and evidences of his omniscience 17. The woman answered and said I have no husband Jesus said unto her Thou hast well said I have no husband 18. For thou hast had five husbands and he whom thou now hast is not thine husband in that saidst thou truly 19. The woman saith unto him Sir I perceive thou art a prophet Paraphrase 19. thou canst reveal the secrets of ones life hast prophetick knowledge If so then I pray tell me or satisfie me in this difficulty 22. Our Fathers worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Paraphrase 20. Iacob and the Patriarcks before the law whose successors the Samaritans pretended to be and so pleaded a greater antiquity for their schisme then the Iewes had for their true worship but this falsly being indeed Assyrians transplanted by Salmaneser into the cities of Samaria when the tribe of Ephraim and the rest of the kingdome of Israel which inhabited there were by him carried into Assyria 2 Kin. 17. 24. worshipped in mount Ephraim at Shiloh in the countrey of Samaria where antiently the tabernacle and the ark of God were long before the building of the temple at Ierusalem And yet ye Iewes say that 't is not lawfull to perform the solemn worship of God in any place but Ierusalem 21. Jesus saith unto her Woman believe me the houre cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Paraphrase 21. the worship of God shall be so farre from being confined to this place that it shall not be confined to Ierusalem it self nay a desolation shall shortly overwhelm both 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes Paraphrase 22. Ye worship the God of the land 2 Kin. 17. 26. without any knowledge who that is and your own Gods with him We Iewes worship the eternall God of heaven who hath revealed himself to us For the speciall revelations of God beyond that which other nations enjoy belong to the Iewes and so all manner of advantages toward our eternall good 23. But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth For the Father seeketh such to worship him Paraphrase 23. But now the time of Reformation approacheth and God will be worshipped and obeyed neither in the Iudaicall rites which are oft called carnall and consisted in externall performances nor according to the Samaritane false worship who worshipt their own idols together with God 2 Kin. 17. but in a pure spirituall manner extending to the very heart and such as was typified by those shadows and the son of God now comes to draw all men to this way of worship to the Christian from the Iudaicall or Samaritane way See note on Lu. 9. d. 24. God is a Spirit and they that worship him must worship him in spirit and in truth Paraphrase 24. is especially delighted with the Christian worship which is taught to joyn the soul with the externall performances and to worship the true God now revealed by Christ after that manner wherein Christ reveals him 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things Paraphrase 25. This reformation thou talkest of we know shall be wrought when the Messias or Christ comes and him we doe expect 26. Jesus saith unto her I that speak unto thee am he Paraphrase 26. I am that Messias 27. And upon this came his disciples and marvailed that he talked with the woman yet no man said What seekest thou or Why talkest thou with her Paraphrase 27. As he said this the disciples came back from the city v. 8. and thought it strange that he should thus discourse with this woman yet no man was so curious as to ask him the reason or require of him an account of this action 28. The woman then left her water-pot and went away into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ Paraphrase 29. many things of my life which were so secret that it is not imaginable how he should know them were he not the Messias 30. Then they went out of the city and came unto him Paraphrase 30. the people of Sychar 31. In the mean while his disciples note c prayed him saying Master eat 32. But he said unto them I have meat to eat that ye know not of Paraphrase 32. I have somewhat to doe more valuable to me then eating 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to doe the will of him that sent me and to finish his work Paraphrase 34. My doing the office for which I was sent is as pleasant and more necessary to me then meat or drink 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest Paraphrase 35. 'T is not with my harvest as 't is with that in the fields four months yet to that time Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel if it may be preached unto them 36. And he that reapeth receiveth wages and gathereth fruit unto life eternall that both he that soweth and he that reapeth may rejoice together Paraphrase 36. And they that will but goe out and preach to them shall receive reward for their pains and by converting others advantage themselves eternally and come to reap the fruits of all that seed that the prophets c. from all time have sowed 37. And herein is that saying true One soweth and another reapeth Paraphrase 37. So that to this may the proverb be applied One soweth c. that is the prophets sowed this seed of the Gospel in foretelling Christ's coming and the Apostles they reap the harvest of converts to him 38. I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel that there needs very little pains of yours you may at first preaching of the Gospel reap a whole harvest of proselytes 39. And many of the Samaritanes of that city believed on him for the saying of the woman which testified He told me all that ever I did Paraphrase 39. He told me the secrets of my life which he being a stranger could not know if he were a meer man 40. So when the Samaritanes were come unto him they besought him that he would tarry with them and he abode there two daies Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the
practise in some external things more then God commands them and impose these upon others as the commands of God when they are only humane ordinances As for the inward purity of heart and actions to which all Gods laws of washings c. all the ceremonial law of legal uncleannesses did referre being but the shadow to pourtray the true substantial purity of the heart and soul the fountain of actions they take no care of them transgresse against this substantial part of religion in the foulest manner and spend all their time in these external superfluities washing of pots c. the ordinances of their Rabbins only 9. And he said unto them Full well ye reject the commandment of God that ye may keep your own tradition Paraphrase 9. And he said unto them Is not this fair worship and serving of God to reject all the prime commands of God the most considerable parts of religion and act directly contrary to them and satisfie and content your selves with some external performances which are not at all commanded by God but only by your selves or your Rabbins 10. For Moses said Honour thy father and thy mother and whoso curseth father or mother let him die the death Paraphrase 10. Exed 20. 12. and Exo. 21. 17. see Note on Mar. 15. b. 11. But ye say If a man shall say to his father or mother It is Corban that is to say a gift by whatsoever thou mightest be profited by me he shall be free Paraphrase 11. If when a mans parents want any thing which the son hath and so is bound by nature and the fifth commandment to give it them he can tell them that he hath taken an oath to relieve them he shall be free from the obligation of the fifth commandment See Note on Mat. 15. c. 12. And ye suffer him no more to doe ought for his father or mother 13. Making the word of God of none eâ—â—ect through your tradition which ye have delivered and many such like things doe ye Paraphrase 13. And so by this invention of yours ye free a man from any obligation of honoring or succouring his parents when he hath no minde to it 14. And when he had called all the people unto him he said unto them Hearken unto me every one of you and understand 15. There is nothing from without a man that entring into him can defile him but things which come out of him those are they which defile a man Paraphrase 15. As for your question v. 5. about washing know this that the true and real pollutions which God would have all men to avoid are not those which come from the meats and drinks and such external things but those of wicked thoughts and words and actions those are the great defilements principally aimed at in the legal prohibitions and forbidden by them 16. If any man hath eares to hear let him hear Paraphrase 16. Take notice of what I say though it be contrary to the rules of purity as they are understood and practised by you for this is a Reformation that I am sent to work in your law 17. And when he was entred into the house from the people his disciples asked him concerning the parable 18. And he saith unto them Are ye so without understanding also Doe ye not perceive that whatsoever thing from without entreth into a man it cannot defile him Paraphrase 18. meats drinks c. whatsoever 19. Because it entreth not into his heart but into the belly and goeth out into the draught purging all meats Paraphrase 19. Because his heart or soul being the principal part of him and that which alone is capable of defilement all sin being an act of his will and choise the meats which we take in enter only into the stomach and belly not into the heart and being taken in if there be any polluted part in them that is voided and carried out in the draught and by the purging out those dregs all meats are made clean and nutritive 20. And he said That which cometh out of the man that defileth a man Paraphrase 20. But as in the law of Moses it is observable that the excrements and whatsoever almost comes out of a man polluted all it touched Deut. 23. 13. 21. For from within out of the heart of men proceed evil thoughts adulteries fornications murthers 22. Thefts covetousnesse wickednesse deceit lasciviousnesse an evil eye blasphemy pride note d foolishnesse Paraphrase 21 22. So thereby is signified that all defilements of the man are those that come from within him having their beginning from mens wicked will and choice such are evil machinations or conspracies see Note on Mat. 15. e. adulteries fornications homicides thefts inordinate lusts see Note on Rom. 1. h. villanies cheating effeminacy envy and covetousnesse calumniatings haughtinesse or despising of others foolish vain-glorious boasting 23. All these evil things come from within and defile the man Paraphrase 23. These vile things are they that are truly said to come out of the man that is out of his soul betraying themselves by actions and leaving a stain and blemish upon it 24. And from thence he arose and went into the borders of Tyre and Sidon and entred into an house and would have no man know it but could not be hid Paraphrase 24. to the utmost parts of Palestine which border upon 25. For a certain woman whose young daughter had an unclean spirit heard of him and came and fell at his feet 26. The woman was a Greek a Syrophenician by nation and she besought him that he would cast forth the devil out of her daughter Paraphrase 26. not of the Jewish profession but by religion an heathen born neer the sea shore called Phenicia and Canaan See Note on Mat. 15. 27. But Jesus said unto her Let the children first be filled for it is not meet to take the childrens bread and cast it to the dogs Paraphrase 27. I am first to exercise my office to distribute my miracles of mercy among the Jewes which have alwayes had a neerer relation to God then any other nation and all other nations looked on by them as vile and profane not to be converst with They are first to be taken care for and when they have their fill then the fulnesse of Gods mercy may everflow to the Gentiles 28. And she answered and said unto him Yes Lord yet the dogs under the table eat of the childrens crumbs Paraphrase 28. Though it be so Sir yet that which may be had by another poor creature without prejudice to the Jews is all that I beg of thee and such proportions are allow'd even to dogs when the children have the full meal 29. And he said unto her For this saying goe thy way the devil is gone out of thy daughter Paraphrase 29. And he said The faith exprest by this answer of thine is such Mat. 15. 28. and so much beyond ordinary that it shall not goe
thee and to shew thee these glad tidings Paraphrase 19. My name is Gabriel and I am an officer or attendant that wait on God by whom I was dispatcht on this good message to thee 20. And behold thou shalt be note g dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season Paraphrase 20. And as a punishment of thy unbelief and withall as a signe to assure thee of the truth of what I say thou shalt be deaf and dumb and so continue till after the birth of the child v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth reckoning from this time 21. And the people waited for Zacharias and marvailed that he tarried so long in the Temple Paraphrase 21. Sanctuary 22. And when he came out he could not speak unto them and they perceived that he had seen a note h vision in the Temple for he beckned unto them and remained speechlesse Paraphrase 22. concluded that God had given him some revelation in time of his offering incense and he made signes to them but was not able to speak to them continuing dumb after the amazement of it was over 23. And it came to passe that assoon as the daies of his note i ministration were accomplished he departed to his own house 24. And after those daies his wife Elizabeth conceived and hid her self five moneths saying 25. Thus hath the Lord dealt with me in the daies wherein he looked on me to take away my reproach among men Paraphrase 24 25. And his wife Elizabeth conceived presently see v. 20. and note m. and assoon as she perceived it she went out of the way to avoid the discourses of the people and returned not till the time of the conception of Christ and revealing of that whose officer and harbinger onely John was to be And Elizabeth blessed God for this miraculous mercy of his in giving her a child in her old age and so taking away from her the reproach of barrennesse which was so heavy and unsupportable among the Jewes Isai 4. 1. 26. And in the sixt moneth the Angel Gabriel was sent from God unto a city of Galilee named Nazareth Paraphrase 26. And in the sixt moneth after Elizabeth's conception See v. 36. 27. To a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary 28. And the Angel of the Lord came in unto her and said Haile thou that art note k highly favoured the note l Lord is with thee blessed art thou among women Paraphrase 28. saluted her in this form Hail thou gracious person the Lord of heaven be with thee Let all men for ever account of thee as the most blessed woman in the world 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be Paraphrase 29. And seeing and considering what had happened she knew not what to judge of it but cast about what should be the importance of this salutation 30. And the Angel said unto her Fear not Mary thou hast found favour with God Paraphrase 30. And while she was thus musing 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus Paraphrase 31. And though thou art a virgin yet c. See Maâ— 1. 21. 32. He shall be great and shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his kingdome there shall be no end Paraphrase 32 33. He shall be an eminent person being the son of God see note on Mat. 1. l. and the God of Israel shall settle upon him a spirituall kingdome of which that temporall of David was but an imperfect representation the absolute government of the Church that spirituall house of Jacob and that kingdome of his shall continue forever shall never be destroyed as the kingdome of the Jewes shall 34. Then said Mary unto the Angel How shall this be seeing I know not a man Paraphrase 34. can I being a virgin conceive 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing that shall be borne of thee shall be called the son of God Paraphrase 35. This shall be done by the Holy Ghost and the power of the eternall God coming upon thee for which cause the child which shall be born shall be the son of God and not of any man 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixt moneth with her who was called barren Paraphrase 36. And for a token of this know thou that thy cousin Elizabeth hath also conceived in her old age and that barren woman is now six moneths gone with child 37. For with God nothing shall be impossible Paraphrase 37. For nothing is impossible for God to perform be it never so strange or difficult 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word And the Angel departed from her Paraphrase 38. And Mary exprest her faith and her obedience ready to be disposed of by God as he thinks fit with all submission and humility of mind 39. And Mary arose note m in those daies and went into the hill-countrey with hast into a city of Judah Paraphrase 39. And immediatly see v. 24. Mary arose and went as speedily as she could into the hill-countrey to some city there of which there were many Josh 15. 48. within the portion of Judah to visit Elizabeth her cousin 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost Paraphrase 41. was transported and inspired by God with a prophetick Spirit See note n. 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb Paraphrase 42. And she brake out into the same words that the Angel had used to Mary v. 28. adding also an Eulogy or benediction to the child in her womb 43. And whence is this to me that the mother of my Lord should come to me Paraphrase 43. And what an honour 44. For lo assoon as the voice of thy salutation sounded in mine eares the babe leaped in my womb for joy Paraphrase 44. at the very minute wherein thou first spakest to me I was so affected with joy that the child did suddenly spring in my womb by reason of that joy which transported me 45. And blessed is she that believed for
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
yet because of his importunity he will rise and give him as many as he needs Paraphrase 8. if respect of friendship will not work upon him yet his coming without bashfulnesse at such a time of night which is an argument of his reall want and of his confidence in him to whom he comes will certainly make him 9. And I say unto you Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you Paraphrase 9. And the same effect let me tell you will your constancy and earnestnesse in prayer to God have upon him 10. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Paraphrase 10. For no child or friend of God's ever misseth to receive from him what he thus asketh 11. If a son shall ask bread of any of you that is a father will he give him a stone or if he ask a fish will he for a fish give him a serpent 12. Or if he shall ask an egge will he offer him a scorpion 13. If ye then being evil know how to give good gifts unto your children how much more shall your heavenly father give the holy Spirit to them that ask him Paraphrase 11 12 13. There is no feare that God should deny such petitions or give his children any hurtfull thing when they ask that which is good for them And though many things which men aske be not such yet his Spirit and the assistances of that are so certainly so that they will never be denied to them that aske them of the Father 14. And he was casting out a devil and it was dumb and it came to passe that when the devil was gone out the dumb spake and the people wondred Paraphrase 14. And the disease which that devil inflicted on the man deprived him of speech and he cast out the devil and restored the man to his speech again 15. But some of them said He casteth out devils through Beelzebub the chief of the devils Paraphrase 15. But some perswaded themselves v. 17. that all his power was from Beelzebub Mat. 9. 34. and 12. 24. and that he having power of all inferior devils enabled him to cast them out 16. And others tempting him sought of him a signe from heaven Paraphrase 16. Others to make triall of his power desired him to shew them some miracles or tokens of Gods sending him some voice from heaven or the like 17. But he knowing their thoughts said unto them Every kingdome divided against it self is brought to desolation and an house divided against an house falleth Paraphrase 17. To the former of them those that thought he used the devils power to cast out devils he used these arguments of conviction and to the latter his answer is set down Mat. 12. 39. and here ver 29. c. 18. If Satan also be divided against himself how shall his kingdome stand because ye say that I cast out devils through Beelzebub Paraphrase 18. If there be a division among the evil spirits and one devil set himself against another their kingdome cannot long endure For though its possible for the advancing of the devils kingdome one instrument of his may undoe that which another hath done which is not a division but a politick union and conjunction in the same project yet for one to oppose and violently to eject the other see Mar. 1. 25. and to doe his utmost to cast him and his kingdome out of the world this is a division which cannot be imagined among those that are of a conspiracy but only betwixt enemies bent to ruine one another Mat. 12. 27. g. 19. And if I by Beelzebub cast out devils by whom doe your sons cast them out therefore shall they be your judges Paraphrase 19. that which is done by them before your eyes will be an argument of conviction against you 20. But if I with the finger of God cast out devils no doubt the kingdome of God is come upon you Paraphrase 20. But if by the power and spirit Mat. 12. 28 of God it be that I cast out devils then as the miracles of Moses confest by the Magicians to be done by the finger of God Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage So is this a certain argument that I am now sent by God to redeem you if you will believe on me 21. When a strong man armed keepeth his palace his goods are in peace Paraphrase 21. The devil will not be cast out of his possessions unlesse some person arm'd by the power of God superiour to what the devil is possest with come and conquer him 22. But when a stronger then he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoiles Paraphrase 22. And therefore my casting out devils is an argument that I come with that power greater then any the devil hath and conquer and disarme him and give all that follow me the benefits of that victory to be distributed among them 23. He that is not with me is against me and he that gathereth not with me scattereth Paraphrase 23. T is proverbially said He that is c. and therefore he that doth not assist but cast out Satan must be resolved to be an enemy of his and not to operate by power from him See Mat. 12. 30. and Mar. 9. 40. 24. When the unclean spirit is gone out of a man he walketh through drie places seeking rest and finding none he saith I will return unto my house whence I came out Paraphrase 24. But to you that have received such miracles of mercy particularly that of casting out devils and made no use of them I shall adde this parable When c. see Mat. 12. 43. 25. And when he cometh he findeth it swept and garnished 26. Then goeth he and taketh to him seven other spirits more wicked them himself and they enter in and dwell there and the last state of that man is worse then the first 27. And it came to passe as he spake these things a certain woman of the company lift up her voice and said unto him Blessed is the womb that bare thee and the paps which thou hast sucked Paraphrase 27. And about this time his mother and brethren came to speak with him and one came and told him so Mat. 12. 47. and upon mention of his mother a woman there present said aloud 28. But he said Yea rather blessed are they that hear the word of God and keep it Paraphrase 28. But he said Whosoever shall hear and obey the the word of God is to me as dear as mother or brethren Mat. 12. 49 50. and indeed that blessednesse of being an obedient faithfull servant of God is farre greater then this other of having been the person of whose womb Christ is born abstracted or separated
commission immediately from him such were the Twelve and extraordinarily called S. Paul also The Evangelists were those which were sent by the Apostles whither they could not goe themselves and the Dioecese that belonged to these was the whole world or those speciall parts of it which the Apostles had allotted to one another Beside these the Prophets were those that in particular Churches rueld and taught as Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expounding Moses and the Prophets and demonstrating out of them the truth of Christian religion This was the exhorting and confirming that here is spoken of and which is attributed to them as Prophets not excluding but containing the gift of foretelling things to come also as of Agabus we read c. 11. 28. Agreeably these that are here called prophets are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them are these two which are here Judas and Silas and that Elder or Bishop of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
will be that in a matter of this nature of eating they have little temptation to sin against conscience when they consider the great store of other food even all the plenty of the world which they may lawfully enjoy and let the idol-sacrifices alone But the King MS. which leaves them out seems to be in the right and 't is easie to imagine how the transcribers might here insert them on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the same words after which v. 25. these words had followed and then the 29 th ver will immediately adhere to the end of v. 28. because of conscience Conscience I say c. which connexion will be otherwise disturbed CHAP. XI 1. BE ye followers of me even as I also am of Christ Paraphrase 1. And doe ye in like manner as oft as there is occasion for the good of others deny your selves the use of your Christian liberty 2. Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you Paraphrase 2. Now for you that have written this letter to me and asked my advice in all these particulars I cannot but commend you that ye have been so mindfull of my doctrine that ye have adhered so close to it that ye have not been seducible by any false teachers in any of these particulars but have appealed to me for my opinion of them 3. But I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God Paraphrase 3. To proceed then to your next quaere in order to matters of decency in the Church it is fit for you to consider the subordination of persons in the Church viz. that as Christ in respect of his office of mediator is under God but above all men so the man being under Christ is above all women and consequently that their garb in the Church must be proportionable to this 4. Every man praying or prophecying having his head covered note a dishonoureth his head Paraphrase 4. Every man that doth any office in the Church that either praies or expounds the word of God or sings Psalms c. see note on Luk. 1. m. if he doe it with his head and face covered this is indecent against the liberty and dignity of his sex it being a signe of shame and infamy in a man to have his head and face covered 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for it is even all one as if she were shaven Paraphrase 5. But every woman that doth any office in the Church that is imployed as a member of a congregation joyning with the Minister whether Pastor Prophet in discharging of any Christian duty such as is prayer or expounding or singing Psalmes c. see note on Luk. 1. n. and hath her head or face uncovered this is contrary to decency in her against the modesty and meeknesse of her sex as much as it is for her to cut her haire and weare it as men doe 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered Paraphrase 6. The use that is made of the not cutting a woman's haire of letting it be worn at the length is that it may be a kind of veile or covering to her ver 15. which is an argument that as 't is uncomely or unfashionable for her to have her haire cut after the mannâ— of men so it is uncomely to 〈◊〉 her head uncovered after the manner of men the distinction of sexes being to be maintained in the one as well as in the other 7. For the man indeed ought not to cover his head for as much as he is the image and note b glory of God but the woman is the glory of the man Paraphrase 7. For the man indeed is to be uncovered that being a signe of power and majesty and man being the image of God and a beam and irradiation as it were of God is an image of his power and majesty and therefore ought so to appear but the woman she is but the beam of the man having no power but from him and so her subjection to the husband being her duty she therefore is to be covered which is a signe of that subjection 8. For the man is not of the woman but the woman of the man Paraphrase 8. As you know in the forming of man and woman the woman was made of the rib of the man and so is to be resolved inferior to him 9. Neither was the man created for the woman but the woman for the man Paraphrase 9. And the creation of the woman was that she might be the helper ministerial and usefull to the man not so the man to the woman which is another proof of her being inferiour to him and that a reason still why she should wear a covering on her head especially in the time of divine service where her behaviour ought to be most decent and agreeable to her condition 10. For this cause ought the woman to have note c power note d on her head note e because of the Angels Paraphrase 10. And especially when the Angels are generally believed to be present in the places of God's publick worship this piece of decency in the woman her being covered ought most strictly to be observed as we will be most carefull of doing no indecent thing in the presence of such pure divine spirits 11. Nâ—verthelesse neither is the man without the woman neither the woman without the man in the Lord. Paraphrase 11. But this inferiority of the wife to the husband must not so be urged that the man being independent from her should be thought to have no respect unto her which may be seasonable to tell the Gnosticks who were great despisers of marriage any more then the woman should be from the man 12. For as the woman is of the man even so is the man also by the woman but all things are of God Paraphrase 12. For as the woman was formed out of Adam's rib so all the sons of Adam were born and conceived and propagated by women and man and woman united by God from whom all things are 13. Judge in your selves is it comely that a woman pray unto God uncovered Paraphrase 13. But for that of women's behaviour in the place of publick service judge you by what is decent among you is this decent for her to have her head uncovered in time of divine service 14. Doth not even note f nature it self teach you that if a man have long haire it is a shame unto him Paraphrase 14. Doth not the universal custome of all nations make this distinction between sexes that men wear their haire cut and that is decent in them 15. But if a woman have
say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
sup Epist ad Rom. Triplex hominis portio Corpus seu caro infima nostri pars cui per genitalem culpam legem â—uscripsit peccati serpens ille vererator quáque ad tâ—rpia provocamur ac victi diabolo nectimur Spiritus quo divinae Naturae similitudinem exprimimus in qua Conditor optimus de suae mentis archetypo aeternam istam honesti legem insculpsit digito h. e. spiritu suo hoc Deo conglutinamur unúmque cum Deo reddimur Porrò tertia inter ea media Anima quae velut in factiosa republica non potest non alterutri partium accedere hinc atque hinc sollicitatur liberum habet utrò velit inclinare si carni renunâ—ians ad spiritûs partes sese induxerit fiet ipsa spiritalis sin ad carnis cupiditates semet abjecerit degenerabit ipsa in corpus There are three parts of a man the Body or flâ—sh the lowest part of a man on which the Serpent by original sin inscribed the law of sin and by which we are tempted to filthy things and as oft as we are overcome by the temptation are joyned fast to the devil the Spirit by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest with his own hand or spirit by this we are joyned fast to God and are made one with him then the Soul which is the middle betwixt these two which as in a factious commonwealth cannot but joyn with one or other of the former parties being solicited this way and that and having liberty to which it will joyn If it renounce the flesh and joyn with the spirit it will it self become spiritual but if it cast it self down to the desires of the flesh it will it self degenerate into the body All most distinctly and largely to the same purpose when the Soul or Will thus consents to the body or flesh then lust is said to conceive bring forth sin Jam. 1. 15 Thus the flesh or lower soul like the harlot solicites the Will the middle faculty of the man to impure unlawfull embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invites aitract it with somepleasant baite 〈…〉 it hath obtained is consent by this means it conceives sin which when by some degrees it is grown to perfection proceeds from consent to act from conception to birth from act to delight from delight to frequent iteration thence to habit from habit to obduration and at last it self is able to bring forth again it brings forth death with which agrees that of the Poer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is sin in the field is death in the harvest And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust blossomes and fructifies sin from whence comes a lamentable harvest So again when the Spirit gets the consent and the embraces the fruits of the spirit follow also And so Thalassius having compared the Will under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practical soul or beginning of action to a woman addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which when the mind joynes it brings forth vertue To this is referred the spirits lusting against the flesh and the flesh against the spirit and many the like passages of the New Testament and in Julian Or. 4. p. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double nature that is at strife mingled together viz. soul and body one divine the other dark and black from whence saith he rises the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strife dissension in man THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE THESSALONIANS THis second Epistle seems to have been written not many months after the former about the 51. of Christ whilst the Apostle yet remained at Corinth or was removed to Athens perhaps For having in the former express'd his intentions and desire to visit them again in Macedonia 1 Thess 3. 10 11. it no where appears that he did find an opportunity to doe so and then it is not improbable that being by the interveniency of affairs and perhaps of dangers hindred from making good his resolution he should thus hasten to send this Epistle to supply that defect to confirm their minds and to correct an errour which he saw they were in concerning that coming of Christ mentioned in the former Epistle c. 2. 16. and 5. 3. for the acting revenge upon his enemies the Jews which they either from the words of his Epistle see ch 2. 2. note c. or by some other means had perswaded themselves would come more speedily that in truth it was likely to come The ill consequence of this mistake the Apostle foresaw viz. that if they depended on it as instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should find their hopes of immediate deliverance which was to attend it frustrated this would be sure to shake their faith and their constancy And therefore discerning their error he thought it necessary to rectifie it by mentioning to them some things which were necessarily to be precedent to it and reminding them that this was exactly according to what he had told them when was among them And this is visibly the summe of the two first chapters the third being enlarged occasionally to some particulars CHAP. 1. 1. PAUL and Silvanus and Timotheus unto the Church of the Thessalonians in God our father and the Lord Jesus Christ 2. Grace be unto you and peace from God our father and the Lord Jesus Christ 3. We are bound to thank God alwaies for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all toward each other abounde h. Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you by the help of which it is that your adherence to the Christian faith grows every day more constant for all your persecutions ch 2. 14. and so also your mutual love and charity unity and amity one toward another without any breach or schisme among you 4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure Paraphrase 4. And accordingly we expresse our joy by boasting of you to other Churches of Christians that you have with great patience enduied fore persecutions and yet continued firm and constant in all 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the note a kingdome of God for which ye also suffer Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence and dispensations of the things of this world when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ and so to the making
in the Temple abstained from the sadder expressions and therefore when they meant to signifie any ill abâ—â—d â—ey called it not the Averse but the Other Augury Accordingly is that style of Horace Sperat infestis metuit secundis Alteram sortem This the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to deliver any sad thing not to speak any hard or evil saying And their name for this figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agreeable to this is the ordinary style of fuit or vixit he hath been or he hath lived for mortuus est he is dead fuimus Troes fuit Ilium we have been Trojans Troy hath been and in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now it shall be rich to signifie that it hath been and is yet poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he for thus I must speak and not use grosse or harsh expressions And just such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here It hath been that is now it ceaseth to be it is destroyed by this figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for Prophecies CHAP. XVII 1. AND there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters Paraphrase 1. And another vision I saw to the same purpose One of those executioners of God's wrath came unto me saying I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the great whore great in it self and whore for their impieties against God their worship of many heathen gods directly owning that title as an harlot is she that takes in many others in stead of the one husband sitting that is ruling over many waters that is much people having many nations under her dominion 2. With whom the Kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication Paraphrase 2. From the power and authority whereof many other kingdomes see c. 13. 14. have been confirmed and fortified in their idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practices 3. So he carried me away in the Spirit into the wildernesse and I saw note a a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and note b ten horns Paraphrase 3. And in this vision methought I was in a desart fit to represent the desolation that was to be expressed in that vision and there I saw what he had promised me v. 1. a woman that great whore mentioned there the Imperial power of Rome heathen seated on an Emperor in a scarlet robe a great blasphemer against the true God and advancer of Idolatry and he had seven heads the city of Rome built on seven hills and ten horns that is so many other Kings that ruled over divers countries and were confederate with the Roman Emperor 4. And the woman was arrayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthinesse of her fornication Paraphrase 4. And this Roman power was in great prosperity much sumptuousnesse was bestowed upon their Idol-worship and all manner of abominable filthinesse was committed therein 5. And upon her forehead was a name written note c Mysterie Babylon the great the mother of harlots and abominations of the earth Paraphrase 5. Which being so frequent and acknowledged in their secreter devotions are best described by the word Mysterie which was the word which the Greeks used for their uncleanest meetings and by Babylon see note on ch 14. c. and ch 18. a. which of old was famous for these and so destroyed From hence came all the Idolatry of the other cities see v. 2. 6. And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and when I saw her I wondred with great admiration Paraphrase 6. And beside her Idolatries and uncleannesse she was represented as a great persecuter of Christians see c. 1. d. At this sight of a woman thus represented in all glory and then drunk with blood and vomiting it out I was much astonished 7. And the Angel said unto me Wherefore didst thou marvel I will tell thee the mysterie of the woman and of the beast that carrieth her which hath the seven heads and ten horns Paraphrase 7. And the Angel that shewed it me v. 1. told me the interpretation of it viz. that it was designed by God to represent the Roman heathen power the seven hills on which it was built and the ten Kings consederate with it 8. The beast that thou sawest was and is not and shall ascend out of the bottomelesse pit and go into perdition and they that dwell on the earth shall wonder whose names were not written in the book of life from the foundation of the world when they behold the beast note d which was and is not and yet is Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated and which blasphemeth and desieth the God of heaven that is the person of the Emperor in whom this power is vested at the time to which this part of the vision refers see note a. is one which was in power but at this point of time that is after Vespasian's return out of Judaea was out of it but shall come to it again sent as it were out of hell to persecute the Christians And when he that is Domitian shall have delivered up the Empire again to Vespasian upon his return out of Judaea and for some years become a private man again this shall be matter of great admiration and astonishment to all that are not Christians wheresoever they are seeing by this means that the persecuter of Christians is gone out of power and when he comes in again shall not continue long but himself be cruelly butchered v. 8. and 11. and Vespasian a favourer of the Christians but destroyer of the Jews is come in again even while Domitian was alive which made it the more strange 9. And here is the mind which hath wisdome The seven heads are seven mountains on which the woman sitteth Paraphrase 9. This is the meaning of the riddle The seven heads are the seven hills which are so famously known in Rome 10. And there are seven Kings five are fallen and one is and the other is not yet come and when he cometh he must continue a short space Paraphrase 10. And beside they denote the seven Kings or Emperors thereof that have had any thing to doe with the Christians which are here to be numbred from the time of the beginning of these visions till this of the writing of them Of them five are dead all