnings not referring to that of Balaam's doing what he did in contemplation of reward V. 12. Trees whose fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a season of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the season after the Summer and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season beginning from the fifteenth or say others the 22. of August continued to the same day of December Thus is the year divided in Sextus Empiricus adv Mathem l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making this to Winter as the Spring is to Summer And Olympiodorus in Meteor p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins after both parts of Summer are ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dog-star hath done shining when it draweth toward Winter and the season though it begins in August on the 15. or 22. yet reacheth out to Christmasse that is to the sharpest and depth of Winter and is so called because it begins from the end of the season of ripe fruit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the derivative Adjective must signifie that which belongs to that time and so the Arabick Interpreter in the New Paris Edition of the Bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autumnales and so S. Hierome also and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be trees in that condition in which they use to be at that time of year that is bare having lost their leaves and having nothing desireable on them like the waterlesse empty clouds precedent So in Cinnamus after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the dissolving of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and description of this season by the decaying of the beauty of trees c. it presently followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaves or shade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius had now left the trees and this a direct embleme of the Gnosticks and quite contrary to the godly man described Psal 1. 3 4. whose leaf doth not wither and then to these is fitly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitlesse trees that have neither the verdure of leaves nor profit of fruit on them trees which beside that they bear no fruit are deprived and naked and bare of leaves also and such are those that are come to the denying of Christian profession it self as we know the Gnosticks did Another signification seems to be followed by the Syriack who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum fructus emarcuit or defecit whose fruit hath withered or failed according to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disease in Phavorinus that disease probably such as befalls fruit and trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blast or sut perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aerugo that spoils fruit and corn for saith Phavorinus and Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be blasted trees and this will also do well to signifie these rotten putrid Gnosticks a blasted sort of Christians withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any kinde of fruit on them But the former of these is most agreeable to the nature of the word and so fittest to be adhered to V. 14. Cometh with ten thousands of his Saints What the coming of God signifies hath oft been said see Mat. 16. 0. and 24. b. executing vengeance upon wicked men and that coming of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels Mat. 16. 27. those being the ministers and executioners of his vengeance and withall his satellitium or guard whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another And these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not myriads of Saints or holy men but such as are mentioned Heb. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myriads of Angels or as the Targum on Deut. 33. 2. Myriades angelorum sanctorum where we read only saints from the Hebrew which reads of holy ones that is Angels but I say his holy myriads or hosts of Angels with ten thousands in each which makes his coming so solemn and so formidable a thing And thus in the prophecie of Zacharie chap. 14. 5. where we read The Lord my God shall come and all the saints with thee it is to be read from the Hebrew with all his holy ones that is with his guard of Angels and that it seemeth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute judgment and rebuke c. That Enoch thus prophesied in his time of these Gnosticks under Christ we are not told but that he prophesied to them that is that his prophecie concerning the excision of the old world for such sins as these are now guilty of is very pertinent to them and fit to be considered by them Thus we see S. Peter Ep. 2. ch 2. applies to them all the judgments that had ever befallen sinners particularly that in Noah's time of which that Enoch prophesied there is no question and we have these remains of it First the name of his son Methuselah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sela in Hebrew signifies mission sending or powring out waters on the earth Job 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sends out waters on the fields to which saith Bochart Arphaxad related when he called his first-born Sela in memory of the Deluge two years after which Arphaxad was born Gen. 11. 6. And so in like manner Enoch that prophesied of this destruction and foresaw by the Spirit that it would soon follow the death of this his son he called his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his death emission To this it is considerable what we find in Stephanus Byzant in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mentioning Enoch or Hannoch he saith of him that he lived 300. years and above and that the inhabitants asked the Oracle how long he should live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Oracle answered that when he was dead all men should be destroyed or as the word will bear corrupted in that sense in which we find Gen. 6. 2. soon after Enoch's death the earth was corrupt before God which how it belongs to filthy lusts hath oft been shewed which he applies to Deucalion's flood and the universal destrâ—â—â—tion there and adds that the news of this Oracle was so sadly received by the inhabitants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he hath it before in the Genitive case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to waile for Enoch is proverbially used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that mourn excessively Here 't is possible that the confounding the two stories of Enoch and Methuselah made up this relation For as to the latter part of the flood following his death that
special decorum observable in these Visions in representing the Christian Church by the antient Jewish This is observable in many lesser particulars but most eminently in this description of her Persecutors There were three most remarkable calamities that fell upon the seed of Israel The bondage in Aegypt the Captivity in Babylon the Persecution of Antiochus And the like is prophesied in this book to befall Christians First Miseries by Jewish persecution and therefore Jerusalem is called Aegypt Rev. 11. 8. The second by Roman Idolatry which is therefore called Babylon here and c. 17. and c. 18. And the third when the Devil is let loose by Gog and Magog Rev. 20. 8. which are most perfectly parallel to Antiochus see the Paraphrase there And there is little reason of doubting but these allusions were intended and there is great decorum and method therein which ought to be carefully attended V. 10. The wine of the wrath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one that they both promiscuously signifie those intoxicating poisoning mixtures which were put into wine hath been shew'd in Note on Mat. 27. f. And agreeably to that notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied in this chapter to signifie two things abominable sin and intolerable punishment The former of them in the 8th verse is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and 't is the same in effect which it would be if the words had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a myrrthate bitter poisonous cup of fornication Then for punishment 't is here used ver 10. being spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified wrath any more then the same word could signifie so v. 8. where 't is applied to Fornication but again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and as they signifie all those poisonous bitter mixtures put into wine and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God's myrrhate cup of punishments which he there threatens to pour out on them expressed again in that that followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mix'd unmix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the word to signifie wine not mingled with water merum strong wine or red wine as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unimix'd psal 75. 9. signifies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mix'd with these inebriating spices meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint in that place of the Psalmist Psal 75. 9. expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of mixture and then both these put thus together are very proper to expresse the cup of malediction see Note on Mat. 27. f. and consequently the curses and fierce punishments of God Thus c. 16. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter wine of his wrath not the wine of the anger of his wrath Many the like phrases we find scatrered in Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eustathius a cup of bitternesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Manasses a cup of destruction and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cup of afflictions above brim full and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter cup of the tast of wormwood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nicetas Choniata See Gaulmin on Eustathius p. 35. V. 13. From henceforth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it so read or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words signifies saith Euthymius within a short time not long after quickly see Note on Mat. 23. 39. and Mat. 26. 64. In both which as here the antient Latine reads amode within a while This verse belongs to that which went immediately before v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the patience of the Saints to signifie a time of persecution see ch 13. 10. And to that nothing can be more proper then this that they are to be accounted happiest that die soonest that within a while are taken out of this life from having their part in the evil to come Isa 57. 1. So Eccl. 4. upon mention of the oppressors and strength on their side and the no comforter v. 1. it follows wherefore I praised the dead which are already dead c. v. 2. And to this belongs the answer of the Spirit in the words following they shall have rest from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from those persecutions which attend them here see Note on Heb. 3. c. 3. and which only death can give them an end of V. 14. A golden crown That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golden crown is an ensigne of Regal power is sufficiently known and little doubt but here it is so denoting that which in the New Testament is oft express'd by the style of the Kingdome of God or Christ the destroying and subduing of his enemies it being the special part of the Kings office debellare superbos to subdue all that hold out against him And as by the golden crown this regal office of Christ is here expressed so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharp sickle the approach of that exercise of it the sickle referring to the ripe harvest when the reapers come armed to cut down the corn and sharpnesse denoting the preparednesse of this instrument for that work and withall the swiftnesse and universality of the excision cutting the whole field down together And the destruction of the Romans that is of the heathen part of that people is here fitly represented by it So in the Gospel in the Parable of the wheat and darnel the harvest was the time of the excision of the Jewes So Jer. 51. 33. Yset a little while and the time of her harvest shall come that is of judgments and excision before express'd by It is time to thresh her to which reaping is preparative And whereas in this chapter there are two sickles one to cut down the corn another the clusters of grapes both these sorts of harvests are to be seen Joel 3. 13. and both for judgments on a people Put ye in the sickle for the harvest is ripe Come get ye down for the press is full the fats overflow for wickednesse is great And the reason of the phrase is clear because God's judgments being attendants and rewards of the sins of men when the measure of their sins is filled up they are then like to a field of ripe corn in time of harvest fit to be reaped ready for Gods vengeance to fall on them or again to bunches or clusters of grapes ready for the wine-press And so here at the point of time represented in this part of the Vision the time of Diocletian the sins of heathen Rome were fully ripe ready for the vengeance of God when their rage had continued a sharp persecution for ten years without intermission and pillars were erected to Diocletian as trophies that he had abolished Christianity and enlarged Paganisme See Baronius Anno Dom. 304. §
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an easie and ordinary phrase to denote the matter of the prophecy and not the auditors of it as when Ezech. 32. 2. 't is said take up a lamentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not before but concerning Pharaoh Then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many that in the ordinary Translation is joyned with people in the Greek 't is the last word of the verse adjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and so must in reason be joyned in the rendring Then for the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations and languages those words most fitly signifie the heathen world of distinct languages one from another and all from the Jewes and agreeably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Kings will signifie their Princes or considering them together in an army their Commanders or Rulers over them And the joyning of these with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Jewes in the ensuing prophecy will then signifie their fighting and destroying the Jewes and so it will most exactly belong to the time of Adrian the Emperor of Rome and his Commanders all such being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings see c. 6. Note h. Marcius Turbo and Rufus c. together with the Auxiliaries that came in to him from the Parthians and many other nations All which together are the subject of his next prophecy ch 11â— which is yet wanting to complete the destruction of the Jewes and therefore 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou must prophesy again or see another Vision and this will be the subject of it the dealing of the Jewes and the farther destruction that befell them in Adrian's time By what hath here been said will appear also what is meant by the people and kindred or tribes and tongues and nations c. 11. 9. the two former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people and tribes denoting the Jewes and the tongues and nations denoting the Gentiles viz. the people of Jerusalem as now they were made up of Jewes and Gentiles neither of which should shew any reverence to the Christians or expresse any kindnesse to them whilst those seditious people under Barchochebah were in power but on the contrary use them contumeliously and triumph over them v. 10. And so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribes and tongues and nations c. 14. 7. may denote the Jewes and Gentiles that is in that place the Saints or Christians wheresoever inhabiting CHAP. XI 1. AND there was given me a reed like unto a rod and the Angel stood saying Rise and measure the Temple of God and the note a Altar and them that worship therein Paraphrase 1. After the destruction of Jerusalem by Titus c. 10. the most memorable passage concerning this matter of the Jews and so the fittest matter of a farther vision being that which fell on that people under the Emperor Adrian the next vision here seems to belong to that And by way of preparation to the representing of it here is first set down Adrian's re-building of Jerusalem and setting up the heathen worship there To this purpose faith he Methought I had a measuring rod or pole or pertch given me as in Ezechiel c. 40. and a command from the Angel to mete the Temple of God that is first the Sanctuary or Holy and in it the Holy of Holies and then the Court where the altar of burnt-offerings stood and where the people worshipp'd and prayed to God called the court of the Israelites This measuring is the inclosing or setting thus much of the Temple apart in memory of the former consecration not to be profaned or medled with that is built upon by the Emperor Adrian who now designed to erâ—ct a new city there calling it by his own name Aelius Aeelia 2. But the court which is without the Temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths Paraphrase 2. But I was appointed to leave or cast out that is not thus to measure or inclose the court of the Gentiles called the outer court see note on Eph. 2. a. noting that the Roman Emperour should take that in and build upon it and about it a new city not only for Jews but Gentiles to live in and so that Jerusalem formerly called the faithful and holy city should now being thus re-built be called by another name and prosaned with Idol-worship a Temple being erected to Jupiter upon mount Sion and so continue for the same proportion of time that is three years and an half that it had in Daniels prophecy been profaned by Antiochus Dan. 7. 25. 3. And I will give power unto my note b two witnesses and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem one of the Jewish t'other of the Gentile or stranger Christians there and these being raised up by God like prophets to forewarn men of their sinnes and danger shall like prophers set themselves against the sinnes both of the Jewes and Gentiles labour to convert them all to Christianity to bring them to the reformation of their wicked lives to the purging out of all the abominable sins mentioned c. 9. 20 21. unreformed among them and this the Angel told me they should do all that space of three years and an half mentioned v. 2. and do it as prophets are wont when they prophesy judgments on unreformed sinners in sackcloth see Mat. 3. d. denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith 4. These are the two Olive-trees and the two Candlesticks standing before the God of the earth Paraphrase 4. These two Bishops of the Christian Churches there together with the congregations belonging to them were now to be look'd on as the advancers and restorers of piety after that general depravation and infidelity in that place and are therefore compared the Bishops to Zorobabel and Joshua Zach. 4. 3. described there by the embleme of the two Olive-trees and the two Churches to the two Candlesticks see ch 1. 20. standing before the God of the land ver 14. that is serving Christ continually at a time of such universal corruption among all others 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed Paraphrase 5. And to these two are appliable two passages of story belonging to Elias as first bringing down fire from heaven noting what shall befall their enemies v. 13. 6. These have power to shut heaven that it rain not in the days of their prophecy and have power over waters to turn them to blood and to smite the earth with
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry
held out constant for all those terrors and persecutions and deceits of carnal sins is suddenly to receive the fruits and reward of it 12. And behold I come quickly and my reward is with me to give every man according as his work shall be Paraphrase 12. And I shall not now make any longer delaies as hitherto hath by some been objected against the fidelity of my promises 2 Pet. 3. 9. but hasten to reward every man according to his works both good and evil 13. I am Alpha and Omega the beginning and the end the first and the last Paraphrase 13. I am the eternal God that have descended so low to the very death of the crosse and having been my self tempted am sure not to leave you in calamities I am able to perform my promise and shall not by any means be hindred from it 14. Blessed are they that doe his commandements that they may have right to the tree of life and may enter in through the gates into the city Paraphrase 14. Thrice happy are they that receive the faith of Christ and live according to those rules of piety mentioned ver 2. and live quietly and Christianly in the Church 15. For without are dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie Paraphrase 15. Out of which all profane wicked persons are to be ejected such are the Gnosticks which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians and are over and above sorcerers profess'd and guilty of all filthy pollutions bloodily minded guilty of Idol-worship and hypocritical treacherous persons see ch 21. 8. and so are but false equivocal members of Christ's Church and shall have no part of the benefit of Christians 16. I Jesus have sent mine Angel to testifie these things unto you in the Churches I am the root and the off-spring of David and the bright and morning starre Paraphrase 16. I Jesus have sent unto thee my Angel with all these visions concerning the seven Churches and all other passages concerning the universal Church of God I am he that am known by the Prophets by these several titles The root of Jesse The son of David and therefore can bring down the mightiest Kings as David did The starre that ushers in the day all lightsomeness and chearfulness into the world see ch 2. note o. 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come and whosoever will let him take the water of life freely Paraphrase 17. And the Spirit of God that dwells in the Church of Christ and adorns and sets it out fits it as a bride for Christ and the Church the Bride it self calls to every man to consider his own safety so farre as to make hast to come into the number of these faithfull servants of Christ And let every one that heareth these visions say the same seeing that important advantages of it and dangers of the contrary and whosoever will may have a chearfull admission to it and to that refreshing assistance of grace and pardon of sin that is reach'd out there 18. For I testifie unto every man that heareth the words of the prophecie of this book note f If any man shall adde unto these things God shall adde unto him the plagues that are writ en in this book Paraphrase 18. As for all those to whom this prophecie shall come I conjure them all that they change not a tittle of it and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven to be a rule of faith to the Church What is here said is decreed and setled immutable no man shall be able to avert it and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions God shall bring on him the judgments that are here denounced against Gods greatest enemies 19. And if any man shall take away from the words of the book of this prophecie God shall take his part out of the book of life and out of the holy city and from the things which are written in this book Paraphrase 19. And so in like manner whosoever shall derogate any thing from the authority of this prophecie or take out any part of it or occasion men's not receiving the admonition of Christ here contained in every part thereof God shall cast him off throw him out of the Church account him uncapable of all the blessings which are here promised to the faithfull Christians 20. He which testifieth these things saith Surely I come quickly Amen Even so come Lord Jesus Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them see note on Mat. 24. b. and that infallibly And the writer hereof in the name of all faithfull Christians gives his acclamation Be it so Lord Jesus be it so 21. The Grace of our Lord Jesus Christ be with you all Amen Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation The grace mercy and goodness of our Lord Jesus Christ be with you all Amen Annotations on Chap. XXII V. 1. A pure river The five first verses of this chapter belong to the businesse of the former chapter the description of the Christian Church in its flourishing condition and ought not to have been divided from it And this first verse hath a nearer connexion with that which immediatly preceded There in the beginning of it is mention of entrance into the Church and who they were that should not be admitted to it Now this entrance we know was by Baptisme and that is sure express'd here by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pure river of water of life The place wherein they baptized was first any great pool of water typified Ezech. 47. 5. by waters to swim in where they might go in as Philip with the Eunuch and be put under water from whence it is ordinarily by the antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pool In the times here referred to that is under Constantine the Font was in the Court before the Church Fountain-water running always into it This Fountain-water is in the New Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living water and here by analogie water of life but that with the addition of a mystical sense as when Ezech. 47. 9. it is said that every thing that moveth wheresoever the waters come shall live or when Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water leaping or springing to eternal life because Baptisme as an initiation into the Church is an entrance into a Christian and eternal life And the water in the Baptistery or Font maintained from the spring is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 river a word by which any
running water is called and so that Ezech. 47. 5. And this river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure because Baptisme is a federal sacramental undertaking of all purity of living forsaking all sin and engaging of the soul to purity and in the same respect it is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as Crystal being an obligation to all purity in the baptized Now that this pure river is said to proceed not as Ezech. 47. 1. from under the threshold of the house but out of the throne of God and the Lamb hath some more difficulty in it which I conceive may thus be resolved The throne is a notation of power and judicature as when God is introduced in the Vision c. 4. 1. sitting on a throne and so the throne of the Lamb is that power which is by Christ enstated on the Governours of the Church of which the power of baptizing being one special part this river by which Baptisme is express'd is fiâ—ly said to proceed out of the throne To which purpose it must be observed that the power of baptizing though communicated to inferiour Priests and Deacons was at first in the Apostles and from them descended to the Bishops and never permitted to any but by appointment from the Bishop So saith Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Ep. ad Smyrn 'T is not lawful to baptize without the Bishop and Tertullian de Bapt. Dandi baptismum jus habet summus Sacerdos qui est Episcopus dein Presbyteri Diaconi non tamen sine Episcopi authoritate The chief Priest who is called the Bishop hath the power of giving baptisme after him the Presbyters and Deacons but not without the authority of the Bishop And S. Cyprian makes two parts of the power of the keys that ruling power as of the aeconomus intrusted to the Governours of the Church the successors of the Apostles the one to admit as by the key in Baptisme the other by Absolution And that most probably is the meaning of this place where the baptisiual water is in the Vision said to proceed from the throne of God and of the Lamb. V. 2. Street What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assemblies and streets are used together in the same sense Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God where the prayers are offered up and the sacrifice of the Church in the Eucharist and where instruction is reach'd out to them Ib. On either side of the river That the tree of life here mentioned in stead of the very many trees in Ezechiel ch 47. 7 looks back to Paradise where that tree was set Gen. 2. 9. doth seem most probable and well accords also with the river here joyn'd with it as there V. 10. a river went out of Eden to water the garden And therefore what is here meant by it in the prophetick notion may be best learn'd from the allegorical interpretations which the antient writers affix to it in the Old Testament for those will be most agreeable to the prophetick style which we know is made up of figures Now of the tree of life saith Philo it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or worship of God And so Clemens Alexandrinus that the tree of knowledge was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we transgresse that is it signified â—inne of which whosoever tasted should die but the tree of life denoted piety of which he that eat should live eternally Other descants there are on it here that it should signifie the crosse of Christ or the enlivening grace of God but this is the most agreeable to the Context and the other circumstances thereof But it must here be enquired what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the midst of the street of it and on either side the River but the words bear not that and a great inconvenience there must be in so rendring them for the tree of life which appears to be in Paradise and here but one and not many as in Ezechiel nor set on the bank of the river as there must yet be supposed to be on both sides of the river which is impossible The best and most literal rendring will be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the street and the river 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this side and on that side that is not as in Ezechiel the many trees on the one side and on the other side of the river but so as may be applicable to the one tree and to the street and river here named one of them on one side t'other on the other side of the tree That this is the meaning of the phrase may appear not only by the commodiousnesse of this sense and the absurdities consequent to the other rendring but also by comparing it with another passage in this writer Joh. 19. 18. where it is said they crucified Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with him two others on this side and on that side and Jesus in the midst A phrase very near to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there There Jesus is in the midst of the two theeves that is between them and that express'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here That must signifie there one of them on this side of him and the other on that and therefore it must in all reason be so here also the street on one side and the river on the other side and the tree of life in the midst or betwixt them This being thus far clear for the literal understanding of it and so the representation not absolutely the same with that in Ezechiel but lightly varied from it in some few circumstances the mystical or prophetical meaning of it will be clear also that betwixt the place of assembling on one side and the Font or Baptistery on the other side stood Piety in the midst Baptisme being on purpose designed to initiate and engage us to piety and by God's grace to enable us to perform it and the service of God in the assembly the prayers and the Sacrament of the Lords Supper and Christian instruction designed so too for the confirming our vows of new life and to instruct us farther in our duty and to bring down more grace for the performance of it What is added of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not twelve manner of fruits but twelve fruits is taken from Ezechiel also ch 47. 12. and is not to be applied to any set number of several vertues as some