by those Magi in the field to differ from the ordinary stars of heaven some way interpreted to them to be the Index or finger to point out this miraculous Birth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to light him into the world Concerning this it is observable which we find in Chalcidius in his Comment upon Plato's Timaeus who relating some portentous significancies of starres adds Est quoque alia venerabilior sanctior historia quae perhibet ortu stellae cujusdam insolitae non morbos moresque praenunciatos sed descensum Dei venerabilis ad humanae servationis rerúmque mortalium gratiam quam à Chaldaeis observatam fuisse testantur qui Deum nuper natum muneribus venerati sunt There is also a more venerable and sacred history the Gospel no doubt which mentions the rising of one extraordinary star by which was foretold not the diseases and tempers or manners of men but the descent of a venerable God or of a God who is to be revernced in favour to the preservation of men or salvation as it seems he collected out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Luke 2. 7. and the benefit of mortals here below which starre they testifie the Gospel again to have been observed by the Chaldeans the Magi v. 1. who came to this God which was newly born and worshipped and presented him Ib. In the East These observers learned in Astronomy curious in their daily beholding the rising and setting of the stars saw at this time a Star rise which they never had seen before and were amazed at it as at a new prodigious sight which did certainly presage something of great consideration This rising of the star may possibly be signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred not in the East either here or v. 9. but at the rising of it or when it arose and that it should be so rendred may be guessed by the ortu stellae c. in Chalcidius out of the sanctior historia i. e. out of this Gospel and t is observable to this purpose that among the Greek Astronomers the rising of stars is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rising of the sun Apoc. 7. 2. and the setting of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the East is commonly express'd in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as t is here distinctly v. 1. and the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they are used Mat. 8. 11. they shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Lu 13. 29. and Mat. 24. 27. All this put together would make that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the rising of the starre both here and v. 9. a probable rendring but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular doth once signifie the East Rev. 21. 13. and because the 9 th verse seems to set down the several places of the Starres appearance now just vertical to the house where Christ was as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to denote the place where they first saw it and whence they came v. 1. It may therefore be rendred in the East in both places V. 6. In the Land The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the nominative case and here signifies that portion i. e. a part of it which belonged to the Regal tribe as c 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the portion of Zabulon and Nephthalim and though it were a town or city yet it is capable enough of that appellation as the city of the Sodomites and of those of Gomorrha is called by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. 10. 15. and is vulgarly rendred the land clearly the city of Sodome Ib. Not the least Some doubt hath been of the agreement of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art by no means the least with the Hebrew Mich. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Parvulus es thou art little But M. Edward Pocock a great Master of the Oriental languages hath evidenced out of many learned Grammarians that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little signifies also the quite contrary and is used for Primaria Judex Princeps Magistratus all great ones So Jer. 48. 4. Rabbi Tanchum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Princes and Governours And so the Chaldee Paraphrast there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sultans or Rulers So Ebn Jannahium a learned Grammarian affirms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is one of the words that signifie contraries and cites Zach. 13. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he signifies Nobles and Princes And so the Author of the Hebrew-Arabick Glossary sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sultan Ruler or Prince for one of the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in that place of Zachary the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiors and the Arabick Pastors or Rulers Many words of that sort which have such contrary significations Mr. P. hath collected to confirm this interpretation Ib. Princes In stead of the Hebr. word in Mi. 5. 2. rendred the thousands the Evangelist hath here set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers The meaning of it will not be discerned but by remembring a custome of the Jews among whom the people was distributed by chiliads or thousands so many in a town or city not that that number was so to continue and not to exceed but as we see in our hundreds or wapentakes which as by the original of the view of Frank-pledge appears was first an Hundred families precisely but since hath much varyed onely in relation to the first distribution Hence it is that such a division or town or city is in the old Testament phrase called a chiliad or thousand as in Micha it is and Jud. 6. 15. where the ordinary translation reads My family is poor in Manasseh but the Hebrew rendred in the margine is My thousand is the meanest c. Of every such Division there was some Lord or Cheif under whom the whole multitude were as under a Patriarch or head of a family and such was Gedeon Jud. 6. 15. when he saith My thousand and as it is ordinary for a King of any nation in Authors to signifie not onely the person of the King but the whole people under him also so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers in the Evangelist are the very same with the thousands in the Prophet and each of them signifie the towns or cities of Iudah such as Bethleem was which is here spoken of as the place where the Messias was to be born according to that in Micha aforesaid Unto which also agrees that known Oracle that ex Judaea profecti rerum potirentur Rulers should come out of Judea which is
as actually present whom all others foretold as future and at a distance 14. And if ye will receive it this is Elias which was for to come Paraphrase 14. And whether you will or will not receive him take it how you will This is that Elias prophecied of in Malachy to usher in a new state and the Messias the prince of it 15. He that hath ears to hear let him hear Paraphrase 15. And the embracing of his doctrine or message is a matter of huge concernment and they that doe not embrace it will not excuse themselves from the crime and punishment of obstinate wilfull blindnesse 16 But whereunto shall I liken this generation It is like unto note g children sitting in the markets and calling unto their fellowes 17. And saying we have piped unto you and ye have not daunced we have mourned unto you and ye have not lamented Paraphrase 16 17. the chief men of this age among the Jewes the Pharisees c. Their dealing with John and Christ is just the same that ye have seen boyes playing in the streets sportingly complain of telling their fellows that they will doe nothing as they should neither follow them in their mirth not their sadnesse For just so these whatsoever kind of messages God sends to them they respect and obey them not nay some great exceptions still they have to the messengers to contrary sorts of them contrary exceptions first one exception they have to John and then another quite contrary to Christ 18. For John came neither eating nor drinking and they say he hath a devil Paraphrase 18. If John use a diet more austere then ordinary then they that are the wise men among you Pharisees Doctors of the Law look on him as a mad man a melancholy hypocondriacall person See Joh. 7. 6. 19. The son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of Publicans and sinners but wisdom is justified note h of her children Paraphrase 19. And if Christ come using the ordinary diet of men and eating promiscuously with all company they censure him as a loose person and a favourer of such And so Christ and his forerunner the Baptist and in them two the wisedome from above divine knowledge or the Gospel of Christ is by this means justified testified approved to be that which the Gospel of Christ was foretold to be v. 5. contrary to the wisedome of the world embraced generally by none but the meanest and most despised the Publicans and people and they generally receive it 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Paraphrase 20. the places of note cities or townes or regions wherein he had done the greatest miracles in most abundance that after all this they did not amend their wicked lives according to his doctrine 21. Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes Paraphrase 21 heathen cities neer you whence they came out jin troops Mar. 3. 8. 22. But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment then for you Paraphrase 22. The judgment or punishment which befalls meer heathen cities shall be easier or lesse then that which expects you 23. And thou Capernaum which art exalted unto heaven shalt be brought down to note i hell for if the mighty works which have been done in thee had been done in Sodome it would have remained untill this day Paraphrase 23. And thou Capernaum the place of my abode which hast been so honour'd and favour'd by me beyond all other places and hast received such spiritual advantages shalt be brought to destruction and desolation suddenly humbled as low as thou wert highly advanced for if the miracles done in thee on design to reform thee had been done in Lots time for the reforming of Sodome and Gomorrah Sodome would certainly have reformed and so should not have been destroyed 24. But I say unto you that it shall be more tolerable for the land of Sodome in the day of judgment then for thee Paraphrase 24. And therefore you in all reason are to expect a sadder destruction and vastation then that which befell Sodome and Gomorrah 25. At that time Jesus answered and said I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Paraphrase 25. About that time it was that Jesus upon some occasion taken probably that of v. 19. founded on the close of v. 5. his being received by the meaner and refused by the higher sort brake out into an affectionate expression of thanks to God that those mysteries of the Gospel which the wise men of the world despised and were thereupon given up by God to their own wilfull blindnesse were yet by him revealed to the meanest and most ignorant that is that God had so disposed the way to heaven that the most ignorant and most humble not the most illuminated and most proud were most ready to receive and embrace it 26. Even so Father for so it seemed good in thy sight Paraphrase 26. This is an act said he of thy free and undeserved mercy O Lord to some and of thy just desertion to others 27. note k All things are delivered unto me of my father and no man knoweth the son but the father neither knoweth any man the father save the son and he to whomsoever the son will reveal him Paraphrase 27. All that come to me and believe on me are by my father enlightening and stirring up their hearts and using all powerfull means to that end brought and delivered unto me and none acknowledgeth me but the Father and those who by the miracles c. which my Father enableth me to doe are attracted to me As on the other side none acknowledgeth the Father in that manner as he now requires to be acknowledged but the Son and he that believes his preaching of him Wherefore 28. Come unto me all ye that labour and are heavy laden and I will give you rest Paraphrase 28. that are now engaged in a sad drudging course of service and slavery to Satan and I will entertain you into a cheerfull pleasant not only supportable service 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your soules Paraphrase 29. Put off your present servitude and exchange it for my yoke exemplified to you by my self in mine own meeknesse and humility and you will find a strange exchange refreshment in stead of weatinesse which came from your former course 30. For my yoke is note l easie and my burthen is light Paraphrase 30. For my service
9. 27. with the abominable armies he shall make it desolate the word abominable being ordinarily applyed to the then polluted and idolatrous heathen world of which the Romans were a principall part whose armies were to work this desolation on Jerusalem Agreeable to which it is what Artemidorus hath said in his Oneirocritickes l. 2. c. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultures or Eagles the very creatures to which in this place the Roman armies are compared v. 28. signifie in his art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked abominable enemies the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here This army by which the desolation is wrought is therefore express'd by this And the standing of it in the holy place is the situation of it about Jerusalem for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies on or among or close to that place to wit the bounds of that City which is so oft called the holy city or place And so these words though at first sight somewhat distant from it signifie no more then that heathen army about Jerusalem And when in S. Marke 't is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it ought not that referres to the separation made by God of the Jews from all other the heathen people which were not to come to that place which is therefore called holy in respect of that separation from all others That by this Prophecy in Daniel is meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the total destruction and final ruine of the Temple see Euseb Eccl. Hist l. 3. c. 5. V. 16. Fly to c. How exactly the several passages of story in Josephus agree with these predictions will easily be discerned by comparing them particularly that which belongs to this place of their flying to the mountains c. For when Gallus besieged Jerusalem and without any visible cause on a suddain raised the siege what an act of Gods speciall providence was this thus to order it that the believers or Christian Jewes being warned by this siege and let loose set at liberty again might flie to the mountains that is get out of Judaea to some other place Which that they did accordingly appears by this that when Titus came some months after and besieged the city there was not one Chistian remaining in it This same thing is observed by Eusebius Eccl. Hist l. 3. c. 5. and that the people of the Church in Hierusalem that is the Christians there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. according to an oracle delivered by revelation to some honest men among them commanding them to goe over Jordan to a city called Pella did all remove thither and left Jerusalem without any Christians in it at their destruction And this he referres to read at large in Josephus where the story is set down The same is again related by Epiphanius de Pond Mens ch 15. see 1 Pet. 1. 5. V. 17. House top The buildings of Judaea had generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain roofs fit to walk upon and converse in as cloysters paved with stones to that purpose See Gerson tract in Magnif p. 975. whence saith he is that of the Psalmist I am become as a sparrow on the house top walking solitary there Of this whole passage that it belongs to the Jewes in Jerusalem see Caesarius Dial. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ foretelling the future flight of the Jews commands them to fly to the mountains for after Vespasian Titus arising utterly demolished and depopulated Jerusalem destroyed the Jewes the men with the sword the children by dashing them against the ground cutting up them that were with child with all kind of death and destruction blotting out those fighters against God And it happened that the city was taken on the sabbath day all the people staying at home to observe the sabbatick rest and this in the winter also and so none could avoid or escape the destruction He that was on the house top indevoured to hide himself and so preferring life before possessions would not take any thing out of his house He that was in the field or country about did not onely not return to his house but fled as far as he could seeing the burning and taking of the city V. 22. No flesh By no flesh here is meant none of all the Jews so saith S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh that is all the Jewes That is that the sharpnesse of this warre from the Romans without and of the Zelots within that killed all that were averse from warre was such that if it had continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had gone on farther against the city all the Jews every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been destroyed utterly Ib. Elects The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are those few whom God had determined to preserve out of that common destruction the beleivers among the Jewes These are the remnant so oft mentioned by the Prophets that they should escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant according to the election of grace Rom. 11. 5. So v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this remnant of the Jews have obtained that which the rest being obdurate and senselesse obtained not Of this word see Note on 1 Pet. 2. c. V. 26. Secret chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret dwellings possibly such where men could gather company together undiscernibly and so raise armies secretly as others which designed it openly in the wildernesse v. 5. But 't is more likely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken ordinarily for a magazine or storehouse the word may so signifie here places for ammunition and armes some frontier towns in the borders of that kingdome where men and armes lay in store for defence Agreeable to this is that of Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Keepers and Governours and Storers of the publick moneys and all else that was common And accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before may most probably denote such houses of store under ground cellars c. V. 28. Eagles The explication of this verse will depend upon two things 1. that the Eagle was the ensigne of the Roman Militia So saith Dion 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little shrine with a golden eagle in it And though the Persians also had the Eagle in their army yet that was but one in the whole army as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Kings-colours whereas the Romans had two in every legion So in the ancient Writer of the Sibylline Oracles prophecying of the destruction of the Roman powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Eagle-bearing legions shall fall To this I shall only adde that of Pliny Nat. Hist l. 10. Aquilam Romanis legionibus Caius Marius in secundo consulatu
suo propriè dicavit Erat antea prima cum quatuor aliis Lupi Minotaâ—ri Equi AprÃque singulos ordines anteibant Paucis ante annis sola Aquila portari coepta est reliqua in castris relinquebantur Marius in totum ea abdicavit C. Marius in his second Consulship appointed the Eagle for the Romane Legions Before that it had been the first but had four more to bear it company the Wolfe the Minotaure the Horse and the Boare Then these four grew out of use and only the Eagle was brought out But Marius wholly abdicated the rest From whence 't is clear 1. that all the five Ensignes in use among them were by Marius reduced to that one of the Eagle and so remained at the time wherein Christ spake and indeed was not changed till Constantine brought the Crosse into their armies 2. That that as all the other four was an Embleme of rapacity or devouring which together with their sagacity to find out and skill to presage slaughters was the other thing on which I purposed to ground the explication of this verse To which purpose besides that observation of Jobs concerning the Eagle she seeketh the prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her eyes behold afarre off her young ones also suck up blood and where the slain are there is she chap. 39. 29 30. setting down the whole matter very exactly and punctually I shall add some few others out of Authors The Eagle that is there spoken of in Job is by the Translatours rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which kind of Vultures 't is Lucians expression and that proverbial speaking of one that had a great sagacity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carkasse will sooner be concealed from those Vultures So saith Phornutus This vulture is a kind of bird consecrated to Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such birds abound where there are many carkasses and they are saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proclaimers of fights and doe tell their companions of them by a kind of cry of theirs So Philes in his Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These birds have a divining nature in them By which it is that they travail as companions of armies in hope and expectation of the carkasses that fall there and are most ravenous in the devouring of what is there left behind So Artemidorus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 20. having set down this very species of Eagles these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote those detestable enemies which even now were mentioned as an explication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which dwelt not in the city he gives this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoyce in dead bodies So again mentioning the signification of the severall creatures and among them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the open raveners among which he reckons these they signifie saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theeves and plunderers From whence it is that our countryman Mr. Fuller in his Miscellanies hath conjectured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sozomen Eccl. hist l. 1. c. 4. to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies devouring or rapacious All which being put together shews the reasonablenesse of this interpretation of the verse and how perfectly agreeable it is to the Context in this place where the last thing that was said was that the judgement should fall upon the Jews almost at once in the most distant places of that nation and that is here proved by this resemblance that as the Vultures find out the carkasse wheresoever it is so shall the Roman armies find out the Jews and prey and make slaughter of them And although in S. Luke chap. 17. 37. it be brought in by way of answer of Christ to the disciples question Where Lord that is Where shall this visible vengeance be wrought yet that is very agreeable with this sense also and will hardly be capable of any other For there should not be any determinate place for the working of this vengeance but wheresoever the Jewes are there shall they be found out and destroyed by these Roman Eagles By all which it will become reasonable enough to apply to this finall destruction of the Jewes by the Roman Eagles that prophecy so long before delivered by Moses Deut. 28. 49. The Lord shall bring a nation against thee from farre from the end of the earth as the Eagle flyeth the words as swift are put in by our English and are not in the Originall a nation whose tongue thou shalt not understand So Hos 8. 1. as an eagle against the house of the Lord c. V. 29. Powers of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifieth an host or army and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers or the hosts of heaven are the Sun Moon and Stars that move and shine there These are used in Propheticall that is figurative writings to denote the then Church of God the people of the Jewes according as the Temple is called the Campe and all things in it are express'd by that Metaphor of a militia so when Dan. 8. 10. it is said of the little horne It waxed great even against the host of heaven and it cast down some of the host and of the stars to the ground and stamped upon them There is little doubt but the Jewes are meant thereby the host of heaven for otherwise it would not be very intelligible of the stars of heaven how they should be cast down to the ground and stamped on save only in this sense as Jerusalem is said elsewhere Lu. 21. 24. to be troden under foot by the Gentiles According to this notion of this phrase all the rest of this verse will be interpretable that the Sun that is the Temple the Moon that is Jerusalem the chief city and the Starres that is the rest of the lesser Cities and so altogether making up the host of heaven that is the whole nation and Church of the Jewes shall be brought down from the flourishing condition which they had formerly enjoyed many cities Jerusalem particularly utterly destroyed and the whole people shaken endangered shrewdly brought neer only a remnant escaping according to the prophecies to utter desolation see Isa 13. 10. and 34 4. Ezek. 32. 7. Joel 2. 31. and Rev. 6. 13 14. note g. and Rev. 8. note g. And so agreeable to this exactly will that voice of Jesus the son of Ananias be Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo wo to the city and to the people and to the Temple V. 30. Signe This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signifie some speciall prodigy that should fall about that time
〈◊〉 that opposed the Councel of Calcedon and those that brake off from him about this point of Christs being ignorant of some things in respect of his Humanity had been till then of his communion and so opposers of that Councel see Leontius p. 514. A. These Eutychians heresie consisted in this that they affirmed so close an union betwixt the Word and the humane nature that they became but one nature and this was refuted in that Councel of Calcedon and the Agnoetae being opposers of that Councel must be supposed to adhere to this Heresie and then indeed it must be acknowledged they were Heretickes and their Heresie so much worse than bare Eutychianisme as it is blasphemie to impute nescience or ignorance to God For supposing as an Eutychian supposeth that the divinity and humanity were by union become one and the same nature 't were prodigious to beleeve that this nature were ignorant of any thing This therefore I suppose to be the ground of defining these Agnoetae to be Heretickes for such they were if they thus taught But for the doctrine of those which hold firmly the decrees of all the four first General Councels and so condemne all the Heresies there condemned particularly that of Nestorius dividing the Persons and of Eutychus confounding the Natures in Christ and onely affirme that though as God he knew all yet as man he was ignorant of some things just in the same manner as he was passible and subject to all humane infirmities which had not sin in them and that this is his owne expresse affirmation that the son of man knew not that day and hour this sure is so far from Heresie that as the same Leontius elsewhere tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 531. B. it is the unanimous assertion of all the Fathers to which neither the Councel of Calcedon nor any other hath taught any thing contrarie For so in his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuming this business of the Agnoetae and recounting the answer that some gave that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the son were spoken by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prudential oeconomie to avert the disciples from their inquirie he addes as his owne affirmation that it is not fit to speak over subtily in this matter and that therefore the Synod did not make any decree in it V. 35. Cock-crowing The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning For there were two cock-crowings in the night as appears c. 14. 30. and the second is here spoaken of and call'd simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Mat. 26 75. and Lu. 22. 34 and Joh. 13. 39. there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock shall crow where yet the meaning is clearly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second crowing as appears by this Evangelist ch 14. 30. See Censorinus CHAP. XIV 1. AFter two daies was the feast of the Passover and of unleavened bread and the chief Priests and Scribes sought how they might take him by craft and put him to death Paraphrase 1. When the Passover which is the preparation to the seven daies feast of unleavened bread or in the evening of which began the abstinence from all leavened bread was now but two daies off that is About wednesday in the Passion-week the Sanhedrim took councel how they might apprehend him secretly without any great noise Lu. 22. 6. 2. But they said Not on the feast day least there be an uproare of the people Paraphrase 2. And they resolved on it in councel see Mat. 26. 5. that It were best to deferre it till after the Passover lest the multitudes being then there they should rescue him tumultuously 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an alabaster box of ointment of note a spicknard very pretious and she note b brake the box and powred it on his head 4. And there were some that had indignation among themselves and said Why was this wast of the oyntment made Paraphrase 4. Judas was very angry at it Mat 26. 8. 5. For it might have been sold for more then three hundred pence and have been given to the poore and they murmured against her 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me Paraphrase 6. a singular work of charity upon me 7. For ye have the poore with you alwayes and whensoever ye will ye may doe them good but me ye have not alwaies 8. She hath done what she could she is come aforehand to anoint my body to the burying Paraphrase 8. had in her power was able she hath done this prophetically unto me using this funerall rite as a prefiguration of my death which is now approaching 9. Verily I say unto you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memoriall of her 10. And Judas Iscariot one of the twelve went unto the chief Priests to betray him unto them Paraphrase 10. to agree with them upon a price wherupon he would 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 12. And the note c first day of unleavened bread when they killed the Passover his disciples said unto him Where wilt thou that we goe and prepare that thou mayst eat the Passover Paraphrase 12. on thursday even the begining or first part of the Paschall day on which they use to put leaven out of their dwellings and at the conclusion of it that is at sun-set following to eat the Passover his disciples according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching came and 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man hearing a pitcher of water follow him Paraphrase 13. Peter and John Lu. 22. 8. 14. And whersoever he shall goe in say ye to the good man of the house The Master sayeth Where is the guests chamber where I shall eat the Passover with my disciples 15. And he will shew you an upper room furnished and prepared there make ready for us 16. And his disciples went forth and came into the city and found as he had said unto them and they made ready the passover Paraphrase 16. the unleavened bread and bitter herbs as a commemoration of the deliverance out of Aegypt but not the lamb see note c. 17. And in the evening he cometh with the twelve Paraphrase 17. And in the night see note on Mat. 14. d. he comes with the rest of the twelve 18. And as they sate and did eat Jesus said Verily I say unto you One
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
them he said unto them Go shew your selves unto the priests And it came to passe that as they went they were cleansed Paraphrase 14. You shall be healed and therefore go and shew your selves to the priest which by the law you are required to do when the cure is wrought that he may pronounce you clean Do you go immediately to the priest and before you come thither you shall be cured And accordingly it fell out as they were on their way they were healed 15. And one of them when he saw that he was healed turned back and with a loud voice glorified God 16. And fell down on his face at his feet giving him thanks And he was a Samaritan Paraphrase 16. now came near unto him being cured of his unclean disease which before made him stand afar off and fell down before him on his face 17. And Jesus answering said Were there not ten cleansed but where are the nine 18. There are not found that returned to give glory to God save this stranger Paraphrase 18. No one hath return'd to acknowledge the mercy save this one who is a Gentile or no Jew for so are the Samaritanâ— accounted by the Jews 19. And he said unto him Arise go thy way thy faith hath made thee whole 20. And when he was demanded of the Pharisees When the kingdom of God should come he answered them and said The kingdom of God cometh not with observation 21. Neither shall they say Lo here or lo there for behold the kingdom of God is within you Paraphrase 20 21. When that kingdom of God which John Baptist and he had preached so often should come he said It comes not in any splendid manner as you expect with a pompous solemn Court along with it for men to gaze and look upon it and say Lo here it comes as it is wont to be with ordinary Courts of kings when they remove For indeed it is already among you the Gospel preacht which is the scepter of this kingdom and all other parts are but attendants of that See Mat. 3. c. 22. And he said unto his disciples The dayes will come when ye shall desire to see one of the dayes of the son of man and ye shall not see it Paraphrase 22. And turning to his disciples he tells them of these Pharisees and other the like contemners of his preaching that they that now despise this scepter of the kingdom receive not the Gospel there shall come out against them that iron rod destruction for this great sinne and then 't will be too late for them to wish for these daies of mercy which now they despise and make no use of 23. And they shall say to you See here or see there go not after them nor follow them Paraphrase 23. Then many shall put you in hopes of a deliverer pretend that there is a Messias in this or that place but do not you follow nor heed any such report nor look for any such deliverer See Mat. 24. 25. 24. For as the lightning that lightneth out of one part under heaven shineth unto the other part under heaven so shall also the son of man be in his day Paraphrase 24. For a destruction shall come like lightning quick and fearful upon the Jews from the Romans in this day of Christ's vengeance upon his enemies See note on Heb. 10. a. 25. But first must he suffer many things and be rejected of this generation Paraphrase 25. But this shall not be till after Christ's being rejected and crucified by the Jews 26. And as it was in the daies of Noe so shall it be also in the daies of the son of man 27. They did eat they drank they maried wives they were given in mariage untill the day that Noe entred into the ark and the flood came and devoured them all Paraphrase 26 27. And as it was in the old world when for the great provocations thereof God was pleased to send the flood upon it without any visible change or omen or presignification of the particular time Mat. 24. 36. onely Noah preaching repentance to them and they not hearkning to him and then his building an ark and going into it with his family no man expecting it the flood came and swept away all but those in the ark so shall it be when Christ comes to work his revenge upon his crucifiers when they expect it not at all as soon as ever a course is taken for preserving the faithfull from the destruction see note on Mat. 24. 9. and Rev. 7. 3. the vengeance shall light upon the rest and destroy all that are left in Ierusalem And that is all the foreknowledge of the time you shall have in answer to your question ver 20. 28. Likewise also as it was in the daies of Lot they did eat they drank they bought they sold they planted they builded 29. But the same day that Lot went out of Sodome it rained fire and brimstone from heaven and destroyed them all 30. Even thus shall it be in the day when the son of man is revealed Paraphrase 28 29 30. And as when the sins of Sodome were filled up and their crie was gone up to heaven and God determined to destroy them The people went on in their ordinary course doing all things according to their wont and then on that very day when Lot went out of Sodome the fire and brimstone fell on that city So as soon as the faithfull penitent Christians depart out of Ierusalem that fatall day shall come upon the rest that day I say wherein Christ shall reveal himself by his judgements on his enemies and crucifiers see note on Heb. 10. a. 31. In that day he that shall be upon the house top and his stuffe in the house let him not come down to take it away and he that is in the field let him likewise not return back Paraphrase 31. When thus you see judgment break out let every man then that is in Iudaea make all possible speed to get out of it as Lot and his family did out of Sodome 32. Remember Lot's wife Paraphrase 32. And the least delay or stop in the course all inclinations of kindnesse to the sins or company of that place may be as fatall to any as 't was to Lot's wife who looking back became a pillar of salt Gen. 19. 26. 33. Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall note b preserve it Paraphrase 33. He that shall take any unchristian course of compliance as the Gnostick Christians did afterwards with the Jews to escape their persecutions he undoubtedly shall perish in it and he that being a disciple of mine shall for the testimony of my truth cheerfully and courageously venture death is the onely person that shall escape this judgement See note on 2 Pet. 1. c. 34. I tell you In that night there shall be two men in one bed the one shall be taken and
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before â—arried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâ—ed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivâ—rsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
crime and seeing he appealed to the Emperour of Rome to be sentenced at his tribunal 26. Of whom I have no certain thing to write unto my Lord wherefore I have brought him forth before you and especially before thee O king Agrippa that after examination had I might have somewhat to write Paraphrase 26. the Emperour 27. For it seemeth to me unreasonable to send a prisoner and not withall to signifie the crimes laid against him Annotations on Chap. XXV V. 16. Have the accusers face to face Of this law and custome of the Jewes Philo Judaeus is expresse speaking of the Roman Praefects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They yielded themselves to be common judges and heard equally the accusers and the defendants and condemned no man unheard prejudged none but judged without favour or enmity according to the nature of the cause V. 23. Pompe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be judged by the use of the word in other authors Laertius speaking of Dio saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptuous and accordingly went from city to city and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using arts to have a great train he perswaded Mariners to put on Scholars attire and follow him So Athenaeus Deipnos l. 5. speaking of Athenion returning in great pomp to Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Romane ever out-braving Attica with so great a train So in Planudes vit Aesop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking servants he went to Aegypt using this great train and glory to the astonishment of those that were there So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose dost thou carry about many servants parasites flatterers and all thy other train 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest appear the more venerable So Hom. 4. speaking of Nebuchadonosor his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobles Captains innumerable forces plenty of Gold he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other train and splendor belonging to him In this notion of the word a very learned Critick Mr. Bois is willing to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 4. 30. and so I suppose it may be rendred one that thinks himself a brave fellow among his servants being attended with a great train of them one that pleaseth himself with the magnificence of his train as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied by Eustathius to Tantalus is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fed with vain hopes and this sense agrees well with the Context there in the sonne of Sirach Be not as a Lion in thy house the pride of the Lion and his stately gate being as observable as his terribleness to which our English translation referres and it being unagreeable to the pride of that creature to be cruell toward inferiors such as servants are according to the proverb satis est prostrasse Leoni submission mollifies his wrath CHAP. XXVI 1. THen Agrippa said unto Paul Thou art permitted to speak for thy self Then Paul stretched forth the hand and answered for himself Paraphrase 1. beckning to the by-standers to hold their peace and give audience made this Apologie for himself 2. I think my self happy king Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jewes 3. Especially because I know thee to be expert in all customes and questions which are among the Jewes wherefore I beseech thee to hear me patiently 4. My manner of life from my youth which was at the first among mine own nation at Jerusalem know all the Jewes 5. Which knew me from the beginning if they would testifie that after the most straitest sect of our religion I lived a Pharisee Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion viz. a I harisee 6. And now I stand and am judged for the hope of the promise made of God unto our fathers Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead which as it is a doctrine acknowledged by the Pharisees so is it the fundamental promise made of old 7. Unto which promise our twelve tribes instantly serving God day and night hope to come for which hopes sake king Agrippa I am accused of the Jewes Paraphrase 7. And generally depended on by the Jewes and in intuition thereof it is that they spend their time in piety and obedience to God And yet for the believing and expecting this I am accused by these Jewes 8. Why should it be thought a thing incredible with you that God should raise the dead Paraphrase 8. This being by me asserted to be founded in the resurrection of Christ that is the thing that is most disbelieved God's having raised Christ from the dead And why should that be judged so incredible 9. I verily thought with my self that I ought to doe many things contrary to the name of Jesus of Nazareth Paraphrase 9. I confesse I was once of opinion that I was obliged to persecute this profession and doctrine of Christ 10. Which thing I also did in Jerusalem and many of the saints did I shut up in prison having received authority from the chief priests and when they were put to death I gave my voice against them Paraphrase 10. was a principal actor c. 7. 56. and approver of the sentence c. 8. 1. 11. And I punished them oft in every synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange cities Paraphrase 11. And in other cities beside Jerusalem I brought them into their courts and used all rigid means to make them deny Christ and was so fierce against them that I forced them to flie to heathen cities and then pursued them thither 12. Whereupon as I went to Damascus with authority and commission from the chief priests Paraphrase 12. Sanhedrim ch 9. 2. 13. At midday O King I saw in the way a light from heaven above the brightnesse of the sun shining round about me and them which journeyed with me 14. And when we were all fallen to the earth I heard a voice speaking unto me and saying in the Hebrew tongue Saul Saul why persecutest thou me It is hard for thee to kick against the pricks 15. And I said Who art thou Lord And he said I am Jesus whom thou persecutest 16. But arise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a minister and a witnesse both of these things which thou hast seen and of those things in the which I will appear unto thee Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel which thou hast persecuted and to proclaim unto others what thou hast now and shalt hereafter see 17. Delivering thee from the people and from the Gentiles unto whom now I
more liberall bands the cords of a man the bands of love ingenuous commands such as of our selves we cannot but judge best to be done and most agreeable to our reasonable natures and to them added as to children the promise of an eternal inheritance upon our obeying of him and for the punishments now left in his Church they are not those servile of stoning and the like but paternal such as toward children removing them from the Table of the Lord by such fatherly discipline frownes and chastisements to reforme them see Theophylact. And so his dealing with us is as with children adopted and received into the family paternal and gracious by which we are allow'd to come unto God as to a father to expect all fatherly usage from him grace and assistance to doe what he now commands us to doe and the reward of eternall blisse able infinitely to outweigh all the carnal pleasures and delights of sin that can solicite us to the contrary And so this is infinitely an happier condition then that servile condition of the Jewes of being bound to doe things which had no goodnesse in them but as they were commanded and had no promise of heaven upon the performing them but punishments upon the non-performance 16. The Spirit it self beareth witnesse with our spirit that we are the children of God Paraphrase 16. And this condition and manner of God's dealing with us under the Gospel see Lu. 9. Note d. is on God's part a sure evidence to our consciences if our filial obedience and being wrought on by these means be the like evidence on our parts that we are more then servants which was the highest that that kind of legall obedience could pretend to even sons of God 17. And if children then heirs heirs of God and joynt-heires with Christ if so be that we suffer with him that we may be also glorified together Paraphrase 17. And if sons then according to the customes of all nations see note c. heirs of heaven heirs indeed of God the Father and coheirs with Christ coming to the inheritance after the same manner that Christ did to wit by sufferings v. 29. which are proper for sons also to suffer first with Christ and then to reigne with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Paraphrase 18. And when I mention sufferings which as filial chastisements must be expected by us from our father the sufferings which at this time lie upon us Christians I must not be thought to look upon them with any sadnesse even in respect of this present life for whatever our sufferings are the deliverance is likely to be so much the more eminent and illustrious and glorious toward us that firmly adhere to Christ perhaps in this life in rescuing us while the Jewes that persecute us and all others that joyn with them are destroyed but most certainly in another that our sufferings will not be thought to bear any the slightest proportion with them 19. For the earnest expectation of the note e creature note f waiteth for the note g manifestation of the sons of God Paraphrase 19. For all the Gentile world are now attending or waiting as it were to see what you Jewes will doe who of you be true sons of God who not that is who will now accept and embrace the faith of Christ who will not their happinesse depending punctually upon the issue of this 20. For the creature was note h made subject to note i vanity not willingly but by reason of him who hath subjected the same in hope Paraphrase 20. For the heathen world hath for these many years been for the generality of them enslaved to Satan and by him to that wretched miserable estate of ignorance and Idolatry and all those vain and unclean bestiall worships and so as many as have gone on in those vile courses have been involved also under that desperate impossibility as to the eye of man of recovering to the least degree of bliss And all this not absolutely willingly or upon their own free choice but by the devils imposing it on them as an act of religion a concomitant and effect of their Idol-worships see note g. in which he commanded all these villanies This makes it reasonable to suppose of these heathens that they are willing to be rescued from lving any longer under these slaveries and the Gospell was the onely means to do that Thus much of the verse seemes to be best put in a parenthesis that so that which follows may connect the 19. with the 20. verse thus The creature attends the revelation of the Sons of God In hope 21. Because the creature it self also shall be delivered from the bondage of note k corruption into the glorious liberty of the children of God Paraphrase 21. That they also the very heathens shall by the Gospell and the grace of Christ be rescued from those courses of sinne to which they have been so long inslaved into that glorious condition not onely of free men redeem'd by Christ out of that bondage to Satan to live and amend their lives but even of Sonnes of God to have right to his favour and that immarcessible inheritance attending it 22. For we know that the whole creation groaneth and travaileth in pain together untill now Paraphrase 22. For this is visible enough every where in our preaching that the Gentiles are very forward to receive the Gospell when they hear it while ye Jewes generally reject it and so the Gentile world is as it were in pangs of travaile ever since Christ's time till now ready to bring forth the sons of God the true children of faithfull Abraham when the Apostles who must midwife out this birth shall but preach unto them Act. 28. 28. 23. And not onely they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for note l adoption to wit the note m redemption of our body Paraphrase 23. And as the Gentile world do earnestly expect this discovery v. 19. who of you Jewes will receive Christ who not that they may reap their advantage by it have the Gospell freely preached to them so they that have received the faith that are already converted and so have not that want of the preaching or revealing of it have yet another advantage of this revelation viz. to have their persecutions at an end which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry Mat. 10. 23. and so even we our selves waite for this season and groan in the mean while under the persecutions expecting one kinde of adoption deliverance from servitude and oppressions the rescuing our outward man out of the afflictions which encompass us at the present see v. 18. and deliverance from which 't is
shall be certainly owned and saved by him See note on c. 9. m. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all call upon him Paraphrase 12. And in this 't is not being circumcised or of the stock of Abraham that will doe any man any good or the wanting of it that will hurt any There is no difference of Jew or Greek so that one should be more acceptable to God then the other for he is the common Lord and father of both abundantly mercifull unto all both Jew and Gentile that give up their names unto Christ sincerely live obediently and faithfully in his family 13. For whomsoever shall call upon the name of the Lord shall be saved Paraphrase 13. For to these times peculiarly belongs that promise in Joel 2. 32. see Act. 2. 21. that when the great calamity befals the Jewish nation and all other confidences fail and prove treacherous they that should constantly confesse pray and adhere to Christ should be delivered from it and this as a pledge of eternall deliverance or salvation 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they heare without a preacher 15. And how shall they preach except they be sent as it is written How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Paraphrase 14 15. But here the Christian Jew objects against Saint Paul in the name of the unbelievers that be the condition of Evangelicall justification never so easie but the acknowledging of Christ giving up their names to him yet how is that believing possible for those that hear not of him which 't is clear they cannot doe except they be preach'd to and when the Apostles have left the Jewes and gone to the Gentiles and yet there is no preaching to be had but by them either personally or by some sent by them how now shall the Jewes doe how is it possible for them to believe or well done of the Apostles thus to leave them 16. But they have not all obeyed the Gospell for Esais saith Lord who hath believed our report Paraphrase 16. This objection may easily be answered that if all to whom the Gospell hath been preached had received and obey'd it there would have been no place for this objection of the Jewes For the Gospell hath been preached through all the cities of Jewry before the Apostles left them but the onely fault is they have not believed it nay not any considerable number of them and that was foretold by Isaiah that when the Jewes should have the Gospell preach'd to them they should generally give no heed to it 17. So then faith cometh by hearing and hearing by the word of God 18. But I say Have they not heard yes verily note e Their sound went out into all the earth and their words unto the ends of the world Paraphrase 17 18. And therefore although it be most willingly granted that preaching is necessary to receive the faith and that none can preach but he that is sent and appointed by God see note on Joh. 10. 34. that mediately or immediately hath received commission from heaven yet this objection is of no force for the Jewes through all their cities have certainly had the Gospell preach'd to them by the Apostles according to Christ's command that they should go over all the cities of Jewry Act. 1. 8. before they went to the Gentiles and to this may be accommodated that of Psal 19. 4. as if by that were foretold first that their preaching should be afforded to all the land of Judaea and then that they should proceed and preach also to the whole world beside 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you Paraphrase 19. On the other side can the Jewes be ignorant that upon their provoking God God will cast them off and preferre even the heathen before them ' I is impossible they should be ignorant if Moses or the Prophets writings be heeded by them For of them first Moses saith Deut. 32. 21. by way of prediction of these as story of those times they have moved me to jealousie with that which is not God angred and provoked me by preferring Idols before me and I will make them jealous with a no-nation give the Philistine victory over them then and now take the Gentiles and preferre them before them and make them angry as now they are to see them taken in their stead more savoured by God then they 20. But Isaias is very bold and saith I was found of them that sought me not I was made manifest to them that note f asked not after me Paraphrase 20. Then by Isaiah 65. 1. who saith in plain words that the heathen world that was farre from thinking of such a dignity should have the Gospell preach'd to them and receive it 21. But to Israel be saith All day long I have stretched forth my hands unto a disobedient and gain-saying people Paraphrase 21. Whereas v. 2. he saith to the Jewes that though he shall most diligently have called and sent Apostles unto them never giving over till their measure of iniquities being filled up their destruction was now at the dore as a night at the end of a long day yet they will continue refractary and not believe the Gospell of Christ which sure is a testimony both that the Jewes have had and rejected it and that this dealing of the Apostles was in all reason to be expected by them Annotations on Chap. X. V. 1. Saved According to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saved or delivered Lu. 13. 23. Note b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here most prâ—â—ably signifie the Jewes converting to the faith of Christ escaping out of that deluge of unbelief and obduration which had overwhelmed that people for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ So c. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to the Gentiles is the Gentiles coming in and believing on Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 12. is to complete or perfect their Christian course in resolving and acting accordingly proportionably to God's giving them to will and to doe v. 13. So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation to Jew and Gentile and that proved by that saying of Habakkâ—k the just shall live by faith that is return from captivity and live peaceably and that as an embleme of his returning from sinne and living an holy life it will be most reasonable so to interpret salvation as may best agree with
the Church of Christ whose saith ye have received that whether present or absent I may hear such things of you that I may take comfort in viz. that you have the same affections and common designes all jointly contending the best you can to propagate the faith of Christ to gain men to embrace the Gospel 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Paraphrase 28. And whatsoever opposition ye meet with let it not discourage or affright you but look on it only as a signe or testimony that they are wretched obdurate people but that you are the true penâ—ent believers rescued out of the snares of sin and that this testimony is given by God himself of you 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Paraphrase 29. Who hath vouchsafed you this favour to suffer for as well as to believe in Christ which is a proof of your sincerity and constancy and an instance of God's goodnesse and favour to you 30. Having the same conflict which ye saw in me and now hear to be in me Paraphrase 30. Suffering in the same manner as ye see and hear of me that I suffer Annotations on Chap. I. V. 1. Philippi The Philippians here named must by Analogie with the Corinthians and the rest to whom the other Epistles are address'd be interpreted to be of a larger extent then the inhabitants of that one city and either to contain all the Christians throughout all Macedonia or at least all that were under that Metropolis For that Philippi was such is the distinct affirmation of S. Luke Act. 16. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philippi is the prime or first city in the province of Macedonia that is either of all Macedonia as one wider Province or at least of one Province of it And it is there added that it was then a colony that is inhabited by Romans from whence it is that v. 21. they speak of themselves as Romans and such colony-cities that were so inhabited by Romans were generally though not onely they pitched on by the Roman Pretors or Presidents to be the cities whither the neighbouring regions should come for justice the places of assises c. and so became the chief cities So Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The city of Philippi being a metropolis of the Province of the Macedonians and this expresly speaking of it as it was in S. Pauls time Act. 16. 21. where the inhabitants of it as of a Romane Colony call themselves Romans So S. Chrysostome on Act. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke sets down the places as writing an history and shewing where the Apostle spent any time he names onely the greater cities such are Metropoles and passeth by the rest making Philippi thus named one of those greater And this is supposed by the antient writer under Ignatius's name in Epist ad Tarsens when he tells them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches of the Philippians in the plural salute you that is the Churches under that Metropolis And therefore when Philippi is by the Geographers and out of them by the author of the argument of this Epistle affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little city under the Metropolis Thessalonica it must be remembred that that definition belongs to some other time probably long before that of S. Pauls writing here or in the Acts his preaching to them For so 't is certain that this city built and thus named by Philip King of Macedon had formerly been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence was the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of a golden mine which Appian saith was near it and was then a small city which hinders not but that how under the Roman Empire it might be improved and advanced especially being now a Colony of Romans and being so 't is not imaginable it should be subject to Thessalonica a city in another Region an hundred and ten miles off from it which was no Colony As when in Palestine Caesarea Stratonis became a Colony of the Romans called Colonia Prima Flavia by Pliny à Vespasiano deducta the Prime Colony called Flavia as being brought thither by Flavius Vespasianus it became also in respect of the Ecclesiastical Government a Metropolis under which Jerusalem it self was For that many cities became Metropoles which formerly were not there is no doubt and is affirmed in the 12. Can. of the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities are honoured with the names of Metropoles by the Emperors letters So also Strabo Geog. l. 17. p. 840. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provinces have been at several times variously divided which concludes the Metropoles to be changed also and l. 13. p. 629. giving an account of the confusion of Provinces by him observed he saith it was caused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Romans distributed them not according to the divisions of tribes but another way according to the keeping of courts and assises And thus doth Pliny set down for Metropoles of Asia Laodicea Sardis Smyrna and Ephesus upon this onely account that the courts were kept there to which other cities resorted The truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was now changed and advanced into Philippi and a Metropolis of Macedonia by being a Colony of the Romans was originally a city of Thrace and so is affirmed to be by Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Scylax Caryandeus among the cities of Thrace hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next after Neapolis And Eustathius on Dionysii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seating it on the banke of Strymon where Pomponius Mela in his description of Thrace placeth Philippi and so doth Plinie Nat. Hist l. 4. in his Survey of Thrace A Strymone intus Philippi Colonia and so Dio describing Pangaeum Montem in Thrace saith 't is close by Philippi But granting all this of the former times 't is yet certain that at the time of S. Pauls converting this city it was changed from the antient forme first it was a Roman Colony and the inhabitants thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans Act. 16. 21. and in that state made a Metropolis of the adjoyning part of Macedonia where the Roman Prefect kept his assises for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this Division saith Vlpian in provincia Macedonia Dyrracheni Cassandrenses Philippenses Italici Juris sunt This may be illustrated à pari Nicopolis is by S. Chrysostome affirmed to be a city of Thrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicopolis is a city of Thrace but borders on Macedodia in like
but may more probably be thought to have been heard before some inferior Judge at Rome so it is very reasonable to expound the mouth of the Lion as a Proverbial form to signifie some present devouring danger from the gaping of the Lion after his prey and the direfulness of that THE EPISTLE OF PAVL THE APOSTLE TO note a TITUS THat Titus convert of Pauls after imployed by him was at length ordained by him the Archbishop of the Island of Crete there to ordain Bishops in every city is intimated c. 1. 5. and cleared by all antient writers So Eusebius l. 3. c. 4. affirms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been Bishop of the Churches of Crete So Chrysostome that Titus was without doubt an approved person to whom was committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an intire Island 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the jurisdiction of so many Bishops So Theodoret that he was by Paul ordained Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Crete being very great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Bishops under him So the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle left Titus to ordain Bishops having made him Bishop first And S. Jerome in Catal. Titus Episcopus Cretae in eadem in circumjacentibus insulis praedicavit Evangelium Christi Titus was Bishop of Crete and in it and the ambient Ilandt he preached the Gospel of Christ making him Bishop in that Island and extending his charge to other Islands also The time when Paul thus left him at Crete seems to be rightly set by Baronius when Paul went into Greece from Macedonia Act. 20. 2. which he conceives he did not by land but by sea in which journey saith he by the Aegaean sea he came to Crete And this was about An. Chr. 54. Soon after this an 55. when he came into Greece he is said to have written this Epistle to him to instruct and direct him in the discharge of his office but whether it were at Nicopolis that he wrote it or whether it were before the beginning of the winter which he determined to spend there is left uncertain c. 3. 12. CHAP. I. 1. PAUL a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godlinesse Paraphrase 1. to plant that faith by which all Christians become acceptable in the sight of God and to confirm them unto the acknowledgment and practice of the Christian religion see note on 1. Tim. 3. f. 2. In hope of eternal life which God that cannot lie promised note a before the world began Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham and will certainly perform to all his true children that is to all believers 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour Paraphrase 3. And hath in that season which he thought fit to designe for it most clearly now revealed by the preaching of the Gospel that which was committed to me as an Apostle by Christ's immediate appointment 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Paraphrase 4. To Titus whom I first converted to the faith preaching it according to Christ's appointment to Gentiles such was he as well as Jewes 5. For this cause left I thee in Crete that thou shouldst set in order the things that are wanting and ordain Elders in every city as I had appointed thee Paraphrase 5. In our passage through Crete I constituted thee Bishop there that thou mightest dispose and settle those things there which I by the shortnesse of my stay omitted to settle and to ordain Bishops in each city of that Island see note on Act. 11. b. and 14. b. according to the directions which I then mentioned to thee how they should be qualified 6. If any be blamelesse the husband of one wife having faithful children not accused of riot or unruly Paraphrase 6. To wit that thou shouldest ordain none but such as should be approved by testimony of the Church see note on Act. 6. b. to be under no scandalous sin which live not with a second wife after putting away the first see note on 1 Tim. 3. b. whose children if they have any have all received the faith for if he bring not up his own children to be Christian what hope is there that he will be fit to convert others and to rule in the Church and live temperately and regularly 7. For a Bishop must be blamelesse as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre Paraphrase 7. as becomes one that hath the government of God's family intrusted to him 8. But a lover of hospitality a lover of good men sober just holy temperate 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Paraphrase 9. Holding fast that doctrine which is agreeable to that which from Christ and us you have been taught and seen exemplified viz. that the truth of God must be confessed though with the greatest hazards and losses contrary to what is now infused by the new Gnostick-teachers that so be may be able to instruct all in the truth or to comfort those that for their constancy to the faith are under any pressure and convince the hereticks of the falsnesse of their popular grateful carnal doctrine 10. For there are many unruly and vain talkers and deceivers especially they of the circumcision Paraphrase 10. For there are already many unruly persons that resist our doctrine and vent idle fansies of their own and seduce and corrupt others from the truth to their corrupt waies which will be the ruining of them And these are those especially that stand up as advocates for the observation of the Jewish Law 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Paraphrase 11. And these are not to be permitted to vent their deceits for they seduce where they come whole families at once and infuse abominable doctrines into them and thereby make advantage to themselves 12. One of themselves even a note b prophet of their own said The Cretians are alwaies lyars evil beasts note c slow bellies Paraphrase 12. And these are such kind of men as those which Epimenides a Cretian Poet and learned man see note on Luke 1. n. said that Island was wont to be full of lyars bestial luxurious people 13. This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Paraphrase 13. The truth of this his censure now appears and therefore do thou examine and inquire narrowly into them
consists As for the sacrifice on the Crosse that was the ceremony of his consecration answerable to that which was prescribed Exod. 29. 11. after which he was assumed solemnly to this office of Priesthood according to that of Menander in Artemidorus Oneirocrit l. 4. who dream'd in Greece that he was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the temple of Diospolis or the city of Jupiter upon which saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was appointed or constituted priest of that God and so became more splendid and wealthy then he was V. 14. Strong meat What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid food literally signifies hath no doubt or difficulty in it 't is that which is agreeable to healthy men's stomachs and tends most to the nourishing of such but is too hard and heavy for children or weak silly persons and doth rather destroy then advantage such What 't is here figuratively applyed to is clear also viz. the explication of figures or types in the Old Testament so as to discover Evangelicall truths in them As for example the comparing of the Priests under the Old Testament whether Aaron or Melchisedek with that which the Gospel teaches us of Christ and shewing what those typically or mystically or in a spiritual sense signifie That these are here meant by solid food appears by the discourse which this Author had now in hand though he tell them that they are scarce fit to receive it And on that occasion by way of Parenthesis that which is here said and at the beginning of the next Chapter comes in after which he returns to this kind of discourse again at the end of c. 6. and beginning of c. 7. This Melchisedek c. The only difficulty here to be explain'd is why or how the Author here fals off into this long digression interserting this strange Parenthesis in the midst of his discourse about Christ's Melchisedekian Priesthood on which he was entred here in this c. 5. v. 10. and returns not perfectly to it again till the beginning of c. 7. To this the solution is that on occasion of this mystical explication of some passages in the Old Testament he began to think of the Gnostick leaven among them which consisted much in giving figurative mystical interpretations of the Old Testament which being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge they assumed that title of Gnosticks or knowing men to themselves upon this ground of their dealing so much in these interpretations and gathering and confirming all the branches of their heresie from places of Scripture perverted by that means Upon this occasion he therefore thinks fit to tell them first that as the interpreting Scripture after this manner is a difficult task and if it be undertaken by unskilfull raw teachers it may doe a great deal of hurt so if the auditors be ignorant and not well and habitually setled in the truth of Christianity and somewhat conversant in the Scriptures so as to be able to judge between true and false Christian and hereticall doctrine this way may do them a great deal of hurt may seduce and corrupt and destroy them as strong meat doth weak stomachs Secondly that this is the case of many of these Hebrews even those that have been Christians long enough to be better proficients and judges of true and false doctrine meaning no doubt those that had received some of these Gnostick heretical infusions and either were already fallen off into their abominable practices or else were very much in danger of doing thus And of these he resolves that though he doth not now mean to do it chap. 6. 1. but may perhaps at some other opportunity v. 3. yet it were most proper to begin with them as with new converts or children not yet sufficiently catechised in the principles and to instruct them in the nature of Faith and Repentance from wicked abominable works of Baptisme and the vow of it to forsake all carnall sins and to stick close to Christ in despite of all temptations of imposition of hands in the absolution of those that were laps'd as many either were already or were likely to be and in like manner of the resurrection of the dead and everlasting judgment which these Hereticks began to doubt of see 2 Tim. 2. 18. and 1 Cor. 15. 12. upon which he farther thinks fit to warn them of the danger of such apostasie from the Christian faith c. 6. 4. And that enlargeth the Parenthesis And that having resolved them thus unfit to have this solid food allowed them he yet proceeds ch 7. to give it them entering there into this mystical divinity concerning Melchisedek's Priesthood the reason is clear first because this touch here given might be sufficient to avert the danger and secondly because â—f the generality of them he was perswaded better things c. 6. 9. though of some he had reason to passe this severer censure CHAP. VI. 1. the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Paraphrase 1. And that we may discourse at large of this high point of Christs Melchisedek-Priesthood c. 5. 10. it is necessary though some mens stupid ignorance and impenitent lives or relapses to their former unchristian sins after their receiving of Christianity would tempt one to return and plant again the first principles among them see c. 5. noted to passe over those rudiments of Christian Religion in opposition to perfection here and the word of righteousnesse c. 5. 13. or those first things that we read of in the Gospel see Note on Rom. 3. a. 2. Of the doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternal judgment Paraphrase 2. And these are referr'd to six heads as so many stones in the foundation first Repentance or change of mind a resolute forsaking of all sinfull works secondly Faith on Christ or embracing the Gospel thirdly the Doctrine of Baptisme now among Christians as before among the Jewes the ceremony to receive Proselytes into the Church fourthly Imposition of hands for those that were fallen after Baptisme after the example of Christ who laid his hands on the sick when he healed them to which absolution is answerable the cure of the sick being the loosing from that band Luke 13. 16. See Note on 1 Tim. 5. f. fifthly Resurrection from the dead and sixthly Eternal judgment 3. And this we will doe if God permit Paraphrase 3. Of which if God see fit I may have another season to instruct others Catechistically that stand in need of it but at this time I shall not doe it but ascend to higher parts of Christian knowledge the understanding of the figures and types of the Old Testament applicable to Christ under the Gospel the danger being so great to them that doe not understand them aright and order themselves accordingly 4. For it is
the Fornication as well as Adultery after mentioned in the interdict That it is thus by way not of affirmation but exhortation or precept may appear by the verses before which from the beginning of the Chapter are all exhortatorie and in the Imperative but especially v. 5. where the style is exactly the same as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition or conversation without covetousnesse and yet the sense must necessarily be thus made up and so our English hath rendred it let your conversation be without covetousness and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the things that are present To this agrees what Georgins Alexandrinus saith in the life of Chrysostome p. 188. l. 15. that he alwayes bid them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep marriage honourable which being taken from this place evidently is by him set by way of exhortation And to this rendring therefore I do adhere as an admonition seasonably given contrary to the Gnosticks infusions among them V. 7. Them which have the rule The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common word to signifie all kind of authority or rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the people Ecclus 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the congregation chap. 13. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the armies 1 Mac. 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the Jews v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the nation Ecclus 17. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the city c. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the brethren v. 24. and c. 49. 17. and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler simply So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governor are often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler And what kind of government it is must still be judged by the circumstances of the Context in any place and not from the nature or use of the word In the New Testament it is applied to Christ as ruler or governor in Israel Mat. 2. 6. and so also to the government of the Apostles in the Church Luk. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that ruleth that is who shall be constituted ruler in the Church be as he that serveth and there it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater or greatest among you So Joseph is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler over Aegypt Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem and chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them and so some of that number of the Bishops of Judaea that were in the Council are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers among the brethren which there appear to be Bishops of Judaea see Note on Act. 15. e. and accordingly do teach and exhort and confirm and impose hands all which were the Bishops office in that place And thus it is here used in this verse and again v. 17 and 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaketh of Bishops saith Chrysostome and others And these the Bishops of Jerusalem and the other cities of Palaestine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Scholiasts in the Argument of the Epistle to whom the Epistle was sent Of these there are these Characters in this Chapter all agreeing to this interpretation First that they had spoken to them the Word of God that is preached the Gospel to them in this verse Secondly that they watch'd over their souls and are to give an account of them and consequently the Hebrews must obey and be subject to them ver 17. all evidences of their charge and authority in the Church Thirdly all their rulers and all the saints are the two comprehensive words which contain all the Hebrews to whom this Epistle is written the former noting the Bishops the latter all the faithful committed to their charge And 't is observable that the latter Jewish Writers when they speak of Christian Bishops expresse them by a word of great affinity with this here retaining the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language with little or no change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either with or without the Aspirate So in Abrabaneel on Isa 34. fol. 54. col 4. speaking of the famous Burgensis from a Jew turned Christian and at last become a Bishop he saith that he was formerly called Solomon the Levite and afterward became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler and a great man among the Nazarites or Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egemon that is Episcopus Burgensis See Elias Levita in Thisbi and Buxtorf Lex Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 9. Established The Hebrews expresse food by the staffe of bread because feeding is the sustaining and upholding of the body which would otherwise as a cripple deprived of his crutch as the sick or weak man of his staffe soon fall to the ground Accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilivit fulcivit to establish and sustain signifies also refecit refreshing and doth so especially when 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as Psalm 104. bread to strengthen mans heart and Gen. 27. with corn and wine I have sustained him And in Chaldee and Syriack the same word signifies eating taking meat So 1 Kin. 13. 7. Come home with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed or eat the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dine and Luc. 22. 11. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and among the Rabbines ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivium a feast And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be established one sense of that Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie that other of feeding or eating and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace imports the Gospel the spiritual food of souls to tend more to our spiritual advantages then ever the sacrifices of the Jewes did or could which are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats because of them part being sacrificed to God part going to the Priest the rest went for the furnishing a feast for the sacrificers and others whom they invited to them and therewith they refreshed and cheered themselves before the Lord Deut. 12. 18. Ib. Grace That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace hath in many places of the New Testament and particularly in this a special peculiar notion to signifie the Gospel as that is opposed to the Law upon this ground because the matter of the Gospel is free undeserved mercy and besides the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also will appear not onely by the opposition here to 〈◊〉
peace-offering or trespass-offering Lev. 7 where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering the Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of salvation v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of salvifick praise v. 3. And this the Christian offers in the Eucharist wherein according to the Primitive practice every man brings his liberal oblation the bread and wine and fruits of the season in Justin Martyrs time and afterward that which was proportionable thereto never coming to God empty or without remembring the Corban saith S. Cyprian For this being offered to God by the Bishop or Priest with thanksgiving from whence it was called the Eacharist thereby to acknowledge God the author of all the good things we enjoy primitias â—arum quae sunt ejus creaturarum offerentes saith Irenaeus is properly our sacrifice of praise a reall sacrifice viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts or oblations which there we bring and that a sacrifice of praise or thanksgiving being farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a commemoration of Christs sacrifice saith Chrysostome and so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the fruit or free-will oblation of praising lips or of lips giving thanks or confessing in the name of the Lord that Lord of our salvation whom we there commemorate And then to all this followes very naturally in the next verse to do good and to communicate forget not for with such sacrifices God is well pleased that is over and above this solemn Eucharistical oblation we must also be mindfull of daily continual works of charity upon all occasions and wants of our poor brethren this of charity and mercy being our acceptable Christian sacrifice required by God in exchange for those daily sacrifices of the Jewes that were consumed with fire went all into smoake were not laid out to so much solid profit the relief of our poor brethren Gods known proxyes upon earth as these our Christian sacrifices are THE note a GENERAL EPISTLE OF note b JAMES BY the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholick is here noted that this Epistle was not written to any particular Church of one denomination as S. Pauls Epistles were but to all the Jewish converts wheresoever they were That those were dispersed into several parts and thence called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersion see Note on Joh. 7. d. The places where they especially lived are mentioned 1 Pet. 1. 1. and Pontus being there first mention'd S. Cyprian mentions that Epistle of his as that which was called Epistola Petri ad Ponticos The Epistle of Peter to those of Pontus Cyprian l. 3. de Testimon 39. But that not to exclude the other parts of their dispersion after mention'd Such Epistles as these are those which are antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being delivered to the Church of some one city were appointed by them to be transcribed and sent about to all the other Churches within such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compasse or circuit Who the writer of this Epistle was is thus far agreed on amongst most that it was the Bishop of Jerusalem though the Syriack conceive it to be the son of Zebedee But he was cut off by Herod Act. 12. 1. before this dispersion of the Jewish Christians was so considerable as it was at the writing of this Epistle The main question is what James it was that was Bishop there whether James the son of Alphaeus one of the Twelve or some other That is was the son of Alphaeus is thought to be favoured by the title of the Epistle which in most Copies hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of James the Apostle But this sure is a mistake for the Bishop of Jerusalem was James the Just known by the title of the brother of the Lord that is the son of Cleophas Christ uncle and so his cousin-germane which is ordinarily expressed by brother in the sacred Dialect So Clemens Hypotyp 1. 6. in Euseb l. 2. c. â— Peter and James and John the sons of Zebedee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not contend for the dignity but chose James the Just Bishop of Jerusalem And this it seems as next of kin to Christ For of Simeon the second Bishop saith Hegesippus in Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the martyrdome of James the Just Simeon again was constituted Bishop of Jerusalem whom all preferred to that dignity as being after James the next or second cousin of Christ Now that this James the Lords brother was not one of the Twelve is clear by Eusebius l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This James was one of the reputed disciples yea and brethren of Christ Where disciples are clearly opposed by Eusebius to the Twelve So in the Author of the Recognitions this James is affirmed to be none of the Twelve So in the Menologie of the Greek Church they celebrate three Jameses James the son of Alphaeus Octob. 9. James the brother of the Lord Octob. 23. and James the son of Zebedee Apr. 30. So saith Eusebius again l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was called James the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there were many of that name See more of this Note on 1 Cor. 15. a. As for the title of Apostle which here is bestowed upon him that is no objection against what hath hitherto been said For S. Hierome in his Comment on Isaiah calls him the thirteenth Apostle and upon the mention of him Eusebius adds l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the twelve there were many other Apostles in that age after the similitude or by way of imitation of the twelve And Theodoret pronounces indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are now called Bishops they then called Apostles So Thaddaeus not Lebbaeus or Judas one of the Twelve but saith Eusebius one of the Seventy who ten years after Christ was sent by Thomas to the King of Edessa is out of the Syriack records of that city called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Thaddaeus So Luke or possibly Silas S. Pauls fellow-traveller is named among the Apostles of the Curch 2 Cor. 8. 23. and so by Epiphanius and Theophanes Luke is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle So Mark S. Peters follower that first planted the Church in Alexandria and Pentapolis is by the Anonymous writer of his life in Photius by Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Epiphanius Haer. 51. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle So Timothy converted by S. Paul and after that made Bishop of Ephesus is by the Anonymus in Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Timothy and in Theodoret on 1 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy the Apostle of the Asiaticks And so Theophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the moneth July were the dedication of the memorials of Andrew Luke and Timothy
more Isa 28. 16. from whence the words in S. Peter are cited the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choice stone here is there justly rendred a tried stone the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying this trying and fitting it for the place where it was to be set viz. for the corner to which being the principal place of the whole building that stone that was truly fit upon trial is truly said to be a precious corner-stone in the words following both there and here Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is also another word very near it which is oft used in this sense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifying to make pure and clean signifies also elegit to chuse and then the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure clean elect promiscuously and elect as that signifies the best of the kind So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cramm'd fowl saith Buxtorf and 2 Sam. 22. 27 with the pure thou shalt be pure which the Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the elect thou shalt be elect As the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to clarifie and purge signifies also to chuse to set apart to design to an office as of David Psal 78. 70. and of the Disciples Act. 1. 2. In the New Testament we have the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Verb signifies to preferre one before another either in the bestowing of undeserved favours or designing to an office In the first sense Mar. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whom God had chosen that is favoured before others to wit the believing Jews who should be delivered out of that destruction which lay so heavie upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh that is the whole Jewish nation And that the Christians of them were designed to this favour see Mat. 24. Note g. out of Josephus by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised by which means all the Christians in the city got out of it to some other place so that when Titus came some months after to the fatal siege there was not one Christian remaining in it So Joh. 15. 16. You have not chosen me but I have chosen you that is 'T is not you that have begun to me that were first in your expressions of kindnesse and favour to me but I to you And so v. 19. I have chosen you out of the world that is allowed you this favour of taking you out discriminating you from the rest of the world by taking you nearer to my self then I have done other men So Act. 13. 17. speaking of God's favour to the Israelites beyond all other people he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he chose our fathers and exalted the people c. according as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chosen Ecclus 46. 1. and Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chosen city c. 49. 7. So 1 Cor. 1. 27 28. and in the parallel place James 2. 5. God hath chosen the foolish weak despised things that is persons of the world and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of this world that is revealed the mysteries of the Gospel unto them allowed them that favour above learned proud Grecians and so Ephes 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath chosen us in him is God's bestowing upon us that favour of being Christians of revealing his Gospel to us making known the mysterie in Jesus Christ v. 9 a favour much beyond any vouchsafed to the former ages For the second sense of designing or chusing to some office so it is Lu. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the number of Disciples sequestring twelve for Apostles So Joh. 6. 70. and 13. 18. Act. 1. 2 and 24. And so the Apostles designing Stephen to the office of Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chose him Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem Act. 15. 22 and 25. These are all the places in the New Testament wherein the Verb is used unlesse those two to another matter Mary's chusing the better part and the guests chusing the uppermost places and in all these the Context shews the meaning and use of it when it is spoken of God that it belongs either to some special undeserved favour of God peculiarly that of revealing the Gospel or to his designation to some peculiar office especially that of Apostleship Proportionable to these two notions of the Verb is that of the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the undeserved favours freely afforded one before another so as we are said to chuse when no obligation lies upon us and to be obliged when we cannot chuse So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to election Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's purpose in that respect his free determination to preferre the Jews that should come from Jacob before all other people particularly before Esau's progenie the Edumaeans So Rom. 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant according to the election of grace that is the remnant that should have the favour to be left or reserved according to the rule observed in the Gospel the humble pious Jews that believed the Gospel when the rest stood out and were destroyed which though a reward of their repentance and faith was yet an act of free mercy in God thus to accept of their repentance And so v. 7. the election hath obtained that is the believing Jews the remnant which had that free undeserved favour from God above the rest And v. 28. of the Jews again that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved according to the election that is beloved in respect of the undeserved promises of peculiar favor made to that people for Abraham's sake So 1 Thess 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your election from God that is the great favour of God so unexpected to the Gentiles to have Christ and the Gospel made known unto them and 2 Pet. 1. 10. where they are advised to all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm or ascertain to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their calling and election that is that special favour vouchsafed unto them to retain to Christ to be Christians first and then to be that peculiar remnant to whom those special promises were made and in whom they should be fulfilled when all the rest of that people should be destroyed One only place more there is wherein this word is used Act. 9. 15. where God saith of Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is to me a vessel of election which seems to referre to
This S. Luke more particularly mentions c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake of his exodus which he was ready to perform at Jerusalem What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty of Christ of which they are said to have been eye-witnesses For this verse being by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses the other of their hearing or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard And the former of these was in several phrases the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genitive taken absolutely V. 19. Day-starre The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining forth of that day that had been before but obscurely prophesied of Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a known star which as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be an Agonistical word to signifie the
the Romans pretending and designing to cast off that yoke of their Conquerors under the conduct of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Christs which undertook to redeem Israel out of their slavery But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots exercised tyranny and all manner of cruelty upon their own countreymen The latter of these were immediately before the siege and in time of the siege and are described by the Locusts most fitly c. 9. 3. But the former the Seditious which raised those stirres and tumults which caused the Romans to send armies to the subduing of them and so were the foundation of that bloody wasting warre and by several degrees promoted it are the subject of this part of the Vision upon the sounding of the four first Angels Of this sort was the Aegyptian Impostor mentioned Act. 21. 38. and more largely by Josephus Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21. who led after him to mount Olivet thirty thousand men meaning from thence to force his passage into Jerusalem and seise upon the Roman guards and possess himself of the city but was prevented and discomfited by Felix about the end of Claudius's reign But this is somewhat too early to be referr'd to here That which seems most probable is That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture and the Jewes sufferings under him then under Gessius Florus his successor as also the spoiling of Galilee by Sestius Gallus Prefect of Syria to which fitly follows the siege and attempt of Gallus on Jerusalem the importance of the sounding of the fourth trumpet Under Albinus and Florus the Jewes were much grieved and provoked and brake out into seditions see Joseph Antiq. l. 20. c. 9. and De bell Jud. l. 2. c. 13. and so forward Upon this the warre began in the second year of Florus's Procuratorship in the twelfth of Nero saith Josephus Ant. l. 20. in the last chapter This Florus having exercised much cruelty on the Jewes in Caesarea on occasion of a sedition there De bell Jud. l. 2. c. 25. cometh with an army to Jerusalem kills a great many takes and scourges many of the best and noblest of the Jewes and hangs them up They of Jerusalem send their complaints to the Governour of Syria Sestius Gallus he sends Politian to see how it fared with them Politian meets King Agrippa coming from Alexandria enters Jerusalem with him sees and returns an account to Sestius Gallus upon which they hope for relief from him but in vain King Agrippa makes an Oration to quiet them and perswade them patience subjection to the Romans and obedience to Florus till the Emperour should send another in his stead Upon this Oration they break out violently against the King reproach him and drive him out of the city About the same time they seise upon the fort called Massada kill the Romans and put in a garrison of their own and Eleazar son of Annas the high-Priest rejects the Emperor's sacrifices and refuseth to offer them according as was wont The chief men and all that loved peace betook themselves to the upper city the forces of the Seditious seised on the lower and the Temple from thence brake in upon the upper burnt the high-Priest's house and King Agrippa's palace took the tower call'd Antonia kill'd all the garrison of souldiers there At the same time there is a great slaughter of Jewes in Caesarea and the Jewes over all Syria rise up against the people of the countrey and great slaughters are committed on both sides Jos l. 2. De bell Jud. c. 13. c. This occasions Sestius his coming with a great army into Palaestine and after the destroying of some towns of the Jewes he besieges Jerusalem at the feast of Tabernacles This siege of Jerusalem being the close of what befell the Jewes by reason of the Seditious may most fitly be resolved on to be the interpretation of the smiting the third part of the Sun Moon and starres so as to darkâ—n them and diminish the lustre both of day and night which are all but phrases to signifie a pressure and a sad condition which befell Jerusalem But because the city was not to be taken by this siege but by the especial providence of God Sestius against all reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus raised this siege by that means to give opportunity to the believers to obey Christs directions Luk. 20. 21. and to fly out of Judaea to the mountains and withall to make the judgment far more terrible on the rest by the famine that after followed then it would have been if it had at this time been taken as easily it might have been therefore follows in this point of time most fitly the Angels flying through the midst of heaven v. 13. and crying Wo wo wo to the inhabitants of Judaea by reason of the other voices of the trumpets of the three Angels which are ready to sound Upon which saith Josephus before the coming of the fatal final siege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many of the eminenter Jewes as from a ship ready to sink swame out of the city Thus saith Eusebius l. 3. c. 5. that there was an Oracle or Prophecy delivered to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good men or Christians that they should go out of the city before the warre should rage and go to Pella and so Epiphanius De pond mens that before the city should be taken by the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the believers were warn'd by an angel as here it is an angel flying to go out of the city which was now ready to be utterly destroyed Ib. Green grasse What is here distinctly meant by the green grasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be but conjectured and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgements are described by a fire as here falling and devouring every green tree and every dry What is the meaning of this appears ch 21. 3. I will cut off from thee the righteous and the wicked where the righteous are evidently described by the green as the wicked by the dry tree Thus Luk. 23. 31. it proverbially signifies If they do these things in a green tree what shall be done in a dry If the righteous scape so hardly where shall the ungodly and sinners appear And the elegance and significancy lying not in that of the tree but of the greenness that doth as fitly hold in the grass as the tree And thus it is clearly used c. 9. 4. where the grasse and green thing tree are opposed to those that have not the seal of God in their foreheads and so are the righteous opposed to the impenitent and particularly the Christians in Judaea on whom the violence of
these tumults and seditions fell heavily as those which were hated by the Jewes and which would not take up arms with them and join in their seditious ' practices V. 8. Third part of the sea became blood That the tumults and rebellions of the seditious are here represented by these three first Angels is more manifest then what those seditions particularly were which are denoted by each of them Our Saviour saith of these times that many should arise and deceive many and the event hath confirmed it At every turn some or other arose and undertook to lead them out and nothing is to be met with in the stories of these times but the raising of seditions among the Jewes the coming of the Romans to suppresse them And therefore it is not needful to distribute these several representations of the three first trumpets and apply them severally but to understand them in grosse of this matter Yet supposing what hath been shew'd Note b. on c. 7. that the sea here noting the sea or lake of Tiberias may signifie Galilee it will be commodious enough to understand this of that sedition raised in Galilee which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time saith Baronius cut of Josephus he subdued the Galileans Gentem fortissimam totius Palaestinae potentissimam munitissimam the most valiant powerful and best fortified countrey of all Palestine Which action of his being so considerable remarkable for the slaughter of above an hundred thousand and the carrying above fourty thousand Jewes captive may fitly be here represented under the third part of the sea becoming blood and the dying of the third part of the creatures that is Jewes in the sea that is of Galilee and the third part of the ships that is of the cities which are to a countrey as ships to a sea the places wherein men live and â— affick and wherein they are fortified against enemies as by ships against the violence of the sea And this slaughter falling upon the whole region of Galilee and not only on the cities thereof may probably be meant by the Vision that follows the sounding of the third Angel also the starre that burnt and fell upon the rivers and fountains which are to the sea as towns and villages to the cities and of which a third part became wormwood v. 11. And if it be necessary to define who it was who is described by the great starre from heaven burning as it were a lamp it may fitly be affirmed to be Josephus the son of Mattathias the leader of those of Jotapata but this not personally but he and his forces together who made a very valiant resistance to Vespasian's army but by doing so brought great slaughters upon them as is particularly and exactly set down by Josephus l. 3. De bell Jud. V. 11. Wormwood Wormwood is in Scripture sometimes used to expresse that which infecteth others infusing its bitternesse into them and so it may signifie any impostor that seduceth and draws others after him as any of those seditious Captains did to their destruction Sometimes it is used to signifie any bitter effect any heavy calamity and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea as appears by Josephus's story De Bell. Jud. l. 2. and 3. V. 12. Third part of the sunne was smitten and the That the Temple is described and expressed generally in the Scripture by an host hath been formerly shewed Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly express'd by the Sun Moon and starres will be easily consented to when we but remember that those are called the host of heaven and that the Temple is commonly a representation of heaven and sometimes represented by it see ver 1. and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel Then that the particulars of Sun Moon and starres are severally mention'd rather then the heaven the aggregate body is by that ordinary manner of speaking among the Hebrews which expresse the whole by enumeration of the several parts of it see Note on 2 Pet. 3. e. And so here it may possibly denote the service of the Temple which was performed by night ye that by night stand in the courts of God saith the Psalmist the watches being then kept as well as by day which is here also mention'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day which could not severally have been mention'd had not the Sun for the day and the Moon and starres for the night been accordingly mentioned also And if this be it then when 't is said that the third part of these was smitten the meaning must be that an heavy distresse now fell upon the Temple and the service of God there was shrewdly disturbed by this siege but not at this part of the Vision wholly destroyed But besides this there is another interpretation of which the words are more clearly capable so as the Sun signifie the Temple the Moon the City and the starres all the people and all together the whole nation as in Josephs prophetick dream the Sun Moon and Starres are all the family of Jacob against which here the woes are denounced v. 13. according to the words in Josephus Woe woe to the city and the people and the Temple see Note h. And this seems the more probable interpretation See Mat. 24. Note n. V. 13. Wo wo wo Concerning this Angel flying in the midst of heaven and crying with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe woe woe to the dwellers in the land the story is remarkable in Josephus and out of him in Eusebius l. 3. c. n. which he sets down as a prodigy presaging that destruction of the Jewes There was saith he one Jesus Jonne of Ananias a countrey-man of mean birth â—our years before the warre against the Jewes at a time when all was in deep peace and tranquillity who coming up to the feast of tabernacles according to the custome began on a sudden to cry out and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a voice from the East a voice from the West a voice from the four winds a voice against Jerusalem and the Temple a voice against bridegrooms and brides a voice against all the people Thus he went about all the narrow lanes crying night and day and being apprehended and scourged he still continued the same language under the blowes without any other word And they on this supposing as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was some divine motion brought him to the Roman Praefect and by his appointment being with whips wounded and his flesh torn to the bones he neither intreated nor shed tâ—ar but to every blow in a most lamentable mournful note cryed out 〈◊〉 〈◊〉
of violent deaths poisoned or killed by themselves or others viz. Claudius Nero Galba Otho Vitellius one then reigned viz. Vespasian and a seventh was not yet come to the Kingdome viz. Titus who when he should come to it should reign but two years and two moneths 11. And the beast that was and is not even he is the eighth and is of the seven and goeth into perdition Paraphrase 11. And Domitian described v. 8. as he that was and is not that is one that in Vespasian's time while he was busie in other parts exercised all power at Rome and was called Emperor is the eighth that is comes to the Empire after those seven being the son of one of them to wit of Vespasian in whose time also he held the government of Rome and this a wretched accursed person a cruel bloody persecuter of the Christians and shall be punish'd accordingly 12. And the ten horns which thou sawest are ten Kings which have received no kingdome as yet but receive power as Kings one hour with the beast Paraphrase 12. As for the ten Kings of the barbarous nations noted by the ten horns v. 3. those which though after v. 16. they shared the Roman Empire yet as yet had not done so had no Kingdome as yet within the Roman Territory they for a small time complied with the Roman power 13. These have one mind and shall give their strength and power unto the beast Paraphrase 13. And did as the Emperor did persecuted the Christians in their Territories 14. These shall make note e war with the Lamb and the Lamb shall overcome them for he is Lord of lords and King of kings and they that are with him are called and chosen and faithfull Paraphrase 14. And having done so they shall â—re long be subdued to the Christian faith according to God's promise that Christ should be King of kings c. that is that Kings and Potentates should be subdued unto him and according to the reasonablenesse of it that the Christian faith consisting of nothing but patâ—ence and perseverance under persecutions without any resisting or rebelling against the persecutors should at length approve it self to Kings and Potentates and prevail upon them to embrace the faith of Christ 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall note f make her desolate and naked and shall eat her flesh and burn her with fire Paraphrase 15 16 And he saith unto me the waters that is the people of several nations that were under the Roman Emperour so lately a nd the ten Kings of those nations that had no power or kingdome within the Roman Territories v. 12. shall invade the Roman Empire and at length spoil the City of all the bravery and deprive them of many of their former dominions and set the City a third part of it c. 16. 19. on fire see Procop. Vand. l. 1. 17. For note g God shall put in their hearts to fulfill his will and to agree and give their kingdome unto the beast until the words of God shall be fulfilled Paraphrase 17. And all this an eminent act of God's providence both that all those nations should first confederate with the Romans and also that they should now break off and execute God's vengeance upon them 18. And the woman which thou sawest is that great city which reigneth over the Kings of the earth Paraphrase 18. And the woman which thou sawest is the Roman power which hath many Princes under her or the Empire of Rome and the world Annotations on Chap. XVII V. 3. A woman sit upon a scarlet That the beast here must signifie the Idolatrous heathen worship may be thought by comparing this verse with c. 13. 1. There the beast whereby that is acknowledged to be represented is said to have seven heads and ten horns and upon the heads the name of blasphemy And so here much to the same purpose the beast is full of names of blasphemy having seven heads and ten horns But it must be observed first that there are more beasts then one mendon'd in these Visions and not all signifying the same but visibly divers things and that difference observable from other circumstances As first here is the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarlet-coloured which refers to the colour of the Imperial robe which was such saith Pliny Nat. hist l. 22. 2. And so that inclines it to signifie the Emperor in this place and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast may seem a mâ—an title to represent so great a person yet when it is considered that rage and cruelty and all manner of uncleannesse may be found in an heathen Idolatrous Emperour all these being so fit to be represented by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wild beast such an Emperour as this may well own that title And so when Julian introduceth C. Caligula it is in this style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil beast succeeds in his Saâ—yre against the Caesars and in like manner of Vindex Galba Otho Vitellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these beasts and of Domitian with a peculiar Epithet to denote his cruelty such as was Proverbially observed in Phalaris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sicilian beast and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bloody beast exactly parallel to the scarlet-coloured beast in this place Secondly here is a woman sitting upon that beast which makes it differ again from that representation c. 13. And this woman appears to be the whore in the first verse of this chapter for being there told by the Angel that he shall see the judgement of the great whore it follows immediately he carried me and I saw a woman c. Now that this woman or great whore is the Imperial power of heathen Rome appears by her sitting upon many waters sitting there noting rule and dominion as the many waters is great multitudes of people and so by the Kings of the earth committing fornication with her v. 2. Agreeable to which it is that the beast whereon she sits should be the person of the Emperour in whom that power was vested or seated as we say which is farther express'd v. 7. by the beasts carrying the woman the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being that which belongs to carrying of burthens c. on shoulders and that we know is figuratively applied to power or government Is 9. 6. the government shall be upon his shoulders And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the names of blasphemy they are most signally appliable to Domitian who called himself Lord God see c. 13. Note c. and opposed the true God and set
with them some Gentiles saith S. Augustine De civ Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles and so were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escapers here too as before among the Jewes at the destruction of Jerusalem And as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this was the cause that Rome was not quite destroyed those that were saved there in that Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he being many who afterward rebuilt the city c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier that having taken a very handsome Christian woman and being by her constancy kept from defiling her carryed her to the Basiliâ—a that so she might be safe from all others and kept pure for her own husband And S. Jerome on the other side tells of some Christians which thinking by dissembling or concealing their religion to save themselves were miserably used but at last being discerned to be Christians were released and carryed safe to the Basilica See Jerom. Ep. 16. ad Princip Ep. 8. in the former mentioning this of Marcella and Principia in the latter of Proba Juliana and Demetrias But then fourthly which is most to be considered even the sins of Rome Christian at this time were so great as most justly to bring these judgments upon them those Gentile sins of all manner of unnatural villany being most frequent among them which were with as much reason now to expect the fury of God's wrath to be poured out on such vile impure Christians as before we found the judgments that fell on the impenitent Jewes to have lighted on the Gnostick Christians of that people and that age To this purpose 1. 't is Sozomens's affirmation that 't was then the judgment of prudent men that this that befel Rome was from the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a punishment of what they had done upon themselves and strangers through sloth and incontinence which sure refers to the sins of Sodome pride of the flesh pampering and idleness and the effects of that all unnatural lusts both on themselves and strangers as the Sodomites on the Angels that came among them and therefore Orosius said of Innocentius that he was rescued as Lot out of Sodome though the Translator there make it to be but injustice and oppression of the poor mistaking them for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers there 2 dly 'T is the joint affirmation of Socrates and Sozomen that a Monk of Italy coming in hast to Rome to intercede and perswade Alaricus to spare the city he answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not voluntarily set upon this enterprise just as Titus prosess'd of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that some body continually importuned and enforced him commanding him that he should destroy Rome which at last he did These are the words in Sozomen and in Socrates to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go not a voluntier about this businesse but some body is very troublesome to me tormenting me and saying Go and destroy the city of Rome which as it is the clearing of those words here v. 17. God put into their hearts c. so it signifies the great sins of this place which thus brought God's judgments upon them 3 dly 'T is the plain acknowledgement of Salvian every where throughout his books De Providentia that the impieties of Christians were so great and particularly those abominable commissions and customary practices of all unnatural uncleannesses which have been constantly the destroying not only of the Canaanites c. but of the Jewes and the Christians that it was God's will they should thus be punished by the Barbarians who though they were very weak and slothful not sit for war at all in comparison of the Romans yet were saith he more chast and pure then they and so were appointed by God to be scourges of them See l. 7. And again that the Barbarians being Christians though Arians were much more tolerable then these which though not all Arians were many very abominable livers V. 17. God shall put in their hearts The strangenesse of this iudgment on that city and the immediate hand of God in it will appear beside what hath been said of some body molesting and forcing Alaricus to it Note i. by these three things 1. By the suddennesse of the taking of it so suddenly that when word was brought to Honorius to Ravenna that Rome was destroyed he thought they had meant a cock called by that name Roma as Prosper hath it in Chronice and this is referred to in the Vision c. 18. 10. For in one day thy judgment cometh and v. 19. for in one houre she is become desolate 2 dly That they made such speed in rifling it that when one would think three years had been little enough to obey Alaricus's command in searching out and taking away all the treasure of the city all Historians agree that they were but three days about it onely Marcellinus saith that the sixth day after Alaricus entred he went out again 3 dly That Alaricus having thus taken and rifled and possess'd the city should neither stay in it and keep it nor go on with his army against the Emperour but absolutely retire so soon after so strange a successe as if God that had sent him on this message or service on purpose and never suffered him to be quiet till he had done it as soon as the work was done for which he sent him had immediately recalled him and not permitted him to goe one step farther and so only used him as a means to deliver up the city to the Christians the Idolaters being generally destroyed out of it by this means and the Christians as generally preserved CHAP. XVIII 1. AND after these things I saw another Angel come down from heaven having great power and the earth was lightned with his glory Paraphrase 1. And another representation I received of the desolation that was to befall heathen Rome by Alaricus c. and of the consequents of it For methought I saw a mighty Angel come down from heaven in a most glorious manner or with power to disabuse the world and shew them what they saw not before viz. how false it was that was said of that city that it was eternal 2. And he cryed mightily with a strong voice saying note a Babylon the great is faln is faln and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Paraphrase 2. And he cryed aloud that all might hear saying That great heathen city so like Babylon of old for greatnesse populousnesse heathenisme luxury oppressing the people of God is now destroyed faln from that eternity it dream'd of and is now overrun with Barbarians so scorned before and hated by
passages of entrance thereinto that is universal admission afforded to all that would forsake idolatry and come in and the Bishops of the Church with power to admit and shut out and the names of the twelve tribes written on them noting them to be as the governours of the tribes Mat. 19. 28. that is rulers of his Church this new Jerusalem 13. On the east three gates on the north three gates on the south three gates and on the west three gates Paraphrase 13. And these entrances three toward every quarter noting the coming in of men from all quarters of the world now to the faith of Christ or doctrine of the Gospel and their baptisme the sacrament of admission of all performed by a three-fold immersion and profession of faith in the three persons Father Son and holy Ghost 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. Paraphrase 14. And the wall which encompass'd the city as that Ezec. 40. 5. round about the house that is the Christian faith or doctrine was built or founded upon the preachings of the twelve Apostles of Christ 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof Paraphrase 15. And that angel with me had a reed in his hand c. 11. 1. to measure all these and give the dimensions of each as things that were like to continue for long use whereas that which was likely to be soon taken away was not to be measured c. 11. 2. 16. And the city lieth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal Paraphrase 16. And the city or church being in the figure of a cube an equable stable figure having every way the same dimensions was both in length and breadth twelve thousand furlongs by the length noting the duration of it by the breadth the extent of its circuit and the height was equal to the length and breadth of it noting the flourishing condition of it equal to the extent and duration 17. And he measured the wall thereof an hundred and fourty and four cubits according to the note f measure of a man that is of the Angel Paraphrase 17. And the wall that is the Christian faith or doctrin which surrounded and inclosed the city was an hundred fourty four cubits in compasse that is twelve times twelve cubits allowing an equal proportion to every of the twelve Apostles the foundations of this wall v. 14. in the planting that faith building that wall And the rod v. 14. by which he meted all this was a pole of six foot long equal to the stature of the Angel that appeared to me that is of a man Ezek. 40. 3. 18. And the building of the wall of it was of Jasper and the city was pure gold like unto clear glasse Paraphrase 18. And the matter of which this wall was made was Jasper a very precious and durable stone see c. 4. 3. noting the several ingredients in the Christian faith to be such precious precepts a gracious yoke promises of great fidelity sure to be performed and such as all eternity is concerned in and the Church it self a society of holy men observable for sincere conspicuous purity such as God who sees to the bottome of the heart acknowledges and approves and such as men may behold and glorifie God for them in both respects express'd here by gold and glasse gold in respect of the purity and value in the sight of God and glasse in respect of the transparency of it discernible both to God and man see Tobit 13. 16. 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was Jasper the second Sapphire the third a Chalcedonie the fourth an Emerald Paraphrase 19. And the Apostles which planted this faith were represented in a most glorious manner by all the most precious things imaginable see Tobit 13. 17. and Ezech. 28. 13. the several intimations of each of which might have somewhat of propriety to each of the Apostles but will hardly be appliable with any certainty but all together certainly note that which is most precious and signifie their memory as themselves in their life-time to be such in the Church of God and any thing was taught by them to be accepted with veneration 20. The fifth Sardonyx the sixth Sardius the seventh Chrysolite the either Beryl the ninth Topaz the tenth Chrysoprasus the eleventh a Jacinth the twelfth an Amethyst 21. And the twelve gates were twelve pearls every several gate was of one pearl and the street of the city was pure gold as it were transparent glasse Paraphrase 21. And the governours of the Church which had the power of admitting into the Church or casting out of it v. 12. were each of them represented as very estimable precious persons and the streets of the city that is the assemblies or congregations of Christians in the Church were like gold and glasse as before v. 18. for purity of life and conspicuousnesse of it and even to God that look'd through the bottome of it approvable 22. And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it Paraphrase 22. And there was liberty to serve God in every city and place and not as it was wont among the Jewes only at Jerusalem but wheresoever Christians met together or in every mans own recesse they offered up prayers to God and God in Christ was in the midst of them especially in the Christian Churches set apart for God's peculiar service in every city and town and not only in some one place for all to resort to 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Paraphrase 23. And there was no need of sun and moon new waies of revelations for the enlightning this Church for God by coming down and pitching his tent being in our humane nature present here upon the earth hath planted the faith entirely and so his doctrine is the full light of his Church the rule of all our faith and so there is no need of any additions or new revelations 24. And the nations of them which are saved shall walk in the light of it and the kings of the earth doe bring their glory and honour into it Paraphrase 24. And all the people of the world that come to any sense of their Idolatries and sins by all God's judgments fallen upon them shall be content to live strictly according to this rule Isa 60. 3. and the Kings of the earth see Isa 49. 23. the highest in all sorts of power and learning c. will
have been printed or translated into English upon any place or book of the Scripture now to be had in the Publick Libr. in Oxford by Jo. Vernevill 12. The Vaulting-Master or the Art of Vaulting illustrated with 16 brass figures by Will. Stoaks 4. Ramus Olivae Concio habita ad Clerum in Templo Beatae Mariae Oxon. 8. Junii pro inchoando Termino A Job Wall T. D. Col. Aedis Christi Praebendario 8. A brief Treatise touching the preservation of the Eye-sight by Walter Baley sometimes Fellow of N. Coll. Regius Professor in Physick and Physician to Queen Elizabeth 8. Essaies and Observations wherein many of the humours and diseases of the age are discovered and characterized by a student in Theology 8. Porta Mosis sive Dissertationes aliquot à R. Mose Maimonide nunc primum Arabicè prout ab ipso Authore conscriptae sunt Latinè editae Unà cum Appendice Notarum Miscellanea opera studio Edvardi Pocockii Linguae Hebr. Arab. in Acad. Oxon. Professoris 4. Idea Trigonometriae demonstratae Item Praelectio de Cometis Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta Authore Setho Wardo in Acad. Oxon. Astronomiae Professore Saviliano 4. In Thomae Hobbii Philosophiam exercitatio Epistolica 8. Dolphi Phoenicizantes c. Authore Edm. Dickinsono Med. Doc. Mertonensis Coll. Socio in 8. Logicae Artis Compendium Authore Rob. Sanderson Coll. Lincoln in alma Oxoniensi quondam Socio in cadem Academia Sacrae Theol. postea Professore Regio Edit 5a 12. A Paraph. on Habakkuk by Dr. Stoaks 4. A Christian Legacy viz. 1. A preparation for Death c. by Edward Hyde D D. 12. 2. A Consolation against Death c. by Edward Hyde D. D. 12. Christ and his Church or Christianity explain'd under 7. Evangelical and Ecclesiastical Heads With a Justification of the Church of England according to the true principles of Christian Religion and Christian Communion 4. 1658. A Christian Vindication of Truth against Error concerning 7. Controversies most between the Church of England and the Romanists in 12. new Riâ— Gardiner Herefordensis Specimen Oratorium 12. The City Match 4. both long since written by J. M. St. of Ch. Ch. Oxon. The Amorous War 4. both long since written by J. M. St. of Ch. Ch. Oxon. Ovid's Invective against Ibis translated into English Verse and the Histories therein briefly explained with Natural Moral Poetical Political Mathematical and Theological Applications by Jo. Jones Teacher of a private School in Hereford 8. Two Assize Sermons preached at Reading and Abingdon in Berks with two others preached at St. Maries in Oxford by Jo. Hinckley Minister of the Gospel at Colschill in Berks. 12. The Devil of Mascon or a true Relation of what an unclean Spirit did and said at Mascon in Burgundy attested by several persons of Eminency both for Learning and Piety the third Edition 8. Burgersdicii Metaphysica 12. Directions for a godly life especially for communicating at the Lords Table by H. Tozer the sixth Edition 12. Hen. Savilii Oratio coram Regina Elizabetha Oxoniae habita c. 4. Juclli Apologia Ecclesiae Anglicanae Graecolat 8. Enchiridion Botanicum Or a compleat Herbal containing the sum of what hath been hitherto published either by ancient or modern Authors both Galenical and Chymical touching Trees Shrubs Plants Fruits Flowers c. in an Alphabetical order in which are distinguish'd all that are in the Physick Garden in Oxford shewing their Place Time Names Kindes Temperature Vertues Use Dose Danger and Antidotes c. by Ro. Lovell St. Ch. Ch. Oxon. in 12. The Circles of Proportion and the Horizontal Instrument c. both invented and the uses of both written in Latine by William Oughtred Aetonensis Translated into English and set forth for the publique benefit by W. F. And now by the Authors consent revised corrected and freed from all mistakes in the former Edition and also much amplified and explained by A. H. Gent. with brass Figures 8. new The Natural Mans inability to attain a sufficient knowledge of In-dwelling Sin in three Sermons preached at St. Maries in Oxon by Henry Hurst M. A. and Fellow of Merton Colledge 8. Exercitationes duae Prima de Hysterica Passione secunda de affectione Hypochondriaca Authore Nathaniele Highmoro Artium Medicinae Doctore 8. A Treatise proving the necessity of Humane Learning in the Ministry by H. Thurman St Ch. Ch. 8. The end of the Catalogue * See the most â—â—câ—llenâ— Paulus Fagius in his Praef. to the Targum of the Pentateuch * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Praes Co◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * neer upon the transportation or remove to Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For Mary his mother having been betrothed to Ioseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. before they came â—oge the shewas found to be with child from or by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †righteous †by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to take Mary to wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note â— * or thou shalt for the antient Gr. and Lat. MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †when he was risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * took her to him to wife see v. 20 †or she for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears either see note 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Akiba c. â— * de vit Apoll l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * learned men or Magi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the king of the lews which is born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. * the Christ is or must be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dagger; the territory of Iudah * learnt from them exactly * had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †led them along 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by dream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note h. 〈◊〉 〈◊〉 〈◊〉