wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
partes distractum esse to be distracted several waies and when 't is rendred dividi to be divided it is yet oft to be taken in that notion of distraction Hence it is that the Hierusalem Targum Gen. 22. 14. describing Abraham's faith and ready obedience without any doubting or anxiety or distraction what to chuse describeth it thus Tibi perspicuum est nullam fuisse in corde meo divisionem quo tempere jussisti me offerre Isaacum c. Thou seest O Lord that I had no division or distraction in my heart when thou badst me offer Isaac and Gen. 25. 26. speaking of Jacob's not believing the newes of Joseph's being alive in stead of non credidit he believed not the Targum reads divisit cor ejus and he divided his heart The word in all other places in the New Testament signifies simply to be divided into two parts Mat. 12. 25. Lu. 12. 13. 1 Cor. 1. 13. and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 12. 14. And there is no appearance of reason that it should doe otherwise here Now for the vulgar reading of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front of verse 34. which indeed is very antient among the Latines as appeares by Tertullian's using it De. veland Virgin c. 4. Divisa inquit est mulier virgo quare quoniam innupta i. e. virgo cogitat ea quae sunt Domini that cannot well be imagined in the notion of differing For though the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with the Rabbines divisio Arithmetica division in numbring and thence differentia and discrimen difference of one from another yet first that importance of the Noun is not observed to belong to the Verb among them and 2dly the Verb in the singular cannot be applied to the two Nounes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman and the virgin in conjunction mulier virgo differt would not be true Latine nor would it be better Greek and therefore if that should be the reading the words must be rendred severally the woman is divided that is distracted and likewise the virgin But there would be no great sense in that the Context speaking onely of the distractions of the married whereas in the other reading to which we adhere the whole Context is very current and the meaning perspicuous as we have expressed it But the not understanding of this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for distraction seems first to have been the occasion of taking away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the end of ver 33. was of necessity to be put in the front of v. 34. and from thence all the perplexednesse of the place which is clearly taken away by the other reading V. 35. That you may attend This rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you may decently wait upon the Lord without distraction is avowed by the Syriack and the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing one thing by two words in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it very well CHAP. VIII 1. NOw as touching things offered unto Idols we know that we all have knowledge Knowledge puffeth up but charity edifieth Paraphrase 1. Now for that other part of your letter which enquires of the lawfulnesse of eating things offered to idols on occasion again of the Gnosticks infusions and accordingly speaks of the knowledge that you have from whence the word Gnostick comes see note on c. 1. c. and 2 Pet. 1. b. and Rev. 2. 6. that is knowing men that an Idol is nothing and so that that which hath been offered to Idols may as freely and indifferently be offered to Idols as any thing else I shall now tell you first that we orthodox Christians have knowledge too to wit that knowledge of our Christian liberty and therefore need not be despised by those among you who separate your selves from us in the pride of your hearts calling your selves Gnosticks which supposes all others ignorant but your selves but our care is to joyne charity or the love of God with our knowledge and that will encline us to suffer any thing for Christ's sake and so we shall not need to goe to their idol-feasts to save us from persecution as the Gnosticks doe and a little of this courage and love of Christ is much better tends more to our profit then all that pretended deep knowledge of their liberty which the Gnosticks pretend to and by that chuse to goe to the Idol-feasts rather then confesse and suffer for Christ see note on Rev. 2. b. 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know Paraphrase 2. And therefore if any man please himself with an opinion of his knowledge from such subtilities as these and so come to despise other men and not to consider what tends to their good and edification this man let him call himself Gnostick or what he will is farre enough from the true Christian knowledge or from directing his knowledge to the right end for that is charity or the edification of his brethren 3. But if any man love God the same is known of him Paraphrase 3. If any man love God sincerely and so adhere to him in time of danger or temptation he truly knowes God and consequently is known and acknowledged by God 4. As concerning therefore the eating of those things that are offered in sacrifice to idols we know that note a an idol is nothing in the world and that there is none other God but one Paraphrase 4. Having premised thus much concerning the name and sect of the Gnosticks who are such assertors of their liberty to doe all things and particularly in this matter think they have argued so subtilely for liberty to eat of the idol-feasts to make that an indifferent thing because forsooth an idol is nothing I come now to the thing it self by confessing their objection that an idol indeed according to the notation of the Hebrew word is nothing there being but one God and all the heathen idol-gods being but fictions of theirs so farre from being gods that they are but the works of mens hands 5. For though there be that are called gods whether in heaven or in earth as there be Gods many and Lords many Paraphrase 5. For though there be many called by that title whether the celestiall and supreme deities so esteemed among the heathen or inferiour of a second order called Baalim or Lords agents and mediators between the gods and men or whether the Sunne and Stars of Heaven or men of the Earth deified Theophylact. 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him Paraphrase 6. Yet we Christians know and are assured that
eares of wheat and proportionably from other seeds according to the property of each 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Paraphrase 39. And as it is among us one sort of flesh differs very much from another so much more a body of a man here on earth may differ in qualities from a glorified body in heaven 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41. There is one glory of the sun another of the moon and another glory of the starres for one starre differeth from another starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption Paraphrase 40 41 42. Two things are observable in the resurrection 1. the improvement of all mens estate who have their part in the resurrection of the just above that which here they enjoy 2. the severall degrees of glory that they then shall have one above another For as heavenly bodies are more glorious then earthly and one heavenly then another so is it in the resurrection And for the first of these which is the chief matter of present consideration the bodies that rise differ from those that died the state of the resurrection differs from that of this life that which was here was a corruptible body that which rises an incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble subject to or decayed by diseases and age but the future body is quite contrary glorious and strong 44. It is sown a naturall body it is raised a spirituall body There is a naturall body and there is a spirituall body Paraphrase 44. The body here is sustained by meat and drink but in the future state 't will be a body immortall that wants nothing to sustain it Such bodies indeed there are of both these sorts 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickening Spirit Paraphrase 45. One such as Adam is mentioned to have had Gen. 2. 7. and such as we had from Adam who communicated life to his posterity the other we shall receive from Christ that restores them from the grave when they have been dead 46. Howbeit that was not first which is spirituall but that which is naturall and afterward that which is spirituall Paraphrase 46. The immortal body was not first formed but that which needed sustenance so as without that it was to perish and after that the immortal body is to be returned to us in stead of that mortal 47. The first man is of the earth earthy the second man is the Lord from heaven Paraphrase 47. The stock of the animal life was Adam so called as an earthy man made out of the earth the stock of the immortal Christ the Lord that came down from heaven 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly Paraphrase 48. Such a body as Adam himself had such have all we mortal men and such a body as Christ now hath such shall we that live like him according to his example and precept have at the resurrection 49. And as we have born the image of the earthy we shall also bear the image of the heavenly Paraphrase 49. And as we have first been made like the mortal Adam so shall we be made like the immortal Christ when we come to heaven 50. Now this I say brethren that note f flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption Paraphrase 50. One thing only I shall adde that 't is not possible that these earthy corruptible weak ignominious bodies of ours should come to heaven unlesse they be first changed purified immortalized see note on Mat. 16. 17. e. 51. Behold I shew you a mystery we shall not all sleep but we shall all be changed Paraphrase 51. And therefore for those that are found alive at the day of Doom I shall tell you a secret not yet discovered to you that though they doe not die at all yet must they all be changed before they go to heaven these bodies thus qualified as now they are cannot come thither ver 50. 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Paraphrase 52. And this change shall be wrought in them in a minute at the point of time when all the world are summoned to judgment for God shall make the Angels sound a trumpet or make a noise like that of the trumpet call the whole world of men that ever was or shall be to judgment and at that instant all that were formerly dead shall arise in immortal bodies and those that are then alive shall from their mortall be changed into such 53. For this corruptible must put on incorruption and this mortal must put on immortality Paraphrase 53. For 't is most certain and necessary v. 50. that our mortal bodies must be changed into immortal 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to passe the saying that is written Dead is swallowed up note g in victory Paraphrase 54. And when this is done then shall that saying of Hos c. 13. 14. be made good that death shall be destroyed for ever never to recover strength again over any thing nothing from thenceforth shall ever die 55. O death note h where is thy sting O grave where is thy victory Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing the sting or wounding power of which is taken away by Christ and so on the state of separation of soul from body that it is such as shall not last for ever 56. The sting of death is sin and the strength of sin is the Law Paraphrase 56. The only thing that makes death like a serpent able to doe us any hurt without which it differs nothing from a calm sleep is sin as that hich gives sin any sterngth to mischief us is the Law which prohibits it and consequently brings guilt upon us 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ Paraphrase 57. But thanks be to God who by what Christ hath done for us hath given us victory over sin and death and by the conquest of sin getting out of the power of that hath made death but an entrance to immortality 58. Therefore my beloved
before any thing which now is created was and as all was created by him v. 16. so doe all owe their continuance and preservation to him 18. And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the praeeminence Paraphrase 18. And another title he hath to us beside that of Creator as he hath redeemed us and purchased us to be a congregation called by his name a Church of Christians and as by rising from the dead he hath conquered death and given us victory over it that we may after him rise also and so by all titles he hath right of dominion over all 19. For it pleased the Father that in him should all fulness dwell Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit ch 2. 9. 20. And having made peace through the blood of his crosse by him to reconcile all thâ—ngs unto himself by him I say note c whether they be things in earth or things in heaven Paraphrase 20. And that having by his sufferings and satisfaction for our sins made peace between God and the world he should reconcile all mankind unto God not onely the Jewes among whom he was born and who had formerly been his people and had the promises of Christ made to them but the very Gentiles also 21. And you that were sometime alienated and enemies in your mind by wicked works yet now hath he reconciled Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry and all the wicked practices that attend that he hath now brought back to his service used means by preaching of the Gospel to reform you to make you lay down your hostilities against God the wickednesses of your lives 22. In the note d body of his flesh through death to present you holy and unblameable and unreprovable in his sight Paraphrase 22. And to that end lai'd down his very life for you by that means to present you to his father as those which though sinners are yet reconciled unto him and are now acceptable in his sight free from all charge of sin from the accuser of the brethren 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every creature under heaven whereof I Paul am made a minister Paraphrase 23. Upon this condition onely that having given up your names to him received the faith ye continue firm and constant to the end and whatever persecutions assault you hold out by virtue of that hope which the Gospel hath furnished you with that Gospel I mean which is now made known and preached to all the heathen world see note on Rom. 8. d. and of which I am by Christ constituted an Apostle and publisher of it 24. Who now rejoice in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Paraphrase 24. And though it cost me dear bring many persecutions upon me yet is not this matter of any thing but joy unto me as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body and doth now again though he be in heaven indure in the persecuting of me an Apostle of his 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to note e fulfill the word of God Paraphrase 25. And a minister of his Church appointed immediately by God to bear his word to preach the Gospel to the Gentiles and particularly to you to whom by Epaphras I have done so ver 7. and to leave no place whither I can come by my self or others without preaching the Gospel to them 26. Even the mysterie which hath been hid from ages and from generations but now is made manifest to his saints Paraphrase 26. That Gospel I mean or revelation of the will of God which was not revealed so clearly in former ages but kept under shadowes and dark prefigurations but now is freely preached to all that receive the faith of Christ 27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles which is Christ in you the hope of glory Paraphrase 27. God being willing to exhibit to such and no longer to keep close this illustrious mercy of his to the Gentiles so long concealed viz. Christ preached the Gospel revealed to these and in it hope of pardon and of blisse afforded them upon reformation of their former lives and receiving and practifing the commands of Christ 28. Whom we preach warning every man and teaching every man in all wisdome that we may present every man perfect in Christ Jesus Paraphrase 28. Whose doctrine we now publish to the world his precepts of divine purity and his glorious promises first preaching the fundamental heads of the truth of Christ and then superstructing all farther knowledge of Christian duties and this to Gentiles as well as Jewes that by this means we may bring in servants to God as many as possibly we can to serve him in all that holinesse of life that Christ Jesus himself exemplified and prescribed 29. Whereunto I also labour striving according to his working which worketh in me mightily Paraphrase 29. Of which number I am one who endure some travail and toil and withall some persecutions and afflictions see 1 Thess 2. note b. according to the measure of that grace which he hath effectually bestowed upon me to the end Annotations on Chap. I. V. 15. First-born The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here referre to Christ's eternal generation because of that which is added to it the first-born of every creature which only gives him a precedence before all other creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the privilege of the first-born dominion over all his brethren and according to this notion 't is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture for a Prince or principal person So Ps 68. 27. David is called the first-born of the Kings of the earth that is the most glorious among them and Job 18. 13. we have the first-born of death And so among the Civilians Haeres heir signifies dominus Lord Iustinian Instit l. 2. tit 19. de haered qualit diffe § ult And thus may it fitly be a title of Christ incarnate in respect of his power over his Church the key of the house of David laid upon him But it is possible it may peculiarly referre to his resurrection in which
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
there God is said peculiarly to be present Hence it is that the well Lahairoi where the Angel appeared to Hagar Gen. 16. 7. 14. is by the Hierusalem-Targum Gen. 24. 62. styled Beer the well ubi manifestata illi fuit praesentia Domini majestatica where the majestatick presence of the Lord or the presence of God in majesty was manifested to her And so the Sanctuary where by the Cherubims God exhibited himself is called by the same phrase Gloria majestaticae praesentia Domini The Glory of the majestatick presence of the Lord Gen. 40. 34. So in the delivering of the Law which the Author to 〈◊〉 Hebrewes c. 2. 2. saith was spoken by Angels God saith Ex. 19. 11. the Lord will come down in the sight of all the people and I have talked with you c. 20. 22. Now how those Angels the good Angels the Courtiers of God appeared may be collected in generall from their title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels of light in reference to a lucid shining flaming appearance as the Philosopher saith that if God would take upon him a body it would certainly be light but more distinctly from the story of it Mat. 28. 3. His appearance vvas as lightning and his garment vvhite as snovv as Luke 9. 29. 't is said of Christ on mount Tabor his cloathing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhite and flashing as lightning doth i. e. a bright shining cloud such as in Exodus is call'd a cloud by day but fire by night a pillar of cloud Deut. 31. 15. or fiery appearance in the midst of a white cloud as of a garment i. e. cloathed or encompass'd with it which is directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lightsome cloud even now mention'd and so generally the Scechinah by which the Hebrews use to expresse Gods presence on earth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory from Exod. 24. 16. the glory of the Lord abode c. see Note on Rom. 1. f. and c. 9. c. and Jo. 1. c. and that glory generally express'd by Painters by the rayes or beams of the Sunne or light because that is the liveliest resemblance of it as 't is set down Luke 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord shone about them which is added to the mention of the Angels coming to them And so God's promise of coming to the people on Sinai the third day c. 19. 11. is thus performed v. 16. there were thunders and lightnings and a thick cloud upon the mount And agreeable to this it is that in that other visible descent of the holy Ghost upon the Apostles Act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seen by them tongues parted or divided as of fire and it i. e. the fire or that so like fire sat or rested on every of them That which appeared was cloven or divided tongues as of fire several flashes or beams as of fire in the shape of tongues divided as it is easie to conceive by a flame cleft asunder in many places according to the natural motion of flames of which every part as it extends it self in longitude grows more Pyramidal and so divides from the part next to it and one of these divisions did as it were lambere lick and so rest upon the head of every of the Apostles according to the Hebrewes phrase or idiome who for flame of fire use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tongue of fire Isa 5. 24. because a flame is of that form say they Somewhat like this hath the appearing of Angels generally been in the Scripture see Exod. 19. 18. where God descends on the mount in fire gloria praesentiae divinae in flamma ignis saith the Jerusalem-Targum the glory of the divine presence in a flame of fire which is but the explication and rendred as the reason of what was said before v. 16. of the lightning and thick cloud or thick cloud or darknesse where God was Gen. 20. 21. and therefore Psal 104. 4. his ministers i. e. Angels ministring to him are said to be a flaming fire Thus in the first mention of it Gen. 3. 24. the Jerusalem-Targum reads gloriam divinae praesentiae supra duos Cherubinos collocavit he placed the glory of the divine presence upon two Cherubims where in the Hebrew we find the two Cherubims and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming sword we read it but it may perhaps be better rendred a flame of sword i. e. of separation division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred sword signifies division as is exemplified by Mat. 10. 34. compared with Luke 12. 51. where instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sword in one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 division in the other and then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flame of division or partition there signifying that appearance to be a bright shining as of fire and that parted one from another in many places to turn every way saith the text will be somewhat answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided in the Acts in respect of the division of the fire that appeared in several branches but certainly in respect of the fire By all that hath been said the meaning of the words in this place may be conceived to be this The heavens were opened to Christ and the Spirit of God himself invisible and taking no bodily form or shape upon him was by John seen to descend upon him as a Dove descendeth and lighteth on any thing or as it were a dove that which appeared someway resembling a dove with the wings spread abroad and hovering over one viz. Angels the token of God's or the holy Ghost's presence appeared in a bright shining cloud or a flash of lightning in a cloud and this stooped down upon him and with that lightning thunder and with that thunder a voice v. 17. see Note on Acts 19. b. And this as the solemnity of his Consecration Imposition of hands as it were from Heaven by which he received his commission to his Prophetick office which he after communicated to his Apostles in a manner somewhat like Acts 2. 2. V. 17. Beloved son Those words of the Father from heaven both here and at the Transfiguration c. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is my beloved Sonne in whom I am vvell pleased were by him deliver'd with an intention that they should be understood to relate to that Prediction before deliver'd concerning the Messias Isa 42. 1. This will not so easily and so clearly appear by comparing these words with that Prophecy either in the Hebrew or the Greek because for beloved here and c. 17. 't is chosen there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased here and c. 17. the Septuagint there have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul hath accepted him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son here and c. 17. 't is there in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉
learners those that now heard and received his doctrine though perhaps not absolutely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 5. 1. the promiscuous multitude the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. 25. the many troops that followed him but I say the multitudes of Disciples that beleived on him were astonish'd at his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he taught them thus Luke 6. 17. it is set down distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude of Disciples out of which 't is said he chose twelve v. 13. signifying that there were more Disciples then those twelve in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the great multitude of people from all Judaea c. that came to hear and to be healed of him So oft in other places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple is applyed to all that entred into his school as well as to the Twelve So c. 8. 21. 't was a Disciple which said Lord suffer me first to bury my father but sure none of the Twelve and so in many other places From all which 't is clear to whom the doctrine and precepts of this Sermon belongs as also who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye who are said to be the salt of the earth c. v. 13. not the Apostles peculiarly for as yet there were none such but all Christians which were then in the world and so in like manner all that should succeed them in that title all that enter Christs school that professe his doctrine and so follow him as obedient Disciples V. 5. The earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very often hath a peculiar Critical signification in the Gospels and referres to the land of Judaea and here by being promis'd to the Meek and obedient looks distinctly on the fift Commandement and in it on the Land which the Lord thy God giveth thee i. e. a fruitful prosperous being here on earth which is here said to belong by promise of God peculiarly to the Meek And though sometimes it proves not so when in time of civil dissensions the supreme Governours are resisted and perhaps overcome for then the Meek or obedient conscientious subjects are commonly involv'd in the worst because in the Princes condition are deprived of their part in this promise turn'd out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritance or portion yet because this is an irregular and extraordinary case in respect of which this General rule is capable of exception and because this is a particular tryall fit to befall a righteous man to see whether his estate will tempt him out of his duty and because the Godly mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporal felicity that is promis'd to him is alwayes with this reservation unlesse it be fitter for his turn that God make some experiments by afflicting of him which if he be found faithful in such tryals will encrease his glory and abundantly recompense the losse of this earth here by the land of the living hereafter and because the Hundred fold promised in this life i. e. the most fruitful Canaan-harvest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inheriting of this plentiful land is dispensed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an allay or mixture of persecutions therefore I say the truth of this promise still remains good that the meek shall possesse the earth that obedience to superiours hath generally though with the exceptions premised the promise of this life and on the other side the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cry which saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring disobedience sedition c. is there saith he the peculiar cause of desolation even of Temporal infelicities V. 8. See God The seeing God here may perhaps not look so farre off as the Beatifical vision in another world but be first fulfill'd in the work of Grace in opening our eyes to behold the wonderful things of God's law for this belongs peculiarly to the purity of heart as that excludes both hypocrisie and uncleannesse filthinesse of the flesh and spirit Thus saith Origen did God exhibit himself to be seen of Abraham Isaac and Jacob not to the eyes of their Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure heart contra Cels l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers Porphyry Iamblichus Plotinus Marinus when they speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly in Hierocles his pref on the Golden verses V. 9. The Peacemakers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or work in sacred dialect doth oft signifie the habit or bent of the mind with the consequent actions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit or live indulgently in sin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a sincere inclination or resolution of mind which is never sine effectu utterly uneffectuall toward righteousnesse as that signifies the practise of Christian virtues Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. 18. they that work Peace are peaceable minded men and so proportionably the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers is used in this place in the same signification As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows they shall be call'd sons that must be rendred according to the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called i. e. to be mention'd on Mat. 2. k. And so 't is used 1 John 3. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God both here and v. 45. are they which partake of and resemble him in some special divine excellencies as sons of God are imitators of him Eph. 5. 1. such as peaceable-mindednesse here Just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Mars are good souldiers and sons of Neptune men of a savage and tyrannous disposition And so 't is observable that John 8. 39. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe the works and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being willing or delighting to doe them v. 44. are evidences of Sons V. 11. Shall revile you As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall call his name c. 1. 23. signifies his name shall be called and so in other places there noted so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they shall persecute and revile you signifies when ye shall be persecuted c. and v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so they persecuted the Prophets without any intimation who the Persecutors were is so were the Prophets before you persecuted See Note on Luke 16. 9. V. 13. Have lost its savour The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insipidum unsavoury and then by a Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and here one of those is taken for the other and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for being saltlesse insipid unsavoury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having lost all its saltnesse all of that quality that belongs to that creature V. 17. Law
designed matter that followes but ye have obeyed from the heart the form of doctrine delivered to you V. 15. Children of the bride-chamber Those which were the speciall guests of a marriage-feast were by custome to go and fetch the Bridegroom and wait on him to the marriage feast as we see the practise of it 1 Mac. 9. 37. so Mat 25. 1. the ten virgins took their lamps and went forth to meet the bridegroom and those that were ready at his coming v. 10. went in with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to the marriage-feast for so the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render marriage signifies Mat. 22. 3. Jo. 2. 1. not a marriage but a marriage-feast in Canah of Galilee So there were in Homer three sorts of feasts of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 415 whereupon saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three are severall species of feasts So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philo so nuptias celebrare in the Civill law the marriage festivity these speciall guests which attended these Nuptiall solemnities are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus and here the sons or children of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place in which the Bridegroom and Bride are These I suppose are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 29. the friends of the bridegroom which saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are carried in the same chariot with the bride and bridegroom or else goe with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on foot and of these some performed some nuptiall offices to the bridegroom as to be the Kings friend 1 Kin. 4. 5. is a speciall office of neernesse about the King So we find in Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. One of the bridegrooms friends is call'd the Doorkeeper Of these it is here said that as long as the bridegroom is with them that is as long as the marriage-feast is celebrating parallel to which is the time of Christs abode on this earth marrying himself to his Spouse this Church of his It is not imaginable that they should mourn or fast but when this marriage-feast was turned into a funerall obsequy then should they fast in those daies See more in Note on Joh. 3. 29. b. V. 17. Bottles The use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skins for the keeping or carrying of wines is ordinary in authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer in a goats skin Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78. see Casaubon on Athenaeus So in Spaine the wine is carried in borachoes bags made of hog-skins and the whole skin of a hog made up close to put wine in V. 18. Rules There was among the Jewes the lesser or the greater Sanhedrim or Consistory Mat. 5. 22. The former consisting of 23 Judges in every City the latter of 72 in Jerusalem The greater Sanhedrim was made up of the chief Priests and Elders or Presbyters of the people call'd oft the Elders of Israel and the Scribes of the people Jud 5. 11. or in the Chaldee paraphrase the Scribes of Israel they of the lesser consistory were call'd Rulers as here See Note on Mar. 5. c. V. 23. Minstrels This custome of having musicall instruments in funeralls came to the latter Jewes from the rites and manner of the Gentiles For though in the Misna Rabbi Jehuda saith that at the funerall of the wife there should be instruments at least besides the person which began the lamentation yet this testimony of his is but of the latter times such as this in this verse And in the Old Testament there is no mention of any such custome They were wont indeed to mourn for the dead Ecclus. 22. 10. and to commend them thereby to excite the living to the imitation of their virtues or that they may lay it to heart Eccl. 7. 2. And so 't was at the death of Tabitha where the widows wayled and shewed the coats and garments which her liberality had provided for the poor in her life-time and many other ceremonies they used as you may find Ezech. 24. 17. and Jer. 16. 6 7. As 1. Tearing their flesh 2 ly Shaving their heads bald 3 ly the Neighbours sending in good cheer which is in Ezechiel eating the bread of men or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be better rendred of mourners and in Jeremy not tearing but * breaking bread to the mourner to comfort him and as it followes giving the cup of consolation to drink so saith Jâ—sephus of Archelaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mourned seven daies for his father and made a sumptuous funerall-feast for the multitude and he addes that this custome among the Jewes was the impoverishing of many and that upon a kind of necessity for if any man omitted it he was accounted no pious man So the meat of mourners Hos 9. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the funerall feast in the Epistle of Jeremy v. 32. and to that perhaps belong the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messes of meat set on the sepulchre Ecclus. 30. 18. But all this while no mention of instruments of musick in funeralls among the ancient Jewes of the old Testament But on the other side the use of musick in lamentation is mention'd among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonable things Ecclus. 22. 6. Songs of lamentation they had Jer. 9. 17. Amos 6. 15. Jer. 34. 5. Jer. 22. 18. but these were perform'd only by the Voice not by Instruments saith Schickard This custome of Instruments in funeralls was heathen and came in but late among the Jewes Among the heathen there is frequent mention of it both among the Romans under the style of Sicinnium and in Apuleius monumentarii choraulae and among the Grecians under that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Aristot l. 5. de gen Anim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Artemidorus l. 1. c. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for that which here follows the mention of minstrels the company keeping a stirre That belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wailing of the rest of the company and may be explained by an expression in Homer where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginners of lamentations followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the women or the company stoodabout wayling The Musicians beginning and all that were present following in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Lucian calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beating of their breasts to the musicall instrument And that this was the custome about Christs time is clear by Josephus who speaking of the
Scotchmen use the phrase to be justified for to be hanged and our Common-law forms of commission to the Judges are Praecipimus tibi quod tu justicies we command thee that thou shalt justifie in condemning as well as absolving Should this notion of the word be here thought appliable then the sense would be this At the coming and preaching of Christ and that wisdome from above to the Jews the learned and chief and wisest among them those of the Sanhedrim which by an Hebraisme may be called the children of wisdome either wisemen or those which of all others pretended most to divine knowledge that is the Pharisees Doctors of the Law c. Luke 7. 30. rejected Christ and all the wayes of preaching the Gospel to them and this they did universally all saith S. Luke not all the Jewes but all the wisemen all the sons of wisdome Luke 7. 35. These though in reason they should have acknowledg'd Christ before all others he being wisdome it self and they the great pretenders to divine wisdome did yet prove the greatest enemies opposers exceptours arguers quarrellers against it held out most impenitently v. 21. and which way soever the addresse was made to them they had still exceptions against it v. 18 19. and at length in the Attick sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused him to be condemn'd and put to death executed the wisdome of the Father Christ himself But the former appears by comparing it with S. Luke to be the sense of it V. 23. Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie here the place of Hell but a state of perishing or dissolution And because this is the first place wherein the word is used in this book It will not be amisse more largely to clear the notion of it Among profane writers it is clear that the word signifies not the place of the damned no nor any kind of place either common to both or proper to either blisse or woe but only the state of the dead Thus in Cornutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be no body knows where according to the definition of death in Job c. 14. 10. man giveth up the ghost and where is he and agreeable to the Etymologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible state and so in the Rhetors Severus Sophista c. 't is generally call'd not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore saith he the meaning of that fable of Hades stealing Ceres's daughter is the perishing of Corn in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disappearing of the seeds in the earth for some time which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken absolutely for death 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist before I goe hence and be no more seen and so Heb. 8. 13. that which grows old is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer to disappearing or death So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is nothing which doth not at last come to it and become its possession The same is meant by him when he defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last ayr that receives souls not referring to any particular place but that state of the dead which the Atheist Wisd 2. calls the vanishing as the soft ayre So Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the helmet of Hades which makes men invisible he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or death of every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he that comes becomes invisible Thus in those which are call'd the Sibyllin Oracles if they were not written by a Christian upon occasion of this close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades received them this account is given of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where 't is clear that Hades is the common state of the dead when their bodies are laid in the grave the condition not only of the wicked nor only of the godly but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all mortall men who as there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were gone to Hades were honour'd by us So in Philemons Iambicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two paths in Hades one of the righteous the other of the wicked In the Scriptures of the Old Testament the word is used accordingly of Jacob Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will goe not to the Grave for he thought his son devoured by wild beasts but to Hades that is out of this life to my son mourning So Esth 13. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to die v. 6. to be kill'd for that heathen King cannot be thought to dream of Hell So Bar. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies death being there set to note the vanishing transitory estate of men who die and are succeeded by others So 3. Mac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are neer Hades or the state of the dead or rather are come at it So when Acts 2. 27. out of Psal 19. 10. we read of the soul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the soul signifies the living soul so Hades must be the state of the dead the state of separation of soul from body So Apoc. 6. 8. after the mention of death is added and Hades that is continuance in death of both which together 't is accordingly said that they had power to kill with sword c. and c. 20. 14. Death and Hades are cast into the Lake of fire and v. 13. gave up those that â—ere in it which sure cannot be said of hell from whence there is no release So Ecclus 48. 5. he that raiseth the dead from death and Hades sure raises not out of hell and so in the Song of the three children Gods delivering them from Hades And when Eleazar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades So 2 Esr 4. 41. In Hades the chambers of souls are like the womb of a woman desiring to powre back the souls that are departed from the bodies to their wonted abodes again as a woman that is come to her time desires to bring forth Thus every where doth this word signifie a state of death destruction denotes no place either of souls heaven or hell or of bodies the grave but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible state That the Writers of the Church had this notion of the phrase in the Creed may be discerned among many by this place in Theophylact in Rom. 4. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing he died having no sin it was reason he
way of eminence somewhat above other men and yet live in so mean a humane condition on the other side and have call'd my self by no other name among you pretended to no other title but that of the son of man Who am I taken to be In the other Gospels of Mark 8. 27. and Lu. 9. 18. 't is only thus Who do men say or who say the people that I am V. 17. Flesh and blood The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is an Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying no more then a meer man here upon the earth one that hath ascended no higher then the common state of men Thus 't is ordinary in the Jewish Writers Take one example for all in Gemara Babyl ad Cod. Berachoth where a parable of a rich man the first draught as it were and monogramme of that which is enlarged and fill'd up with lively colours by our Saviour Lu. 16. 19. is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable of a King of flesh and blood that is of a humane mortal King here on earth Thus 1 Cor. 15. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood cannot inherit the kingdome of God that is these corruptible gross earthy bodies of ours till they be refined So Eph. 6. 12. our wrestling is not against flesh and blood that is against ordinary humane enemies but as it follows against the most powerfull enemies c. and so here when Christ tells Peter that that confession of his That Christ is the Son of God was not founded on any humane testimony nor on the votes and wishes of men which were not much likely to be gratified by this doctrine but on that stronger of God himself And so when S. Paul mentions his call to Apostleship immediately from heaven Act. 13. 2. he adds Gal. 1. 16. that he applied not himself to flesh and blood that is to any men to receive mission or commission of Apostleship from them V. 18. Rock The name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a stone here such an one as for the firmnesse and validity is fit to bear the greater stresse and weight in the building is applicable to the person of S. Peter in respect of the Church He was the Apostle of the circumcision as Christ himself was He was already a very considerable Disciple joyn'd ordinarily with Jamâ—s and John in the participation of some favours which others enjoyed not though in Christs favour John enjoy'd the first place Joh. 13. 25. be twice made confession with greatest boldnesse of Christs being the Messias and son of God Joh. 6. 19. and here And after the Resurrection of Christ he had among the twelve the honour of his first appearing 1 Cor. 15. 5. and proportionably was first of all to preach and make known to the Jewes but so as not to exclude the Heathens the truth of that which he here profess'd viz. that Jesus is the Christ In this respect it is here told him that he should be a stone by way of excellence for amongst the Hebrewes all the Levites were in a common notion of this phrase call'd stones of the Temple such as next the corner-stone may also be called the first stone in building the Church of Christ which when 't was once built should never be destroyed again and that he should have a power of governing signified by the keyes v. 19. yet so as that other Disciples are to be look'd on as foundation-stones also Ephes 2. 20. Revel 21. 14. see note on c. 10. b. as they are called after the erecting of it columnes and pillars Gal. 2. 9. that is principall supporters of the Church built and principall ingredients in the building and so also endowed with the power of governing of binding and loosing c. 18. 18. remitting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him So that the application of this whole speech to S. Peters person doth not either immediately import or by necessary or probable consequence inferre any Oecumenicall pastorall power in him much lesse in any other person by claime of succession from him over other Apostles and their plantations that is the Universall Church of Christ but only a reverence due to him who was so excellent and principall an instrument in the first erecting of the Church and in proportion also to his Successors in each Church by him planted as far as they should walk in his steps And for any other priviledges of particular See or Bishop upon claim of succession from him they cannot appear to belong to any one or more above all others by the force of this Text. Ib. Hell Hades here according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mention'd note on c. 11. i. signifies death or grave or destruction and by consequence Satan also who hath the power of these Then for gates they may signifie first power force strength which consists in armes or weapons which were usually kept over the Gates of the cities Secondly counsell contrivance stratagems policy because they were wont to sit in counsell in the Gates Thirdly wordly authority borrowed by Satan from his instruments the heathen powers of the world because judgment was wont to be exercised in the Gates and so these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Macarius his style being put together will conclude that 't is not all the power and strength wisedome and policy authority and Empire in the world no not death or grave which are proverbially irresistible Cant. 8. 6. nor Satan himself that shall be able to destroy this fabrick now to be erected by Christ and his Apostles in the hearts of men though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed Now that all this shall not prevaile against the Church may be understood either as the Church signifies particular persons beleivers true faithfull Christians of which the Church consists or as it signifies the whole congregation and society of men As the Church signifies the persons so the phrase imports that though Christians shall die yet Death shall have no dominion over them Christ shall break open those barres and rescue them by his resurrection from the power of the grave As it referres to the Church in complexo that is to the whole congregation of Christian professors so it signifies a promise of Christ that it shall never be destroyed so as to perish totally irrecoverably but whatsoever change it undergoes in the world it shall again lift up the head and have as it were its resurrection which promise is perform'd if as it decaies or perishes in one branch or part it receive and flourish in another V. 19. Keys of the kingdome What is here meant by the keyes is best discernible by Isai 22. where God foretells Eliakim v. 20. the son of Helkiah that he will call him and cloath him
performances 8. But be not ye called Rabbi for one is your master even Christ and all ye are brethren Paraphrase 8. But doe not ye contend thus for superiorities for precedence one above another for you are all fellow servants by being fellow Christians 9. And call no man your note d father upon the earth for one is your father which is in heaven Paraphrase 9. And give not up your faith absolutely to be swayed and ruled by any man as children are to be swayed wholly by theâ—â— parents bare will and as these men Pharisees c. have their admirers and followers in religion whereas indeed God your father in heaven is onely he to whose doctrine and precepts ye owe this absolute faith and obedience 10. Neither be yee called Masters for one is your master even Christ Paraphrase 10. And doe not ye pretend to be leaders or teachers but all fellow disciples that receive the faith from me and so communicate it to others 11. But he that is greatest among you shall be your servant Paraphrase 11. As for any precedency or superiority which shall hereafter be instituted in the Church ye are not to look upon that but as an office of burthen and duty of watching and waiting on them over whom ye are placed 12. And whosoever shall exalt himself shall be abased and he that shall humble himselfe shall be exalted Paraphrase 12. And indeed for this this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church ought never to be admitted to it but he that shall thinke himself unworthy of it is fittest to be advanced to it 13. But wo unto you Scribes and Pharisees hypocrites for yee shut up the kingdome of heaven against men for yee neither go in your selves neither suffer yee them that are entring to go in Paraphrase 13. yee keep the multitude from embracing the Gospell or doctrine of Christ to which they are generally enclin'd yee suppresse the meaning of the Scriptures which belong to the Messias And not only reject Christ your selves but prohibite others from beleiving on him which were it not for fear of you would willingly imbrace him 14. Woe unto you Scribes and Pharisees hypocrites for yee devour widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Paraphrase 14. For in stead of shewing mercy and charity to them that are left destitute ye on the other side are greedy and rapacious grinde the face of the poor and devour the remainder of their substance whom ye ought in reason to relieve and that ye may doe these acts of uncharitablenesse more securely yee pretend to great piety and for a colour or faire shew that you may be the more trusted and so have opportunities to doe it the better use to make long prayers But for this for your making piety a colour and guise under which to practise the greater sinnes 15. Woe unto you Scribes and Pharisees hypocrites for yee compasse sea and land to make one note e proselyte and when he is made yee make him twofold more the child of hell then your selves Paraphrase 15. to get one Gentile to your religion and when he is so by teaching him the worser part of your doctrine that which fortifies him against the receiving of Christ and by pressing him to that legall strictnesse which is commanded you as Jews but belongs not to him you put him into a far worse and more dangerous estate and make him more vehemently to oppose the Gospell then your selves or your own children naturall Jewes 16. Woe unto you yee blind guides which say whosoever shall note f swear by the Temple it is nothing but whosoever shall sweare by the gold of the Temple he is a debtor Paraphrase 16. Wo unto you which take upon you to be the leaders of the blind Ro. 2. 19. and are blind your selves saying If a man swear by the temple he is not obliged by that oath but he that swears by the Gold of the Temple in any promissory oath he renders himself a debtor in any assertory he is guilty of perjury if it be not true 17. Yee fools and blinde for whether is greater the gold or the Temple that sanctifieth the Gold Paraphrase 17. What a sottish senselesse folly is this which your deep learning hath advanced you to For sure the Gold of the Temple which receives all the sacrednesse it hath above other gold meerly from being the Gold of the Temple cannot be more sacred then the Temple it self nor consequently the oath by the gold obliging when an oath by the Temple it self is not 18. And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty 19. Yee fooles and blinde for whether is greater the gift or the altar that sanctifieth the gift 20. Whoso therefore sweareth by the altar sweareth by it and by all things thereon Paraphrase 20. The swearing by the altar conteins in it that other oath which yee take to be so much more obliging that by all the free-will offerings presented at or on the altar and so cannot possibly be lesse obliging then that alone 21. And whoso shall sweare by the temple sweareth by it and by him that dwelleth therein Paraphrase 21. by God who although he have his throne in heaven yet is pleased to own the temple as his place of residence or dwelling upon earth 22. And whoso shall swear by heaven sweareth by the throne of God and by him that sitteth thereon 23. Wo unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and anise and cummin and have omitted the weightier matters of the law note g judgment mercy and faith these ought yee to have done and not to leave the other undone Paraphrase 23. in matter of paying tithes you are as exact as any the strictest lawyer would require of you descending to the tithing of herbes of which there was doubt and dispute whether they ought to be paid or no but for the great morall duties both of the second and even the first table just dealing and works of mercy towards men and the great duty even of the Law Faith in God you are farr from the practise of these which being the most considerable weighty duties ought most precisely to be walk't in to be made your work and care and the other though not to be left undone yet counted inferiour to those 24. Yee blind guides which streine at a gnat and swallow a camel Paraphrase 24. are very scrupulous in small and very adventurous in the greatest matters 25. Woe unto you Scribes and Pharisees hypocrites for yee make clean the outside of the cup and of the platter but within they are full of extortion and excesse Paraphrase 25. Yee are all for washing of outsides as of your vessells to eat and drink in so also of your hands and whole bodies and in
expected by them And so 1 Joh. 2. 28. there having been before mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 18. the last hour then present which belongs therefore to that matter both by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the then presence of it John being the disciple that lived to see it and by the Antichrists again that were to come before it Of this coming of Christ it is that Cunaeus and some other learned men interpret the Prophecy of Jacob of Shilos coming For that by Judah is signified the Jewish nation and by the Scepter the government or politia 't is clear which yet did not depart from them at Christs birth no nor at his death till about forty years after at which time the government was wholly taken away from the nation and from that time to this was never in any degree recovered again and so that Prophecy then and not till then perfectly fulfill'd and at the same time was the preaching of the Gospel to the Gentiles which followes in that place Thus when Christ answer'd Peter about John If I will c. ch 21. 20. which is in effect that John should live till this coming of Christ 't is clear that it must belong to the destruction of the Jewes which John did outlive That this is the meaning of his coming in glory with his angels Mat. 16. 27. hath been shew'd already So again Mat. 26. 64. his coming in the clouds of heaven though it may be thought to look toward his finall third coming at the great day of doome yet as the very Jewes have observ'd that that phrase signifies the infliction of judgment or punishment so that it doth so there appears by the beginning of the verse where saith christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now that is within a short time saith Euthymius you shall see this c. To the same may be applied that parable wherein the Master giving talents to his servants bids them occupy till he Come Lu. 19. 13. that the disciples use the talent intrusted to them to get beleivers to Christ in Judaea till the time when Christ thus Comes to visit So Lu. 18. 8. when the son of man comes that is when Christ thus comes to judge this nation shall he find faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this land of Judaea that is very little faith should be found among them The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Rabbins signifying in the same manner as it doth Lu. 21. 23. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among this people and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Judaea v. 30. So Heb. 10. 37. yet a little while and he that cometh will come and will not delay which cannot be interpreted of any other coming but this and had before been express'd v. 25. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching see the Note on that place And all this agreeable to that expression in S. Luke c. 19. 15. where in the parable there is mention of the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returning or coming back when he had received the kingdome that is of Christ returning again after his going to heaven and that first to call his servants to account for the talents to see what profit came in of all his and the Apostles preaching on earth and then for his enemies that would not have him raign over them that is the Jewes that rejected and crucified him to send for them and see them slain before him The only objection of any appearance of reason against this interpretation is that this destruction being wrought by the Roman army and those as much enemies of Christianity as any and the very same people that had joyn'd with the Jewes to put Christ to death it doth thereupon appear strange that either those armies which are call'd Abominable should be call'd Gods armies or that Christ should be said to come when in truth it was Vespasian and Titus that thus came against this people To this I answer 1. that 't is ordinary with God in the old Testament to call those Babylonish Assyrian heathen armies his which did his work in punishing the Jewes when they rebell'd against him As for Vespasian though it need not be said and though the answer is otherwise clear that Christ is fitly said to come when his Ministers doe come that is when either heathen men or Satan himself who are executioners of Gods will when they think not of it are permitted by him to work destruction on his enemies to act revenge upon his crucifiers it is yet not unworthy of observation how easie it might be in many particulars to shew that Christ was resembled or represented by that Emperour As 1. that it was before-hand prophecyed of him that he should be Emperour see Josephus l. 3. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suetonius Tacitus Dion 2 ly that an oxe brake in and fell downe at his feet in Suetonius as when Christ was born in the stable it had been 3 dly that he healed the blind and the lame with spittle and touch So Sueton c. 7. and Tacit. l. 4. Hist 4 ly that he was most humble and mild humillimus clementissimus saith Suetonius a perfect image of what was most eminently true in Christ Learn of me for I am meek c. 5 ly that he shut the gate of Janus Temple and erected a Temple of Peace Josephus de Bell. Jud. l. 7. c. 24. and Baron ann 77. 6 ly because he came out of Judaea and was Ruler over the Gentiles and so was by Josephus beleived to be the Messias 7 ly that neither he nor his son Titus would be call'd Judaicus in token of their victory over the Jewes but ascribed all the conquest and whole work to God saith Dio. 8 ly that he was by the Jewes themselves taken for Shiloh or Christ because at that time all the progeny of the Assamonaei were ceased By all which it is clear how farre it would be from strange how agreeable to Scripture-prophecies which must be allowed to have somewhat of figure in them and not to be perfectly literall that Christ should be described here in the person of Vespasian to return and so to come again to avenge his crucifixion and punish the Jewes that crucified him To which purpose many farther parallels betwixt the story of that destruction and the passages in the story of Christ might be observed out of Josephus As 1. That in Galilee were the beginnings of these miseries Joseph de Bell. Jud. l. 3. where Christs first miracles were wrought 2. That from Mount Olivet the siege began l. 6. c. 10. where Christ seems to have been v. 1. when he began to deliver this Prophecy against them and neer which place it was that he was apprehended 3 ly That the time of the Passover was the beginning of the slaughter c. 11. and lib. 7.
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
attending on that destruction Josephus mentions many de Bell. Jud. l. 7. c. 12. especially that of a Comet in forme of a fiery sword which for a year together hung over the City But this was but a presage of the fatall destructâ—on of that city and so though it were a visible signe of the sonne of mans coming that is of the vengeance which he meant to work upon this people and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being literally in heaven yet it cannot belong to this place which sets down the consequents which ensued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the distresse and straights of those days that is after the siege of Jerusalem v. 29. And therefore this signe of the son of man may rather signifie here such a manifestation of Christs presence in this punishment of the Jewes as should convince them that it was for their crucifying of him that it was come upon them and accordingly mourn all the tribes of Israel as it followes c. V. 51. Cut him asunder T was the law for Debtors that were accused and cast in Judgment for falsenesse or not performance of promise and obligation to Creditours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut asunder saith Tertull. Apol. p. 22. and so proportionably Stewards that have not performed their Masters trusts And these are ranked with hypocrites that is knaves false deceitfull persons expressed by S. Luke in setting this down c. 12. 46. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbeleivers or unfaithfull And the meaning of the verse seems to be this that they which in stead of serving Christ in his Church in bringing in beleivers to him shall upon the persecuting of Christians by the Jewes and the deferring this vengeance of Christ upon that people begin to joyne with the Gnosticks 1. in their complying with the Jewes and persecuting the Orthodox Christians 2 dly in indulging to the licentious practises observable among them these Apostate false servants of Christ shall pay dearly for it shall be destroyed by Christ like false stewards be joyn'd with the Gnosticks those hypocrites or unbeleivers abominable reproaches and stains of the Christian profession as in their practises so in their destruction CHAP. XXV 1. THEN shall the kingdome of heaven be likened unto ten virgins which took their lamps and went forth to meet the bridegroom Paraphrase 1. At that point of time last spoken of the heavy visitation on this people The condition of Christians will be fitly resembled by this parable of ten virgins which took hand-lamps then in use and fit to carry abroad for night-lights and went out to fetch a bridegroom and the bride and wait on them to the feast See Note on c. 9. c. and Rev. 18. 23. 2. And five of them were wise and five were foolish Paraphrase 2. prudent provident and the other five improvident 3. They that were foolish took their lamps and took no oyle with them Paraphrase 3. took with them their lamps and oyle in them sufficient to maintain them at present but had no provision or store for the future 4. But the wise took oyle in their vessels with their lamps Paraphrase 4. a provision of oyle in vessels which they had for that purpose to replenish their lamps when the oyle which was in was spent 5. While the bridegroom tarried they all slumbred and slept 6. And at midnight there was a cry made Behold the bridegroom cometh goe ye out to meet him Paraphrase 6. a great noise hurry and proclamation 7. Thed all those virgins arose and trimmed their lamps Paraphrase 7. went to trim their lamps and fit them for their march but when they went to doe so some of them had oyle and others had spent it all 8. And the foolish said unto the wise Give us of your oyle for our lamps are gone out Paraphrase 8. for ours is all spent and so our lamps are gone out 9. But the wise answered saying Not so lest there be not enough for us and you but goe ye rather to them that sell and buy for your selves Paraphrase 9. And the wise answered them that they had reason to fear that if they should be so kind they should deprive themselves and not have sufficient for both 10. And while they went to buy the bridegroom came and they that were ready went in with him to the marriage and the dore was shut Paraphrase 10. place of nuptial entertainment 11. Afterwards came also the other virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not Paraphrase 12. here is now no entertertainment for such as you who have by your sloth and improvidence betrayed your selves 13. Watch therefore for ye know not neither the day nor the hour wherein the son of man cometh 14. For the kingdome of heaven is as a man travelling into a farre country who called his own servants and delivered unto them his goods Paraphrase 14. his domestick officers in their severall places stewards husbandmen c. 15. And unto one he gave five talents to another two and to another one to every man according to his several ability and straightway took his journey Paraphrase 15. what was competent for that imployment place office exigence of businesse intrusted to him under his Lord and agreeable to his capacity 16. Then he that had received the five talents went and traded with the same made them other five talents 17. And likewise he that had received two he also gained other two 18. But he that had received one went and digged in the earth and hid his Lords money 19. After a long time the Lord of those servants cometh and reckoneth with them 20. And so he that had received five talents came and brought other five talents saying Lord thou deliveredst unto me five talents behold I have gained besides them five talents more 21. His Lord said unto him Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. Paraphrase 21. in trafficking with these lower meaner things see Luke 19. 17. and 16 10. thou shalt be highly dignified Luke 19. 17. as one of them that thy Lord hath joy of or that he delighteth to honour Hest 6. 6. 22. He also that had received two talents came and said Lord thou deliveredst unto me two talents behold I have gained two other talents besides them 23. His Lord said unto him Well done good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 24. Then he which had received the one talent came and said Lord I knew thee that thou art an austere man reaping where thou hast not sown and gathering where thou hast not strewed 25. And I was afraid and went and hid thy talent in the ground Lo there thou hast that
is thine Paraphrase 24 25. I had had experirience of thy severity in requiring increase from thy servants far above that which thou intrustest to them and I for fear of losing my talent and provoking thy displeasure thereby thought it best to dig a hole in the earth and there lay it up safe and accordingly there is thy talent safe again though without any increase of it 26. His Lord answered and said unto him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed Paraphrase 26. Thy words acknowledge thee to have had actually in thy thoughts that I that was one that dealt in merchandise and making of gain would expect profit of that which I committed to thee 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received mine own with usury Paraphrase 27. money-merchants see Note on c. 21. b. and then at my coming home I should have had mine own again and some increase with it 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath Paraphrase 29. For to him that useth and improveth Gods grace shall by degrees be given so much that at the last he shall have all abundance but from him that doth not so that which had formerly been given him shall be withdrawn 30. And cast ye the unprofitable servant into outer darknesse there shall be weeping and gnashing of teeth Paraphrase 30. As for him that made no use of nor brought in any increase to his Master from the talents entrusted to him the idle disobedient servant see Note on Luke 17 a. let him be cast out into the dungeon never to come out again that embleme of eternall hell the place of all pains and horror 31. When the son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory Paraphrase 31. All this parable from ver 13. to this place being put as in a parenthesis Christ here proceeds But when Christ comes to judgement whether to execute vengeance on this people or of which that is an embleme to doom every man for his future eternal being then shall his appearance be glorious and full of majesty 32. And before him shall be gathered all nations and he shall separate them one from another as a shepheard divideth his sheep from the goats Paraphrase 32. And all the people of the Jews beleivers and unbeleivers and all other men that have ever lived in this world every one having had some talent to trade with entrusted to him by God shall by the Angels sent out to that purpose ch 13. 41. be gathered before him 33. And he shall set the sheep on his right hand but the goats on the left Paraphrase 33. And all the meek obedient followers and disciples of his he shall place in a state of greatest dignity and preferment but all the unfaithfull disobedient shall be cast into judgement 34. Then shall the king say unto them on his right hand Come yee blessed of my father inherit the kingdome prepared for you from the foundation of the world Paraphrase 34. And then as a King or Judge shall he distribute the joyes and dignities of the kingdome of heaven which before all eternity were designed to be the reward of all faithful servants of God 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in Paraphrase 35. According to every mans works of piety or charity performed in this life expressed here by feeding and entertaining of Christ 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Paraphrase 36. and again of cloathing his naked body tending him when he was sick releiving assisting providing for him and visiting him in restraint 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee when saw we thee thirsty and gave thee drink Paraphrase 37. Then shall those humble faithful disciples of his as not being conscious of any such acts of service or charity shewed to Christ 38. When saw we thee a stranger and took thee in or naked and cloathed thee 39. Or when saw we thee sick or in prison and came unto thee 40. And the king shall answer and say unto them Verily I say unto you In as much as ye have done it to one of the least of these my brethren ye have done it unto me Paraphrase 40. to the meanest man alive partaker of that humane nature which I have honoured by my assuming it 41. Then shall he say also unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels Paraphrase 41. You are an accursed number of men adjudged to eternal hell which was not originally created or designed for you or any of mankind but for the Prince of Devils and those Angels that sinn'd and fell with him but now by your wilful defaults is become your portion also 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Paraphrase 42. And this is a most just reward for your doings your impiety and uncharitablenesse of all sorts For when I was ready to famish for hunger you would spare nothing out of your plenty to relieve me 43. I was a stranger and ye took me not in naked and ye cloathed me not sick and in prison and ye visited me not 44. Then shall they also answer him saying Lord when saw we thee an hungred or thirsty or a stranger or naked or sick or in prison and did not minister unto thee Paraphrase 44. And then they as if not conscious of this impiety shall begin to expostulate that they never dealt thus unkindly with Christ never saw him in any distresse without releiving him 45. Then shall he answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me 46. And these shall goe away into everlasting punishment but the righteous into life eternal CHAP. XXVI 1. AND it came to passe when Jesus had finished all these sayings he said unto his disciples 2. Ye know that after two days is the note a Passover and the son of man is betrayed to be crucified Paraphrase 2. Which being a time of executions among the Jewes Christ shall at that time certainly be delivered up by the Jews to the Romans to dye after their manner that is to be fastned on a crosse c. 3. Then assembled together the chief Priests and the Scribes and the
respect of him as the impenitent is said to tread under foot the blood of Christ the blood is as uneffectuall to him as what is by him thrown on the earth and trampled on is like to be to him and yet farther he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and drink damnation to himself v. 29. that is where the worthy receiver hath the benefits of Christs death communicated to him in this feast and so eats and drinks salvation to himself this unworthy intruder doth on the contrary bring by that means punishments and if he repent not by the admonition of those punishments damnation on himself As for the elements in this Sacrament Bread and Wine though by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offering them to God then by the Priests consecration benediction calling upon God over them they become Gods and so are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man 's own supper 1 Cor. 11. 21. and so are changed from common Bread and Wine yet not so as to depart from their own nature or to be really converted into the Body and Blood of Christ save only in a spirituall sense and sacramentally acording to that of Theodoret Dial. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The symbols of our Lords body and blood after the prayer of consecration are changed and become other but depart not from their own nature for they remain in their former essence and figure and shape and are visible and sensible such as before they were And accordingly these so many words are found used by diverse of the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each denoting change but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transubstantiation or the like V. 29. Not drink That Christ did after his resurrection before his ascension eat and drink with his Disciples seems to be affirmed by many places of Scripture and those such as are to that sense interpreted by the Ancients Thus Act. 10. 41. S. Peter saith the Disciples eate and drinke with him after his resurrection and that is used by him as a proof of the reality and certainty of his resurrection which it would not have been if they only had eate and dranke and he had not Thus when Act. 1. 4. it is said that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though perhaps that may be thought to signifie no more then his having conversed with them and not necessarily to inferre his eating or drinking yet both the Origination of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt and the Syriack and Arabick interpretation make it signifie all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Chrysostome gives his judgement of it that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection their eating and drinking with him And so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies partaking of the table with them and on Acts 10. 41. the Scholion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes the resurrection of Christ by their eating with him after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for after he was risen he did not work any miracle for the resurrection it self was a great miracle and of that none so great an evidence as to eat and drink So Leontius de Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. p. 530. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is said to eat after his resurrection this he did by way of oeconomy not as being really hungry but that he might shew his disciples that he was risen from the dead after the same manner as he is said to have shewed the disciples the prints of the nailes And so Titus Bostrensis among the arguments Christ used to assure his disciples of his resurrection laying special weight on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his asking for meat and eating before them adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat after his resurrection but not that his flesh wanted nourishment So John 21. 13. 't is said of Christ he took bread and in like manner a fish and Lu. 24. 30. he lay down at meat with them and took bread and not only gave to others but v. 43. taking a fish and hony combe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he eat before them all and though there be not expresse mention there made of his drinking also yet that affirmation of the Disciples Acts 10. 41. referring clearly to that part of the story and extending it self to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we drank with him also as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we eat with him will be a proof and testimony of the one as well as the other To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After his resurrection he eat and drank with them as being in the flesh although spiritually he were united to the father This being then on these grounds supposed there is another possible way of interpreting this place of Christ that he would drink no more of the fruit of the vine till he drank it new in the kingdome of his father viz. that the state of Christ after his resurrection is called the kingdome of his father and that upon this ground because at his resurrection Christ the son of God was instated in his Kingly office and all power as he saith after that time Mat. 28. 18. was given unto him both in heaven and in earth in which respect it is that the Gospel is ordinarily called the kingdome of God and so among the Jewes saculum Messiae the age of the Messias and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age to come which certainly commenced at the resurrection of Christ as at his death the former age of the Law and Prophets was consummate or ended and that perhaps the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 19. 30. It is finish'd To this may those words of S. Chrysostome be applyed when he saith of Christ making mention of the kingdome c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he proposes a discourse of the resurrection and calls his own resurrection thus Yet because 't is possible and probable enough that S. Chrysostome by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the state and time of the general resurrection not only of Christs but of the Disciples also to whom he speakes and with them of all others and then accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie the act of his rising out of the grave but also the future state of Christ with them together after the final judgement and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added may seem to referre to that sense and again because drinking it new with them may best be taken in a figurative sense to expresse those heavenly festivals there vouchsafed to the Saints received into communion of those joyes with Christ and because the space
to them that are ready to die Where the Hebrew Sichar softned by the Greek into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies saith S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that can cause drunkenness So Ps 60. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine of stupidity is by the Chaldee rendred the wine of malediction such as is given to them that are to be executed of which saith Rubbi Shelomo that it obnubilates the heart and strikes the brain that is disturbs and takes away the senses And accordingly S. Paul useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. for the spirit of stupidity or slumber having eyes and not seeing c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 10. is not the wine of Gods wrath but the wine mix'd with all these stupifying spices that is the stupifying and astonishing judgments of God And the same is express'd in the Psalmist Psal 75. 9. by the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine pure unmix'd from water or any softening allaying mixture and full of all these poysonous stupifying ingredients and so in like manner by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of Rev. 14. 10. the unmix'd wine mix'd which is there the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Marke the wine with myrrh in it This it seems being usefull to open the pores and hasten death Christ refused to take meaning to make good his own words of Ego pono I lay down my life not for his will only but the act also and so though he gave way to naturall things to work yet he reserved all to his own power and so when he had done all that he would he sayeth it is finish'd Joh. 19. 30. and bowed the head and gave up the ghost And this was it that the Centurion considering was amazed at Mar. 15. 39. V. 43. Will The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Greek translators of the Old Testament and writers of the New sometimes in a notion which seldome belongs to it in other authors as when 1 Sam. 18. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King delighteth or taketh pleasure in thee So 2 Sam. 15. 26. and very frequently in other places upon this ground that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will signifies also to delight in and so is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken in the same sense as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is here for Psal 22. 8. from whence these words are taken and from the translatours there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ordinarily render it let him deliver him if he delighteth in him In like manner as Tob. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who knowes if he will accept or be pleased with you Thus in a fragment of Perictyone the Pythagorean in Stobeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She shall be kind to her husband Thus Col. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that delighteth or pleaseth himself in that kind of humility and worship of Angels that acquiesces in it And so 1 Cor. 7. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifies that which he hath a mind to V. 44. Theeves That which is here affirm'd of the robbers in the Plurall number seems to be understood in the Singular only of one of them Lu. 23. 39. the other praying unto him and beleiving on him Severall examples of the like formes of speech seem to be in this book ch 26. 8. when his disciples saw it they had indignation whereas only Judas was displeased at it saith S. John c. 12. 4. So c. 21. Loose them the asse and the foâ—â— is Mar. 11. 2. a colt tyed loose him And this by an ordinary figure which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in all languages So when Joh. 13. 28. 't is said that none of those that lay at mea with Christ knew to what purpose he spake to Judas What thou dost doe quickly 't is not to be concluded that John who v. 25. asked and was told v. 26. who 't was that should betray him was included in that number of those that knew not So Heb. 11. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder in the Plural which yet is not found to belong to any but to Isaias onely But it is also possible that both these theeves might at first blaspheme and reproach him and afterwards one of them confesse him and pray to him Thus Prosper understands it cont Collat. c. 12. Cùm aliquandiu blasphemasset in Jesum Christum repentè est mutatus c. when for some time he had railed on Jesus he was suddenly changed And so Titus Bostrensis p. 833. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At first the two theeves spake as the Jewes did perhaps by that means expecting some helpe from them toward getting their pardon but that expectation being frustrated and hearing him pray for his crucifiers Lu. 23. 34. one was thereby wrought on v. 40. And if so then the words here will refer to the former time and in S. Luke to the latter V. 51. Earth did quake This is conceived by some to be the Earthquake that Macrobius mentions as the greatest saith he which in the memory of mortall man was ever known in the reign of Tiberius Caesar twelve cities of Asia being destroyed by it see Marcil Ficinus de rel p. 78. The same is mention'd by Pliny Nat. Hist l. 2. c. 48. But it doth not by the Text here appear that this earthquake belong'd to any thing but the Temple of Jerusalem the parts of which are mention'd the veile and the ground and the stones of the building and the tombs c. And 't is not improbable that this prodigie was shewed particularly on this place to foretell the destruction of the Temple and service upon their crucifying of Christ So ch 28. 2. where there is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great shaking it is not to be imagined that this was a shaking of the whole earth but at the most of that part where the grave was Nay there being no mention of the earth in that place it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should there signifie that concussion of the aire joyn'd with thunder c. with which Angels are wont to descend when they appear for so it immediately followes there For the Angel of the Lord descended c. V. 57. Arimathe Arimathea is the place where Samuel was born and brought up called by the Hebrewes Ramathaim Sophim in Greek ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XXVIII 1 IN the note a end of the sabbath as it began to dawn toward the first day of the week came Mary Magdaâ—ene and the other Mary to see the sepulchre
and the ruine of the house was great Paraphrase 49. But he that sinketh not down my precepts into his heart Annotations on Chap. VI. V. 1. Second Sabbath after the first This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been matter of trouble to Interpreters The most probable conjecture concerning it is that of the learned H. Grotius which I shall thus explain and confirme When any of the solemn yearly feasts fell on the Sabbath day that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great day of Sabbath Jo. 19. 31. Now three of these feasts there were the Passover Pentecost and the feast of Tabernacles Of these feasts some dayes there were dayes of holy assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the assemblies were called together as the first day of unleavened bread Lev. 23. 7. and the seventh day of it v. 8. the day of Pentecost Lev. 23. 21. the first of the feast of Tabernacles Lev. 23. 35. and the eighth v. 36. And these being dayes of rest as 't is appointed in every of those places were a kind of Sabbaths and distinguish'd from the other dayes of the feast and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day Is 1. 13. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great day of the feast Jo 7. 37. And accordingly Tertullian cont Marcion l. 5. speaking of the observation of dayes mentions jejunia dies magnos Fasts and great dayes But when any of these great dayes fell on the Sabbath too then that was not only a great day but a great Sabbath Now this great Sabbath was called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime or first Sabbath as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and consequently three of these prime or great or first Sabbaths there were 1. When the Passover that is either of the great dayes of that feast but especially the first fell on a Sabbath and 2 ly when the day of Pentecost and 3 ly when the great day of the feast of Tabernacles fell on a Sabbath day and these prime or great Sabbaths were thus distinguish'd one from another The first of them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first prime Sabbath i. e. when the first day of the feast of Passover fell upon a Sabbath day The second of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second prime Sabbath that is the day of Pentecost falling on a Sabbath The third of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third prime Sabbath that is the great â—ay of the feast of Tabernacles falling on a Sabbath of which Josephus saith that 't is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath most adored or reverenced By all this appears that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant on the day of Pentecost falling on a Sabbath at that time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be according to Analogy by the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently by Josephus not as 't is conceived for the tithe of tithes payed by the Levites to the Priests but the second tithing which was sold and the price carried up to Jerusalem and spent in festivity there Tob. 1. 7. which in Tobit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words the second tithing V. 12. Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oratory a place where men are wont to pray and so seems to be used in some places of the Scripture especially in S. Lukes writings So Acts 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack read ubi conspiciebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where a house of prayer was seen a praying place by a river side as here on a mountain such an one there was in Mispah 1. Mac. 3. 46. where upon occasion of the victory gotten by Joshua in that place Jos 11. 3 8. they were wont to meet to pray and to deliberate on any great affair and there was an Altar built by Joshua and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house of prayer or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house consecrate for prayers which prayers and consecration being both made unto God it is very agreeable that those places so consecrated to him should be called as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratories or praying houses of God Of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find frequent mention in Josephus in his own life the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it a house of prayer ample and capacious of great multitudes and speaking of Tiberias I found the people convened in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Epiphan t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes without the city and among the Samaritans as we find saith he in the Acts of the Apostles Such a place there is in Sichem which is now called Neapolis without the city in a plain region And some such place it may seem to be wherein Jesus coutinued all night in this verse V. 13. Apostles The title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles which is here by Christ said to be given to the Twelve is a name of power and dignity and authority in the Church and how it doth signifie so will deserve to be explained That the Government of the Church of God was now setled on the son of man upon earth that is upon Christ incarnate had been foretold Is 9. 6. the Government shall be upon his shoulders and Is 61. 1. the spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. he hath sent me to bind up c. to proclaim the acceptable year of the Lord c. see Lu. 4. 18 21. In which place as the Anointing and the Spirit of the Lord being upon him so the sending is a setling the Government upon him And the sending is a solemn word noting a Diploma or Commission sealed to him as it were by God in heaven by the Spirits descending on him Mat. 3. 17. and that supplyed the place of the solemn unction the ceremony of advancing to any office which is therefore paraphrased by the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltation which was now out of fashion under the second Temple and was to be supplied by Gods testimony from Heaven as to Christ it was and is accordingly styled Gods anointing him with the holy Ghost Acts 10. 38. and simply Gods anointing Acts 4. 27. Hence it is that Christ is said to be sent by his Father Joh. 20. 21. to have power on earth to forgive sins Mat. 9. 6. to have all power in heaven and earth delivered to him Mat. 28. 18. to be the teacher and Lord of his Church or Disciples Joh. 13. 1. and as the High Priest of our profession so 〈◊〉 〈◊〉 〈◊〉 〈◊〉
breaking out into a very inordinate expression our Saviour wholly disliked as to the present expression of it meaning not to undertake any such employment And for the faith it self that he justly suspected would turn into malice when they should see this their hope of temporall deliverance and revenge frustrated and therefore he retired departed out of their hands â—o a mountain alone V. 27. Labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour here seems to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having here an Accusative case after it and that signifies to acquire parare comparare quaerere acquirere colligere possidere lucrari and is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12. 5. and Gen. 31. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisivit and Deut. 8. 17. in stead of My hand hath wrought me all this strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath gathered or acquired me these riches So Ezech. 28. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made the gold and silver in thy treasury the Targum have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast gathered c. and thus Lu. 19. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy pound hath made or wrought that is hath gained acquired ten or five pounds Thus in Palaephatus Parius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he got himself food sibi victum comparavit Another notion there is of the word 1 Cor. 9. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that work or labour or prepare holy things according to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't is applied to a sacrifice or feast or office and then it notes observare celebrare praeparare aptare ordinare disponere to prepare or fit or dispose but that belongs not to this place V. 28. Work the works of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the tasks or commands of God is not only evidenced by the Context but is the affirmation of Procopius in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the work of God the task which God prescribes us that you believe on him whom he hath sent the very place that immediately followes here v. 29. V. 37. The Father giveth me What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what my Father giveth me may thus be discerned Psal 2. 8. there is a prediction or prophecy of Christ of whom in the words immediately precedent it is said Thou art my son this day have I begotten thee v. 7. that God will give him the heathen for his inheritance and the utmost parts of the earth for his possession where we discern what kind of giving is here meant giving for an inheritance or possession and that is for Christ to be Lord or owner of them and they as possessions subject to his power and dispose And this is done in the conversion of them see Note on Rev. 2. 0. Of this possession of his we find mention Tit. 2. 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people for a possession and those are to be purified by Christ and his life given for them that he might redeem them from all iniquity But who they are that are thus said to be given to Christ by God will first appear Negatively 1. not any peculiar number of men absolutely without all respect to any qualifications chosen by God to eternall life for it is apparent and expresly affirmed of one of this number that he was finally lost Those whom thou gavest me saith Christ I have kept and none of them is lost save the son of perdition Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ totally and finally departed and was lost from him Secondly Not those that are already Actually believers or by God looked upon as such For of these that are here given to Christ it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall come unto me Where coming to Christ is believing on him and is a consequent of Gods giving them to Christ not antecedent to it and therefore when they are given to Christ they are not looked upon as believers already but those which will be such By these Negative considerations the Positive will I suppose be best collected That they that are so qualified and disposed as that Christ being proposed and revealed to them they will follow him come to him become his disciples those are they whom God gives to Christ For there is a sort and temper of mind which is most agreeable and proportionable to the believing on or receiving of Christ which they that have are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit or prepared or disposed for the kingdome of God Lu. 9. 62. such as in that place are ready and willing to undergoe Christs conditions to part with all and follow him and contrary to these are they that are not worthy of eternall life Act. 13. 46. and of such Christ saith that they are not far from the kingdome of God and that of such is the kingdome of heaven and S. Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed in a readinesse for eternal life see Note on Act. 13. 〈◊〉 If it be demanded what temper this is I answer it is the honest heart described in the parable of the seed desiring sincerely to know the truth and to doe Gods will c. 7. 17. probity of mind and an eminent branch of that humility the temper resembled by the little children whose innocence and humility is so remarkable and of those poor in spirit is the kingdome of God the Christian state made up Mat. 5. 3. and those are Evangelized peculiarly that is wrought on by the preaching of the Gospel and God gives grace to the humble but resists the proud refractary confident person and accordingly it is set down as the character of the Gospel that God hath chosen the foolish things of the world the weak the base the despised 1 Cor. 1. 27 28. And so of them that are thus qualified it is here truly said that as God gives them to Christ for his portion the men that are to be his subjects the Israelite indeed in whom there is no guile is the fittest to be a disciple So when Christ calls all to come unto him these shall actually come as soon as ever Christ is revealed to them they receive him As Josephus speaking of Christ Ant. l. 18. c. 4. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of those men that did with pleasure receive the truth Or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were in this sense disposed to eternal life believed Act. 13. 18. and as Christ saith expresly here c. 7. 17. that if any man will 〈◊〉
deny and crucifie him first and then when God raised him from the dead oppose the preaching of him 26. The Kings of the earth stood up and the rulers were gathered together against the Lord and against his Christ Paraphrase 26. That the Roman governours in Judea Herod and Pilate v. 27. should combine against him and the rulers of the Jewes should meet in councel in their Sanhedrim as v. 15. they here did purposely to oppose the Messias and in him God that sent him 27. For of a truth against thy holy child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Paraphrase 27. both the Roman governours Pilate and Herod and the Jewish Sanhedrim have conspired and joyned their malitious counsels against thy holy Son and servant Jesus whom thou hast sent to be the Messias of the world see note on ch 10. e. 28. For to doe whatsoever note b thy hand and thy counsell determined before to be done Paraphrase 28. To act in the crucifying of Christ and so though little meaning it to be the instruments of God's gracious providence and disposall who determined to give his only Son to die for us 29. And now Lord behold their threatnings and grant unto thy servants that with all boldnesse they may speak thy word 30. By stretching forth thine hand to heal and that signes and wonders may be done by the name of thy holy child Jesus Paraphrase 29 30. and enable us to preach the Gospel powerfully fearlesly and with authority see note on Joh. 7. a. and give power also to us thy servants the disciples of Christ to work miraculous cures on all those on whom we shall call the name of Jesus 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and they spake the word of God with boldnesse Paraphrase 31. And upon this prayer of theirs there came the like wind as is mentioned c. 2. 2. and shook the place where they were and speciall eminent gifts of God's Spirit fell upon those that were there present see ch 2. note d. and this was such a confirmation to them all that without all doubt or fear they published the Gospel of Christ see v. 29. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things which he possessed was his own but they had all things common Paraphrase 32. And the believers although there were many of them agreed all in the same Christian designes 33. And with great power note c gave the Apostles witnesse of the resurrection of the Lord Jesus and great grace was upon them all Paraphrase 33. And the Apostles confirmed with many miracles their preaching of Christs resurrection and accounted it as a debt which they ought Christ for his great dignations among them and there was great instances of liberality and franknesse among them that received the faith all the believers bringing in plentifull contributions to the Apostles hands who received it of them for the publick use of the believers 34. Neither was there any among them that lacked for as many as had possessions of lands or houses sold them and brought the price of the things that were sold Paraphrase 34. So that there was a competent provision for all And this was thus raised and managed 35. And laid them down at the Apostles feet and distribution was made unto every man according as he had need Paraphrase 35. And the Apostles distributed 36. And Joses who by the Apostles was surnamed Barnabas which is being interpreted The son of consolation a Levite and of the countrey of Cyprus 37. Having land sold it and brought the money and laid it at the Apostles feet Paraphrase 37. Having a piece of land of his own not part of the Levites portion which he might not alienate but probably somewhat which belonged to him in Cyprus where he was born v. 36. made sale of it and brought the full price of it and put it wholly in the Apostles power to dispose of or distribute it Annotations on Chap. IV. V. 6. Kindred of the high Priest What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were of the kindred of the high priest will be resolved by the Context where an assembling or meeting of the Sanhedrim is described v. 5. which consisting of three sorts of men Priests Elders and Doctors of the Law see Note on Mar. 5. c. is ofttimes express'd by the enumeration of those parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High priests Scribes and Elders Mat 26. 3. and very often in the Gospels In this place there is another way of enumeration then is usuall The Rulers and Elders and Scribes and Annas the chief priest and Caiaphas and John and Alexander and as many as were of the kindred of the high priest Where yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers seems to be a generall word denoting as elswhere men in authority Then Annas was the Nasi or chief person among them see Lu. 3. Note b. and Caiaphas the person that by the Procurator was put into the Pontificate in stead of the Aaronicall line And so there remains onely the Elders and Scribes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Indefinitely as many as were but in a more limited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were in the Sanhedrim of this sort of the kindred of the high priest and of that number John and Alexander by name which therefore appear to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high priests joyned with the Elders and Scribes in other places that is that third sort of the Sanhedrim consisting of Priests Now the reason of this titles being applied to them is evident For as of Aarons posterity the lineal descendent onely succeeded him in the high priests office so of his two sons Eleazar and Ithamar sprang 24 families betwixt whom the Priests office was divided by David 1 Chron. 24. which should by weekly turns perform the service of the Sanctuary see Lu. 1. 5. sixteen of the sons of Eleazar and eight of Ithamar Of every one of these families and courses there was a chief the head of the family and these are consequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the kindred of the High-priest viz. as springing from Aaron and still allied to the one high-priests family as inferiour branches of it And many if not all these were members of the Sanhedrim for here they sit in Judicature with Annas and Caiaphas as with Moses and Aaron and the Elders and the Scribes ver 7. and being four and twenty in number would make up a third part of the whole number of 72 leaving the other two portions to be divided between the Elders
it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse Paraphrase 42. This provoked God to forsake them to leave them to themselves to permit them to follow their own hearts desires into all the madnesse they led them to and so by not restraining to deliver them up to worship the starres of heaven in stead of God upon which it is that God expostulates with them Am. 5. 25. Were the sacrifices which you offered up in the wildernesse all those fourty years offered to me O ye house of Israel 43. Yea ye took up the note f tabernacle of Moloch and the starre of your god note g Remphan figures which ye made to worship them and I will carry you away beyond Babylon Paraphrase 43. Nay as the grossest idolatry ye set up a chapplet or shrine with an image in it see note on c. 19. e and that image the image of one of the Aegytian Kings under the title of Mars and again the picture of Saturn another planet denoting another Aegyptian god and these images of these false gods have been made by you on purpose to be worshipt by you which idolatry together with your consequent sinnes hath brought that captivity upon you Am. 5. 26. 44. Our fathers had the note h tabernacle of witnesse in the wildernesse as he appointed speaking unto Moses that he should make it according to the fashion that he had seen Paraphrase 44. These fathers of ours in the wildernesse had the tabernacle of the testimony that is the tabernacle with the ark in it called the ark of the testimony because of the tables of the law put there which were the testimonies and evidences of Gods will how he would be served or else the tabernacle where God promised to meet them the place where he would record his name Exod. 20. 24. where they were to commemorate his mercies to them and where he would answer their prayers bestow blessings on them and this built exactly according to the pattern shewed Moses by God 45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles whom God drave out before the face of our fathers unto the daies of David Paraphrase 45. This their successors under Joshua brought into Canaan with them and so it continued till David's time 46. Who found favour before God and desired to find a tabernacle for the God of Jacob. Paraphrase 46. Who having received speciall favour from God desired earnestly to build a standing Temple for his service 47. But Solomon built him an house Paraphrase 47. But this Temple was not thought fit to be built by him because though he were a very excellent person yet he had had great warres and shed much blood 1 Chron. 22. 8. 28. 3. in which respect God would not permit him to have this honour of building the Temple a place destined to all peaceablenesse purity and holinesse this therefore was reserved for Solomon who accordingly built it in a most sumptuous manner 48. Howbeit the most high dwelleth not in Temples made with hands as saith the prophet 49. Heaven is my throne and earth is my footstool What house will ye build me saith the Lord or what is the place of my rest 50. Hath not my hand made all these things 51. Ye note i stiffenecked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Paraphrase 48 49 50 51. But sure God doth not so dwell in this Temple who hath the whole world for his palace as that he should be bound to preserve this for ever from being destroyed when you have by crucifying his Son thus provoked his vengeance against you and this brings home Stephen's discourse in this chapter to the point which he had in hand ch 6. 14. and continue in the rebellions of your fathers for sure if David's bloodguiltinesse made him uncapable of building it yours will render you uncapable of having it continued to you 52. Which of the prophets have not your fathers persecuted And they have slain them which shewed before of the coming of the just one of whom ye have been now the betrayers and murtherers 53. Who have received the law by the disposition of Angels and have not kept it Paraphrase 52 53. For as your fathers persecuted slew all the old prophets which foretold the coming of the Messias so ye now he is actually come have betrayed and murthered him A sinne set out and heightned with the greatest aggravations imaginable whether we consider the person thus used by you or you that thus used him He the holiest person in the world that came to be your Saviour and you the people of God the very men for whose sakes the Law was delivered by God to hosts of Angels and by them delivered to you and yet you have not obeyed it nor embraced him which came to perfect that Law but absolutely rebelled against all 54. When they heard these things they were cut to the heart and they gnashed on him with their teeth Paraphrase 54. This whole sermon but especially the close of it foretelling their destruction for their bloody sinnes wounded them deep but in stead of producing contrition exasperated them the more and put them into an horrible rage against Stephen and that enflamed their zeal to set upon the stoning of him 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the glory of God and Jesus standing on the right hand of God Paraphrase 55. But he full of courage looked up farre above all fears of their fury and doing so he saw an appearance of Angels about God and Jesus God-man standing as in a posture of readinesse to assist and help close by or at the right hand of God 56. And said Behold I see the the heavens opened and the son of man standing on the right hand of God Paraphrase 56. And he proclaimed his vision saying 57. Then they cried out with a loud voice and stopped their ears and ran upon him with one accord 58. And cast him out of the city and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul Paraphrase 57 58. And they dealt with him by the judgment of zeal used among the Jewes against those that departed from the Jewish and set up any new worship and first cast him out of the gates of the city then stoned him and they that brought evidence against him ch 6. 13. and were therefore by law to throw the first stone at him and are therefore called executioners ch 22. 2. put off their clothes to fit themselves for their work and a yong man called Saul undertook to look to their clothes who consequently had a hand in the stoning of him ch 8. 1.
Now while Paul waited for them at Athens his spirit was stirred in him when he saw the city note b wholly given to idolatry 17. Therefore disputed he in the synagogue with the Jewes and with the devout persons and in the market daily with them that met with him Paraphrase 17. And thereupon he did not onely preach in the synagogue of the Jewes to the Jewes and Proselytes but in other places of concourse he took occasion to make known the Christian doctrine to all the heathens that he met with there 18. Then certain Philosophers of the Epicureans and of the Stoicks encountred him and some said What will this note c babler say Other some He seemeth to be a setter forth of strange Gods because he preached unto them note d Jesus and the resurrection Paraphrase 18. And some of the learned men of Athens of the two contrary sects one that denied all providence the other that denied all freedome of will 19. And they took him and brought him unto note e Areopagus saying May we know what this new doctrine whereof thou speakest is Paraphrase 19. to the place of judicature at Athens and examined him what new religion 't was that he taught 20. For thou bringest certain strange things to our cares we would know therefore what these things mean Paraphrase 20. For all that yet we hear is very new and strange we desire to have a full account of all 21. For all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing 22. Then Paul stood in the midst of Mars's hill and said Ye men of Athens I perceive that in all things ye are too note f superstitious Paraphrase 22. Paul being brought before the Judges in Areopagus said Ye Athenians have a greater number of Gods which ye worship then any other cities have 23. For as I passed by and beheld your devotions I found an altar with this inscription note g TO THE UNKNOWN GOD whom therefore ye ignorantly worship him declare I unto you 24 God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands Paraphrase 23 24. This God therefore whom you acknowledge not to know and yet professe to worship is he that I preach the invisible God of heaven and earth ruler because creator of all which cannot be contained in any shrine of man's framing 25. Neither is worshipped with mens hands as though he needed any thing seeing he giveth to all â—â—fe and breath and all things Paraphrase 25. Nor can any image made by man be a proper instrument to worship or propitiate him he being so farre from wanting any help of ours that he gives to all their very life and all that they have 26. And hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Paraphrase 26. And from one Adam first and then from one Noah hath framed a whole world of men fixing times and places in great order and wisdome of disposal 27. That they should seek the Lord if haply they might feel after him and find him though he be not farre from every one of us Paraphrase 27. And the end of all that is that they might look after him that created them and worship him And though they were left through their sinnes as in the dark in grosse ignorance yet was God so palpably to be discerned that by feeling or groping as blind men in that dark they might if they would but seek find him who is indeed very neer every one of us even as the soule that animates every one 28. For note h in him we live and move and have our being as certain also of your own poets have said For we are also his off-spring Paraphrase 28. For our life motion and subsistence is wholly through him according to that which Aratus an heathen Poet said 29. For as much then as we are the off-spring of God we ought not to think that the Godhead is like to gold or silver or stone graven by art and mans device Paraphrase 29. God therefore being our creatour can in no reason be supposed by us his workmanship to be the work of our hands such as a piece of gold or silver or stone with a signature upon it 30. And the times of this ignorance God winked at but now commandeth all men every where to repent Paraphrase 30. And 't is certainly long enough that men have gone on in such prodigious conceits as this Be it therefore now known unto you that there is place of repentance if you will make hast to accept it For God not looking or fastning his eyes upon the continued idolatry of the heathens for many years which might provoke him to desert them for ever now sends us to you their progeny to call you to repentance enters a new covenant with you as well as others a covenant of free pardon upon reformation 31. Because he hath appointed a day in which he will judge the world with righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Paraphrase 31. Having now determined the way by which the whole world shall be judged viz. by their receiving or not receiving of Christ whom by raising him from the dead he hath held out to all men to believe on and woe to them that shall now refuse him 32. And when they heard of the resurrection of the dead some mocked and others said We will hear thee again of this matter Paraphrase 32. And when he mentioned that of rising from the dead some of those learned men the Epicureans especially which denied all future life fell a scoffing 33. So Paul departed from among them 34. Howbeit certain men clave unto him and believed among the which was Dionysius the Areopagite and a woman named Damaris and others with them Paraphrase 34. And some believed and associated with him particularly Dionysius one of the senators or Judges in Areopagus see note c. and Damaris his wife and some others Annotations on The Acts of the holy Apostles Chap. XVII V. 6. Turned the world upside down What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will best be discerned by the use of the word Gal. 5. 12. therâ—â—e render it troubling and so it appears to signifie by comparing it with v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that troubleth you shall bear his own judgement as before he said c. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that there are some that trouble you So Act. 15. 24. the same is express'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some troubled you with words And thus we may resolve by the use of other Authors
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
with the performance of the promise and not onely so but also and over and above it was reputed to him as an eminent piece of virtue And so it will be now in the Gentiles if upon our preaching to them they now believe and repent 21. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead Paraphrase 23 24. For this is recorded of him for our instruction to teach us how God will reward us if we believe on him without doubt or dispute in other things of the like or greater difficulty such is the raising Christ from the dead which was wrought by God for us and all mankind Gentiles as well as Jewes and our belief of it is now absolutely required of us to fit us to receive and obey him that is thus wonderfully testified to us to be the Messias of the world and that receiving and obeying of him will now be sufficient to the justifying of us without the observations of the Mosaical Law as Abrahams faith was to him before he was circumcised 25. Who was delivered for our offences and was raised again for our justification Paraphrase 25. For to this end was both the death and resurrection of Christ designed he died as our surety to obtain us release and pardon to make expiation for our sinnes past to deliver us from the punishments due to sinne 3 and rose again from the dead to open the gates of a cele stial life to us to ensure us of a like glorious resurrection which could never have been had if Christ had not been raised 1 Cor. 15. 16 17 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising partly to convince the unbelieving world by that supreme act of power and so to bring them to the faith that before stood out against it partly that he might take us off from the sinnes of our former lives bring us to new life by the example of his rising and by the mission of the Spirit to us whereby he was raised and so to help us to actual justification which is not had by the death of Christ but upon our coming in to the faith and performance of the condition required of us sincere obedience to the commands of Christ So that as the faith of Abraham which was here said to be reputed to him for righteousnesse was the obeying of God in his commands of walking before him c. the believing God's promise and without all dubitancy relying on hâ—s all-sufficient power to doe that most impossible thing in nature and his veracity and fidelity that he would certainly doe it having promised it which contains under it also by analogie a belief of all other his divine attributes and affirmations and promises and a practice agreeable to this belief going on constantly upon those grounds in despight of all resistances and temptations to the contrary so the faith that shall be reputed to our justification is the believing on God in the same latitude that he did walking uprightly before him acknowledging his power his veracity and all other his attributes believing whatsoever he hath affirmed or promised or revealed unto us concerning himself particularly his receiving of the greatest sinners the most Idolatrous heathens upon their receiving the faith of Christ and betaking themselves to a new Christian life and as an Embleme and token and assurance of that that great fundamental work the basis of all Christianity his raising Jesus from the dead whom by that means he hath set forth to us to be our Lord to be obeyed in all his commands delivered to us when he was here on earth the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead and this faith not only in our brains but sunk down into our hearts and bringing forth actions in our lives as it did in Abraham agreeable and proportionable to our faith And as this faith is now required to our justification so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it without the addition of Mosaical observances circumcision c. as in Abraham it was before he was circumcised Annotations on Chap. IV. V. 1. What shall we say then The â—nderstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse which contains the question to which the satisfaction is rendred in the following words And in this verse four things must be observed First that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what say we then is a form of introducing a question and though not here in the ordinary printed copies yet in other places hath a note of interrogation immediately following it as c. 6. 1. and 7. 7. This being supposed the second thing is that the remainder of the verse is the very question thus introduced that Abraham c. that is Doe we say that Abraham found according to the flesh And this interrogation being not here formally answer'd must it self be taken for an answer to it self and as interrogations are the strongest negations so will this and must thus be made up by addition of these or the like words No certainly he did not Then for the third difficulty viz. what is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath found that will soon be answered 1. that to find agreeably to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to gain obtain acquire as to find life Mat. 16. 25. 2dly that there must be some Substantive understood somewhat which he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found and that is either indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which he did find or obtain or else more distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or justification which had before been named favour approbation with God So we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour Luk. 1. 30. and it seems to be a proverbial form and will then be the same with being justified ver 2. And so the illative particle For concludes Doe we say he hath found or Certainly he hath not found For if he were justified that is if he had thus found which notes finding and being justified to be all one Fourthly then it must be examined what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh And first it appears to connect with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it â—â—es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found according to the flesh and is not joyned with Abraham our father as in reason it would have been and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed if the meaning of it had been our father according to the flesh which being supposed it will likewise follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉
10. 22 23. thus Though the number of the people of the Jewes be as the sand of the sea the number of earnall Israelites never so great yet a very few of them shall believe in Christ see Act. 2. 47. or as it is in the originall return that is convert from their rebellions to Christ 28. note k For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth Paraphrase 28. For the Lord shall deal in justice with or upon the land of Judaea the people of the Jewes as one that perfects or makes up an account and casts off that is which in making up an account of a stewardship having ballanced the disbursements with the receipts leaves some small sum behinde be there never so many of that people there shall but few be left the farre greater part being involved in infidelity first and then in destruction 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodome and been made like unto Gomorrha Paraphrase 29. And as Isaiah saith again c. 1. g. of the same people Unlesse the Lord of the hosts of Angels and starres in heaven and of the whole frame of the world had left to us Jewes a seed in which as other things when they are dead use to revive so that people almost utterly destroyed might have some possibility of springing up again or as the originall in Isaiah hath it a very small remnant we had been as utterly destroyed as Sodome and Gomorrha were 30. What shall we say then that the Gentiles which followed not after righteousnesse have note l attained to righteousnesse even the righteousnesse which is of faith Paraphrase 30. To conclude therefore that which all this while hath been a proving and to the proving of which all that hath been said in this Chapter must be referr'd as premisses to infer this conclusion and no other is this That the Gentiles that strove not for justification that did not so zealously pretend that they were the favourites of God did attain to it by receiving the faith of Christ upon which though they had formerly been Idolaters they were justified 31. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law did not yet outrun the Gentiles attain the goale or get justification before them but on the contrary the Gentiles have gotten the advantage of them very much 32. Wherefore because they sought it not by faith but as it were by the works of the Law for they stumbled at that stumbling-stone Paraphrase 32. And why not why because they sought it not by Christ or by the Evangelicall way nay could not endure that when it was revealed to them but onely by the privileges of being Jewes and performance of externall legal observances and so fell down in the midst of their race being not patient to believe that their law should be abolished or that Christ that was born lived and dyed in a mean condition should be the Messias of the world 1 Cor. 1. 23. but upon that one prejudice casting off all Christianity 33. As it is written Behold I lay in Sion a stumbling stone and a rock of offence and whosoever believeth on him note m shall not be ashamed Paraphrase 33. According to that which is written Is 28. 16. Behold I lay in Sion a stone tryed and pretious see note on Mat. 10. b. but such an one as the Jewes should stumble at thinking it contrary to the Mosaicall way and so falling off from and persecuting Christianity which notwithstanding the true orthodox faithfull Christian will still adhere to and hold fast and never forsake or deny Christ see c. 10 11. and 1 Pet. 2. 6. nor consequently shall he ever be denyed or forsaken by him The summe then of this whole chapter will be reduced to these five heads first the privileges of the Jewes and among them especially Christ's being born of that stock secondly that those of them which resisted and believed not in Christ were delivered up to obduration by God and the Gentiles taken in in their stead thirdly that 't was most just in God to deal thus with them fourthly that some of the Jewes at that time believed in Christ fifthly that the cause that the rest believed not was that after a Pharisaicall manner they sought justification by the works of the Law circumcision c. despising the faith and doctrine of Christ and that Evangelicall way of justification and so stumbled at the Christian doctrine which they should have believed were the worse for him and the preaching of the Apostles by whom they should have been so much the better Annotations on Chap. IX V. 1. In the holy Ghost This speciall expression of God in or by the holy Ghost which in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. 1. 9 is used in this and some other places doth denote the speciall office and prerogative of that holy Spirit as to plant purity and sincerity in the heart contrary to all kinde of pollution and mixture especially that of deceit and hypocrisie so to be privy to the secrets to take notice of the motions of the heart And this in proportion with the spirit of a man of which as Solomon saith that it is the candle of the Lord searching the inner parts of the belly so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man so as no man else knowes them by analogy to which he infers that there is no other way of knowing the things of God but by his Spirits revealing them to us For the Spirit searcheth all things even the depths of God v. 10. in which respect the spirit of the world v. 12. is set to denote the meanes which the world hath to instruct us in any thing the wisdome of the world v. 13. which is there set opposite to the spirit of God Thus Act. 5. Ananias that had in heart and resolution consecrated his estate to the service of Christ and broke this resolution or promise of his heart is said to ly to or to have deceived the holy Ghost peculiarly v. 3. because he had done contrary to the vow of his heart which though not under mans yet was under the Holy Ghosts privity And so here beside the witnesse of the conscience the Holy Ghost is appealed to as he that knowes the inmost secrecies and consequently that that is the testimony of his conscience which he pretends to be so V. 3. Accursed The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a curse in this place is capable of many significations each of which may be applyable to the matter in hand to expresse the Apostles fervent affection towards his countrymen First it may
that is the plague v. 36. and c. 16. 41. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Paraphrase 11. All these sinnes and judgements on those Israelites who were vouchsafed such wonderfull mercies by God which were his people under his immediate conduct had so much of his Spirit among them and yet sinn'd so foully and were destroyed so miserably are all emblemes of our estate if we doe not beware of their sins and they are set down in the old Testament as warnings for us Christians 12. Wherefore let him that thinketh he standeth take heed lest he fall Paraphrase 12. And therefore let him which is the most spiritual among you that seems to himself to stand the firmest take care that he fall not into these carnal sins which bring such ruine along with them 13. There hath no temptation taken you but such as is common to man but God is faithfull who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it Paraphrase 13. And though some motives there are now among you that may tempt you to joyne with the heathen in their idolatries to wit the persecution of the heathens among which you live yet ought not this to work much upon you to drive you out of your religion For first these are but ordinary and to be look'd for see note on Rom. 6. b. and besides God that hath promised not to suffer his servants to be afflicted that is tempted see note on Gal. 4. a. above their strength will be sure to make good his promise and will give you a way of escaping their terrors if you continue faithfull and constant that you shall be able to bear whatsoever befalls you 14. Wherefore my dearly beloved flee from idolatry Paraphrase 14. To conclude therefore let no temptation bring you to yield to these sins that are in their idol-feasts see note on ch 5. 1. nor at all to be brought to sacrifice with them 15. I speak as to wise men judge ye what I say Paraphrase 15. I need not speak more plainly to you what I mean by idolatry you are wise enough to know see note c. 16. The note e cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ Paraphrase 16. The Christian feast of bread and wine in the Lord's supper is the exhibiting to us see note on Mat. 26. 26. the making us partakers of the body and blood of Christ see note on Act. 2. c. and is by us all acknowledged to be so and therefore sure the joyning in an idol-feast is a participating of the idol-God 17. For we being many are one bread and one body for we are all partakers * of that one bread Paraphrase 17. And all we that do partake of that one feast are by that supposed to be one body of the same kind one with another and so in like manner if ye joyn with heathens and partake of their idol-feasts with them ye are to be supposed of the same lump and mould with those heathens 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar Paraphrase 18. In the Jewish sacrifices 't is a known thing that not onely they that sacrifice the priests but all they also that eat of any part of the sacrifice the people are said to perform service to God to eat as it were and drink with God at the altar and to partake of all the benefits that come from God upon the sacrificers 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing Paraphrase 19. I need not then affirm that which the objection c. 8. 4. denyed viz. that an idol is any thing or that that which is offered to a false God is in it self at all different from any ordinary meat from the contrary of which the Gnosticks concluded that there is no unlawfulnesse to joyn in eating at an idol-feast 20. But I say the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils Paraphrase 20. No I need not come to examin that nicety 't is sufficient to say in plain words that those sacrifices of the heathens are sacrifices to devils and that whosoever eats of the feasts joyned to those sacrifices doth communicate and joyn and doe service to devils and I would not have Christians guilty of that 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and the table of devils Paraphrase 21. The Sacrament of the body and blood of Christ wherein we communicate with and partake of the benefits of the death of Christ will not well agree with communicating of and joyning with devills see Rev. 13. note a. 22. Doe we provoke the Lord to jealousie are we stronger then he Paraphrase 22. Doe we joyn devils in competition or rivality with God doe we think that we shall dare to give our selves up to all idolatry and heathen sin and yet that God will not punish us when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship and threatned to visit and punish for it 23. All things are lawfull for me but all things are not expedient all things are lawfull for me but all things edifie not Paraphrase 23. Many things there are see c. 13. note i. which I might lawfully doe but that they are hurtfull and disadvantageous to others tend not to their edification but to the scandalizing of them either bringing them to or confirming them in some sinne 24. Let no man seek his own but every one anothers wealth Paraphrase 24. And 't is not fit that any should be so intent on what is lawfull for him in respect of himself or what is for his own advantage as to neglect the benefit and advantage and edification of others 25. Whatsoever is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulnesse thereof Paraphrase 25 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat and that therefore if it be not lawfull to eat what is offered to idols ye must not ear what ye buy in the shambles because that may be such and then this is a great retrenchment of your Christian liberty by which ye may lawfully enjoy any of God's creatures I answer that in that case I may lawfully â—at whatsoever is there sold and not
think my self bound in conscience to enquire and examine whether what I meet with there were a portion of an heathen sacrifice or no For if no man be present to see and know that that which I eat is such a portion or if I know it not my self then sure I am guilty of nothing my self nor can any other come to any hurt by this means 27. If any of them that believe not bid you to a feast and ye be disposed to goe whatsoever is set before you eat asking no quesion for conscience sake Paraphrase 27. Nay farther if it be at an heathens own table where 't is more probable that such portions of their sacrifices are to be met with then 't was in the shambles yet there also ye may eat freely of all and never think your selves bound in conscience to enquire whether there be any of those portions of their sacrifices there 28. But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake note f The earth is the Lord's and the fulnesse thereof Paraphrase 28. But in case any man take notice that that which is before you was a portion of an idol sacrifice and punctually tell you of it then you are not to eat of that lest you confirm that man in or betray him to the sinne of idolatry by your example not understood by him aright and so offend against a conscience 29. Conscience I say not thine own but of the others for why is my liberty judged of another man's conscience Paraphrase 29. When I say a conscience I mean not thine own but that other man's conscience That is that thou art in this case to abstain for the sake of that other man's conscience lest he be betrai'd to sinne by that meanes v. 28. and not for thy own for there is no reason in the world that that other man's conscience should make that simply unlawfull to me which I receive as a gift of God and acknowledge it from him that is render it altogether unlawfull abstracting from the scandall annex'd which were otherwise by the liberty which Christ hath given perfectly lawfull to me 30. For if I by grace am a partaker why am I evill spoken of for that for which I give thanks Paraphrase 30. And certainly abstract it from that case of scandall and there will be no reason to find fault with or accuse me for eating of that before which I say grace blesse God for it and eat it meerly as a blessing of his without any respect unto any idol-god whatsoever 31. Whether therefore ye eat or drinke or whatsoever ye doe doe all to the glory of God Paraphrase 31. The onely thing then considerable in this matter is the scandall which tends to the dishonour of God and betraying men to or confirming them in sinne and that must be provided against and care be taken that in every bit I eat or action I doe I may not dishonour God or doe hurt to my brother 32. Give none offence neither to the Jewes nor to the Gentiles nor to the Church of God Paraphrase 32. Let nothing you doe be apt to betray any man to sin whether it be Jew or heathen on one side or Christian on the other 33. Even as I please all men in all things not seeking my own profit but the profit of many that they may be saved Paraphrase 33. Even as in my ministery I conform my self to all men so as may be most for their advantage not for my own see note on Rom. 14. c. that by some means or other I may bring them to embrace the Gospel ch 9. 20 c. Annotations on Chap. X. V. 1. Under the cloud The Jewes have a known saying see Note on Lu. 13. c. that he that enters into Gods Covenant is gathered under the wings of the majestatick presence See Maimonides Tit. Isuri bia cap. 13. Whensoever saith he a Gentile will enter into covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be gathered under the wings of Gods presence or glory or majesty c. The foundation of this speech is to be taken from that plain truth that God obliges himself to take care of and protect all those that undertake obedience to him but the peculiarity of the expression referres to the manner of Gods exhibiting himself in the holy of holies viz. by the Cherubims wings overshadowing the covering of the Arke to represent to us that as the bird covers and defends the yong ones with her wings spread over them to which our Saviour referres Mat. 23. 37. so doth God that is every where present peculiarly exhibit himself to those that keep his covenant and think upon his commandements to doe them And what was thus represented in the Tabernacle and the Temple was before more really exhibited in the departure of Israel out of Aegypt For there we find mention of the cloud and the fire Exod. 13. 21. in or by which the cloud by day and the fire by night God went before or conducted them Where first it must be remembred that this going before doth not necessarily denote any distance of space from them so as a guide goes before the rider when he is onely to teach or direct him the way and he followes after but as was more agreeable to their condition at that time who were to be shielded and protected as well as led and that protection noted by Gods going before them the same God going behind them too The Lord shall goe before thee and the holy one of Israel shall be thy reward an encompassing them on every side So in Rabbi Eleezer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of cloud encompass'd the camps of Israel as a wall invirons a city and therefore when it is said Exod. 14. 19. that the pillar of the cloud went from before their face and stood behind them I suppose it must be interpreted by v. 20. that the inner part of the cloud that was next the Israelites being a lightsome part and the external superficies of it not so now when the Aegyptians pursued the Israelites the cloud was so disposed as to be behind as well as before them shining round about them and yet so to be in respect of the luminous part of it confined to them as to give light onely to the Israelites but none to the Aegyptians that followed them And secondly that the word pillar applied to it is not to be looked on as a solid body standing and fastned on the ground and so still passing before them but as pillars were antiently built hollow as a kind of house or dwelling-place and accordingly Simeon the Anchorete is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he dwelt alwaies in a pillar a concave body over their heads and so coming down to the ground like wings inclosing and encompassing them on every side and accordingly 't is here said that
in the wildernesse and that it did so may appear probable because in that dry wildernesse we hear no more of their wanting water till Cadesh which was some 3 6. years after this when they had taken a contrary way in their journeying by which means as also by God's making this new tryall of them and to that purpose ordering the change of their journey that water might now cease to follow them which before as long as the miraculous flowing lasted might naturally without any new miracle follow them all their voyage This saying of theirs S. Paul makes use of in a mysticall sense making Christ indeed to be the rock in a spirituall sense and that Christ following coming really so long after into the world but even then so long agoe spiritually and in power present among them V. 7. To play That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in an unclean sense may appear probable by the use of the word mocking among the Jewes This will be discerned by the Hierusalem Targum on Gen. 21. 9. on that of Ismael's mocking In stead of these words in the Hebrew Sarah saw the sonne of Hagar mocking they read by way of paraphrase Et vidit Sara filium Aegyptiae facientem opera mala quae fieri non oportuit illudentem cultum pâ—regrinum exercentem And Sarah saw the son of the Aegyptian doing evill works which ought not to be done mocking and exercising strange worship Where the opera mala quae fieri non oportuit the evil works that ought not to be done are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 3. that is those unnaturall filthy sins which were so ordinary among the heathens used as part of their Gentile-worship and those it seemes noted by the phrase of illudere or mocking which there and here and in other places according to the civility of the sacred style is made use of rather then others which signifie more grosly those acts of unnaturall filthinesse So Rabbi Solomon mentions an interpretation that Ismael had committed uncleannesse and that that is the meaning of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivocall and signifies ludentem idololatrantem occidentem coeuntem vel lascivientem mocking committing Idolatry killing commiting uncleannesse and wantonnesse And then there will be little doubt but the words of the same Targum on Exod. 32. 6. the place from which the words in this place are taken surrexerunt sibi ludentes cultu peregrino and they arose mocking themselves after the strange or heathen worship may belong to that also To which purpose 't is farther observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may well be resolved Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cannot so well be mistaken for playing as the other may but distinctly signifies illudere to mock is the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in Exodus whence these words are cited Gen. 39. 14 and 17. in that story of Poâ—iphar's wife and Joseph and certainly signifies uncleannesse there Thus Tobit 3. 18. where Anna to shew her self free from all uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sin of or with man v. 17. addes in Saint Jeromes translation nunquam cum ludentibus miscui me I never associated my self with them that mock'd where no doubt Uncleannesses are meant and 't is probable that the Greek which he translates ludentibus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though our Greek copies wholly leave out that part of the period And if the comparing of the story Act. 7. 41. where 't is said in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rejoyced in the works of their hands be apt to incline to the other interpretation as supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce and consequently that both denote their dancing before the idol it will be easily answered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing there signifies most properly the rejoycing at a feast Lu. 12. 19. and 15. 23 24 29 32. and 16. 19. and so following the offering of sacrifice to their Idols shall note the sacrificall feast and be all one with eating and drinking here but not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether playing or mocking that attends it and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may fitly thus be interpreted especially when in this place it followes immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusters after evill thingâ— in the notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live ill is used by Phavorinus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanton that is for this very sin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ilnesse Rom. 1. 29. and is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither let us commit fornication c. referring to that other act of the like sin Num. 25. 2 3. and thence I suppose it is that to his exhortation of flying from Idolatry ver 14. he subjoyns v. 15. I speak to wise men judge ye what I say not willing to speak more plainly or to adde more words on that subject see Note on Eph. 5. f. V. 10. Destroyer That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyer is in the Hierusalem Targum Exod. 4. 26. called perdens and that there explained by Angelus mortis a messenger of the Lords ver 24. that came to kill him This is otherwhere called the destroying Angel for what is here said they were destroyed by the destroyer is in the story from whence 't is taken Num 14. 37. they died by the plague before the Lord. So the Angels that came to Loâ—'s house are sent to destroy the city Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels it doth not appear that the Angels used as instruments of those plagues are the fall'n Angels or devils but those heavenly that wait on God to execute his wrath as well as conveigh mercies Thus God's coming with his Angels is an expression of destructions and yet those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads Jude 14. or multitudes of heavenly Angels see Note on Jude d. V. 16. Cup of blessing The Jewes used to conclude the feast wherein the Paschal lamb was eaten with a cup of wine This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of praising because they sang an hymne at that time see Mat. 26. 30. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blesse see Note on Mat. 14. c. V. 28. The earth is the If these words be to be read in this place the meaning of them
are seen are temporall but the things which are not seen are eternall Paraphrase 18. Which makes it most reasonable for us to go courageously through all difficulties as despising and not thinking of this world and whatever losses or sufferings of that but of that reward which our faith presents unto us which is as farre beyond any thing that we can part with here as eternity surpasses time Annotations on Chap. IV. V. 6. Face of Jesus This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of Jesus and this whole verse referres to the story of Moses desiring to see the glory of God Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great but with that sight that was afforded him though but of an Angel sustaining the person of God Moses's face was enlightned and shone and became glorious to which the Apostle had before referred c. 3. 7. And so here the glory of God that is the revelation of his most divine counsels for the saving of men under the Gospel is by God communicated to Christ and by that means he as he is the Son of man and executes this Prophetick office upon earth is much more shining and glorious then Moses's face was and then we to whom the Gospel is now preached look upon this face of his though the Israelites could not on Moses and are illuminated thereby receive the knowledge of these counsels of God whensoever we look on him V. 7. Earthen vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. see Note on Mat. 21. b. a dish a cup c. Of these some are testacea made of shells of fishes and they are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Tim. 2. 20. the only other place where the word is used in the New Testament and this agrees very well with the matter in hand it being ordinary to lay up those things we value in shells or boxes or cabinets made of such and those in respect of the brittlenesse and of the nature of them as the shels are the outsides of fishes very fit to resemble our bodies wherein our souls doe inhabit And accordingly the Plaâ—onists making two bodies of a man one that which carries the soul in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chariot of the soul the other that which we touch and see the grosser carnal part call that second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is the same to us which the shell is to the fish which hath another finer body within it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testa signifies not only a shell from whence those kinds of fishes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shell to them supplying the place of skin and some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft-shelled as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nemesius but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baked earth and vessel of the potter that hath pass'd the fire and is taken out of the kilâ— and so Theophylact interprets it here and so it frequently signifies in authors The difference of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthen ware from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the potters vessels or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels of clay before they are burnt whilest they remain in the potters hand in moulding is set down exactly by S. Chrysostome in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the former if they be broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not capable of recovery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the hardness once gotten by the fire whereas the other that are but of clay unbaked and unhardened if they be spoiled once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may easily by the skill of the potter be returned to some second form Whence saith he it is that Jer. 19 1. when the prophet was to describe an irreparable destruction he is bid to figure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a vessell or bottle of earth broken to pieces v. 10. But when he would put them in some hope of restauration then God shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthen vessel fallen when it is in the hands of the artificer c. 18. 2 3. which he takes up and moulds anew the matter being yet capable of it And this sense and notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the place will bear and therefore I have now set them both down and left the Reader to chuse which he shall think most probable V. 8. Troubled on every side These two verses in every word referre to the antient heathen customes in the agones of which somewhat hath been said Note on 1 Cor. 9. 24. S. Chrysostome explains them so in common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are cold c. as Horace of the racer sudavit alsit he sweats and friâ—zes but he applies them not severally to the particular exercises This I suppose may fitly be done by accommodating three of the paires to the customes of Wrestling one to that of Running in the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs clearly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling so saith Aristotle Rhet. l. 1. c. 5. see the anonymous Scholiast on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that can gripe his adversary and take him up is good at wrestling there being two dexterities in that exercise comprimere antagonistam substernere to gripe and throw down which Hesychius also calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these is here mentioned and express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressure to which is here opposed as in a higher degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad augustias redigi to be brought to distresse as when we can neither get out of his hands nor make any resistance against him so Isa 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being brought to such extremities we can fight no longer So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexity is fit for the wrestler who being shrewdly put to it knows not what to doe so saith Theophylact though we fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a condition that we know not what to doe so in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are not able to doe or attempt any thing yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscarry not finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand after all upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despair not nor are they overcome but find an happy issue out of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquerors at last saith Theophylact. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursued that is peculiar to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racing as hath been formerly said Note on 1 Cor. 9. 25. when one being formost in
God in Christ hath designed to elevate the Christian and wherein in a manner all Christianity doth consist and to which we are engaged by his love to us V. 21. In the church The variety of reading either with or without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it doubtfull how this verse should be rendred If it be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must first be observed that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying sometimes in as in a place and so it may possibly be here in the assembly of Christians for ever signifies also through and by and so it may most probably signifie here and be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church that is by Gods dealing in it so here that various wisdome and mercy of his should be acknowledged with thanksgiving And then though 't is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may adhere to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so be rendred the Church in Christ Jesus that is the Christian Church yet because probably if that were it it would be expressed by repeating the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is 1 Cor. 1. 2. therefore it will be more reasonable to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also And so the meaning will be All honour and glory be unto God through Jesus Christ by whom these mercies are conveied to us for or by or through the Church that is through those gracious and wise disposals of his that are now wrought by receiving the Gentiles into the Church a thing which is likely to have main influence upon all posterities of the world for ever But if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in as in that antient MS. it is then as that must necessarily connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church and Christ whether it be rendred and or even so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie in as in a place because that cannot be applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ but must necessarily be rendred by or through and the Church and Christ must be the two means though perhaps those two knit into one by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even whereby this glory is to come in to God and so is ascribed to him thus All glory be to God the Father the wise disposer of all through that which is now done in the Church and or even through what hath been done by Christ in reconciling the Gentiles and bringing them into the same fold with the Jewes making up one Church of both CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that you walk worthy of the vocation wherewith ye are called Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ ch 3. 1. from whence to this place seems to be one long parenthesis see note on Gal. 2. c. doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state 2. With all lowlinesse and meeknesse with long suffering forbearing one another in love Paraphrase 2. And that must be by the exercise of that Christian charity and those many effects of it 1 Cor. 13. 4 5. a lowly opinion of your selves a mild behaviour toward others a patient bearing opposed to revenging of injuries much more of weaknesses and ignorances 3. Endevouring to keep the unity of the Spirit in the bond of peace Paraphrase 3. Labouring your utmost to preserve that unity in the Church which is kept in the body by being animated by the same Spirit and by being joyned one member friendly and peaceably to another by sinews c. that is unity of charity as the Spirit and of outward communion as the sinews to knit you all together into a peaceable Church loving and living peaceably one with another 4. There is one body and one spirit even as ye are called in one hope of your calling Paraphrase 4. That as ye are one society one body of Christians so ye may have one soul as it were one Spirit of love to animate that body according to that one aime in which you all conspire and to the obtaining of which Christianity gives you all the same pretension and hope viz. eternal life 5. One Lord one faith one baptisme Paraphrase 5. And according as ye have but one master whose commands ye are bound to obey one body of Creed to be believed by all and the same form of initiation the same vow of Baptisme appointed to be administred to all 6. One God and father of all who is above all and through all and in you all Paraphrase 6. And as having all of you the same God which created and now owneth you for his children who overseeth all actions pierceth through all secrets powerfully worketh in you by his gifts and graces 7. But unto every one of us is given grace according to the measure of the gift of Christ Paraphrase 7. But these gifts and capacities and qualifications for the serving of Christ in the Church are not in the same manner and measure given to all but severally and in diverse degrees such as Christ in his several distribution of gifts is pleased to dispense 8. Wherefore he saith When he ascended up on high he led captivity captive and note a gave gifts for men Paraphrase 8. According â—o that of the Psalmist Psal 68. 18. that at his ascension he carried Satan sin and death captive and scattered many several gifts and extraordinary graces by sending the holy Ghost upon his Disciples as Elias did upon Elishah at his ascent 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth Paraphrase 9. And what doth this his ascent to heaven signifie but that he first descended from heaven to these lower parts of the world called the earth or to the Virgins womb to be conceived there in humane flesh which is by the Psalmist also styled being fashioned beneath in the earth Psal 139. 15. see Paulus Fagius on Targum Gen. 37. 36. or else to the grave called The lower parts of the earth Psal 63. 9. 10. He that descended is the same also that ascended up farre above all heavens that he might fill all things Paraphrase 10. And as his descent was on purpose to doe us good to bestow and scatter his graces among us so his ascending again though it were for a time the leaving of us yet it was designed to the sending down the holy Ghost upon the Apostles by that means to supply all our wants to doe what was necessary to be done to
he was the first-born from the dead v. 18. the first which from the grave was raised and exalted to heaven and being so risen all power was given unto him in heaven and in earth V. 16. Thrones These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrones may denote Kings or Monarchs and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praefects of Provinces and cities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on earth But because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred to and the creating of the Angels as well as men c. belongs truly to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too the highest and most eminent of both sorts thereby to set out the eternal Divinity and power of Christ who is creatour of all and consequently before the most principal Angels which were created before men See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter of Angels creating the world c. see Irenaeus and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre V. 20. Whether they be things in earth or What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in the heavens wil I conceive be best discerned first by comparing this place of the reconciliation wrought by Christ with the parallel Ephes 2. 14 16. where it clearly signifies the compacting the Jewes and Gentiles into one Church and so again Ephes 1. 10. the gathering in one all things both which are in heaven and on earth doth signifie all men of all sores Secondly by remembring two observations frequent in this Book 1. That it is the manner of the Hebrew writers to expresse this inferiour world for want of one word to signifie it by these two the heavens and the earth and indeed any aggregate body or totum by mentioning and enumerating its parts as the natural day by the evening and the morning and so to set down so many daies and so many nights where the truth of the story will not allow us to interpret it literally of so many nights distinctly but of so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural daies of which any the least part is computed for one See Note on Mat. 12. n. and on Ephes 5. h. And not to multiply examples but to confine the discourse to this particular thus very frequently the heavens and the earth are set to signifie the whole lower world made up of the firmament of the aire that expansum which is called Heaven as when we read the fowls of the heaven and of the terrestrial globe of earth and water see Note on 2 Pet. 3. e. and then consequently to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here explained and interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the things on earth or the things in heaven and in the like phrase v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are in the heavens and on the earth shall signifie no more then what is in other places expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world as 2. Cor. 5. 19. in the very same matter that here is spoken of God in Christ reconciling the world to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation or all creatures the whole world of creation or the whole world without restriction Now what is meant by the whole world or the whole creation will appear by another second observation which is taken notice of and enlarged on Note on Rom. 8. d. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation Rom. 8. 22. and here v. 23. signifies all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all nations particularly the Gentile Idolaters mentioned here in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that were formerly alienated c. And then the meaning of the place will be clearly this that it pleased God by Christ to reconcile to himself or as it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one or the same and so be more perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in or into one body Eph. 2. 16. all the men of the world the Gentiles and the Jewes both the same thing which was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 15. the reconciling of the world that is the Gentiles in opposition to the Jewes that there in the words immediately precedent are said to be cast off and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all thinge be here in the Neuter yet will that be no objection against this it being ordinary for the Neuter to be taken for the Masculine as when Christ is said to have come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save that which was lost that is all the men that were lost and so Gal. 3. 22. that God hath shut up together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that is all men under sin and innumerable the like and therefore that which v. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the Neuter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you men you Gentiles v. 21. and that joyned with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reconciled there as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciling here That I doe not conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things in heaven to signifie Angels the reason is clear because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 16. came not to take hold of or reduce or relieve or consequently to reconcile the Angels but onely mankind And indeed the Angels that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens never fell and so needed no reconciling And though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things in heaven may possibly signifie the Saints departed which are now in Heaven in respect of their souls contrary to the Psychopannychists and were so at the Apostles writing this and even at the time of Christs death yet the
body so v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of the sins of the flesh that is the sins of the flesh Or else it may be taken in opposition to shadows or dark resemblances Gods will being in Christ not in shadows as among the Jewes but plainly and substantially revealed for the practice of inward purity and not for the observation of those shadows thereof which had been among the Jewes And thus the 17 th verse seems to interpret it the sabbarbs c. though they were as commemorations instituted for the Jewes by strength of that institution to be observed by them yet had they also a farther aspect to somewhat under the New Testament and as such are said to be a shadow of things to come the body or reality whereof is of Christ Where the Christian doctrine is affirmed to be that substantial divinity of which that which was under the Law was a shadow But this cannot well be otherwise applied to the fulness of the Godhead dwelling in Christ which is the primary sense in which that other is contained of the manifestation of divine knowledge in the Gospel but as the word shadow is a general word to signifie any image especially a dark or imperfect one Thus every body naturally casts its shadow which as it is the dark image of the body viz. of some lineaments of it so is it farre from the substance of it Thus the Ghosts that is the species or images of men but not their bodies are call'd their umbrae shadows And according to this notion of the word Shadow I suppose the word bodily may here be interpreted in opposition to it that as on the earth here below the sun casts its beams and so dwells here in or by its beams or irradiations but the body of the sun is in heaven and so though here be some light below yet there only the fulness of light is so here God was in Moses and the Prophets and in other wise holy men to whom he revealed his will in some degree in some raies beams images of his perfections and more then so God is said to dwell in his saints which differs from being in them only by permanence or continuance but still he is or dwels in them onely in those images of him shadows or raies not as the Sun doth in the heaven where the body of it is in a fulness so as he cannot be more in any other but in Christ he dwels in fulness o as nothing could be added to it and so in him bodily that is as the Sun dwels in the firmament where the body of it is The whole divine nature is not onely in part but fully without absence of any part of it in Christ and that not by a species or shadow or image onely but really and substantially and so consequently which is the thing which is here designed to be proved by it the will of God must be supposed to be so revealed in Christ or by Christ that there can be no need of addition from the heathen philosophy or from the Jewish law which the Gnosticks woul◠needs have added to it And that is the full sense of these words V. 4. Handwriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bill or writing under a mans hand whereby he binds himself to some payment of money or duty a band or obligation and which stands in force against him to bring any forfeiture or penalty upon him upon non-performance of the condition to which he is bound that which the Rabbins call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cautio debitoris an obligation scriptura vel literae quibus conti ur potest as quam alius alii tradit saith Elias Levita a writing in which is contained a power which one gives another over him Thus is the Law of Moses as it requires abstinence from meats observation of daies v. 16. and so laies obligation on a Jew that others are not bound to and binds him to forfeiture of all his hopes and also to punishment if he doe not perform them In which case this band or bill is here supposed to be brought against him signed by himself and stands in force against him Now two waies there are to cancel any writing the one by blotting or crossing it with a pen the other by striking a nail through it The first is done by Christs doctrines requiring now the inward purity in stead of those external observances and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines here as Theophylact acknowledgeth rendring it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines of Faith and Ephes 2. 15. a place parallel to this it will more appear by looking on the place and the second is done by Christs death expressed in that to the Ephesians by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nailing it to his crosse V. 16. In respect The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which Ios Scaliger and Isa Casaubon Ep. 24. have pitched on is that by it is noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chapter or tract of the Talmudists upon that subject For the lesser parts of the Talmud are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or parts Among their writings there is now one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tract of a good day that is a feast in it many chapters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sections From thence is the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Iustinian Novel de Heb. 146. By which it appears that among the Expositors of the Law there were some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expounded their heads of doctrine severally the chief of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the meaning of the place will be Let no man passe sentence on you by what you doe in eating or drinking by that section of the Rabbins about Feasts New moons Sabbaths that is by your observing or not observing of those things which were required indeed by the Jewes but meerly as shadows and types of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and continual feast that a Christians life ought to be now under the New Testament See Origen Cont. Cels l. 8. p. 404. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day is a conjecture of some which it is sufficient to have named having no authority of any MS. to countenance it V. 18. Beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus the word signifies to condemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one onely the former peculiar to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grecian games the other common to all judicatures and proportionably the notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition being the same too and so the word will have the same significancy here that
at large explained Note on Mat. 24. b. to signifie the coming of Christ as a Judge to destroy the Jewes as Psal 96. 13. For he cometh for he cometh to judge the earth and as Psal 97. 5. the hills melted like wax at the presence of the Lord the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and by that means to rescue those that were persecuted by them and this is by Saint Iames c. 5. 7 8. called by this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord and that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approaching and farther expressed v. 9. by the Iudge standing before the doores and so there is little reason to doubt but that it so signifies here 'T is true indeed that 1 Thes 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord is used for the final day of doom but the phrase here appears not to referre to that place for after the description of that to the end of that fourth Chapter the Apostle c. 5. begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning the times and seasons as of somewhat which was then approaching and presumed to be sufficiently known among them and on that subject he tels them that they know that the day of the Lord cometh as a thief in the night Now to this coming of the day of the Lord it is that the Apostle here refers in this second Epistle that which he had said of it in the first Epistle and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddain destruction v. 3. being misinterpreted by some of them and changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ is instantly approaching as may appear by the end of the second verse where the very phrase is used the day of the Lord which therefore is to be taken for the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christs upon the Jewes see Note on Rom. 13. d. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our assembling to him must be proportionably explained to signifie that greater liberty of the Christians to assemble to the service of Christ the freedom of Ecclesiasticall assemblies which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together an effect of his receiving them into mercy is his giving them the liberty of the Temple and his service there And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembling of themselves Heb. 10. 25. is their meeting together in the publicke service of Christ And this as it was an happy consequent of this deliverance so was it to be used as a solemne means of expressing their gratitude to Christ who had thus delivered them and so was peculiarly a gathering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him Paraphrase 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 2. Is at hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes the immediate approach of this day or the instant coming of it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things just at hand Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things to come which were future but after some time not so immediately to come to passe And this being the direct and exact notion of the word is a key to the whole matter For that this day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing neer had been oft affirmed by the Apostle and as Lactantius saith see Note on title of the Epistle to the Rom. a commonly foretold by Peter and him in all their preachings and 1 Thes 5. 1. he had farther given them warning that it would come as a thief in the night that is on a suddain unobservably or unexpectedly This it seems was mistaken by them and the suddainnesse and unobservablenesse of it when it should come interpreted by some to denote the immediate instant approach of it at that time wherein he spake This error of theirs they founded on three things first on the Revelations which some had received in this matter and which were understood to this sense which it the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by spirit the spirit of prophecy either truley such or pretended to be such secondly on the discourses and affirmations of S. Paul when he was among them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word of mouth thirdly on the words of his former Epistle where he had said c. 5. 2. that it cometh as a thief in the night and that when they said Peace and safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a speedy distruction invadeth them which last they interpreted as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it were now instant or present at hand and so founded their doctrine upon Saint Paul which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we had thus taught either by word of mouth or hy that Epistle or by both that this day of the Lord was now instantly a coming where as the mistake was no more then by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach when they said Peace that is when they least look'd for it by the being now immediately at hand so it was an error of ill consequence and directly contrary to what the Apâ—stle had taught them when he was with them v. 5. and therefore their embracing it was justly branded by him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being suddainly shaken from the sense understanding or notion of that coming which he had imparted to them And besides it was a mistake that he foresaw would shreudly disturb them when looking for it according to that belief they should find themselves defeated and soâ—te tempted to call the Apostle truth in question from whom they took themselves to have it And as this would be apt to give them doubts of the truth of the whole Gospel which they had believed on the same authority so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy when they found themselves thus deluded in their expectation of relief and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being troubled And accordingly we finde in S. Peter 2. Epist c. 3. v. 4. that many thinking Christs promise broken concerning this his coming went over to the Gnosticks joyned with them in infidelity and carnality walking after their own lusts and saying Where is the promise of his coming V. 3. falling awayâ— That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its natural signification imports no more then abâ—ecssion or departure is clear by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it immediately comes So Act. 15. 38. when 't is said of John 〈◊〉 〈◊〉
worship c. For before his Baptisme it is said of him Act. 8. that he was by all the Samaritans cried up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine power which is called great that is the Divine Majesty called diversly by several nations but by all acknowledged as the greatest and supreme Deity and after the seigned reception of the Faith and Baptisme he did not lessen but rather increase his pretensions And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos uti ipse gloriosus videretur esse A Claudio Caesare statuâ honoratus esse dicitur propter Magiam Hic igitur à multis quasi Deus glorificatus est docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit in Samaria autem quasi Pater descenderit in reliquis Gentibus quasi Spiritus S. adventaverit Esse autem se sublimissimam virtutem hoc est eum qui sit super omnia Pater sustinere vocari se quodeunque eum vocant homines Simon Magus set himself to contend against the Apostles that he also might appear glorious He was for his Magick honoured with a statue by Claudius Caesar He was glorified by many as a God and taught that himself was he that appeared as the Son among the Jewes that in Samaria he descended as the Father and in other nations came at the Holy Ghost That he was the most sublime virtue that is he which was the Father over all and that he was content to be called by the highest titles that any man did call him And so saith Tertull de Anima Simon speaking of Helena his prima ennoia by which he created the Angls and powers which made the world and whom he called also the lost sheep because of her having been in a brothel-house saith that ad hanc descendit Pater summus to her descended the supreme Father calling himself by that title and having carried her back to his palace exinde ad hominum respexit salutem from thenceforth had all care to the salvation of men Again that statue of his was made saith Irenaeus ad siguram Jovis after the figure of Jupiter and Helena's after the figure of Minerva and these saith he were worshipped by men And at last among the doctrines of his followers Saturnilus and Menander he sets down Judaeorum Deum unum ex Angelis esse c. 22. that the God of the Jewes was one of the seven Angels that made the world Ipsum verò Simonem unum Patrem esse qui fecit Angelos Archangelos Virtutes Potestates But that Simon himself was the only Father that made the Angels Archangels Virtues and Powers So clearly making himself superiour to the God of the Jews and indeed creatour of him So saith Justin Martyr Apol. 2. see Note b. on Jude Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mans and these Gnosticks revealing themselves that signifies their putting off that disguise of Christianity under which they vâ—iled themselves a while and setting up he and his followers professedly against Christ and his Apostles For Simon himself that at first he was baptized and made a shew of being a Christian hath appeared Act. 8. but this without any sincerity at that time any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genuine purpose of change saith Cyril of Jerusalem Cat. 1. After this he went on in his way of deceiving the people by his forceries as appears by his desiring to buy the power of working miracles from the Apostles and being denied that soon after he set up and opposed himself against Christ and accordingly is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary or he that opposeth himself and by S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist which is the same And about the time of erecting the statue to him at Rome being by the preaching of the Gospel driven out of that city it was some space of yeares before he appeared there again in contestation with S. Peter which may passe for his revealing of himself that at the writing of this Epistle was yet future And accordingly Theophylact speaking of the mystery of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of iniquity was already begun for Simon and Nicolas leaders of heresies did work the works of Antichrist As for the Gnosticks the followers of him and other such leaders thus it was The Jews persecuting the Christians and those persecutions shaking the faith of many and the Gnosticks keeping themselves safe from those persecutions by forswearing of Christ in time of danger from the Jewes as they sacrificed to Idols to secure them from the Gentiles and having other carnal baits all manner of filthinesse to invite carnal and fearfull persons to their party did soon draw all Samaria from Christ and so whereever Christianity was planted in other parts at Rome in Asia c. corrupted the believers every where so that many were polluted or infected by their poison Heb. 12. 15. and at length joinned with the Jewes in the greatest bitterness of persecuting the Orthodox Christians first secretly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dogs that bite and bark not saith Ignatius and then they were the mystery here but at last openly and avowedly and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revealing this mystery And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord and till that was come the day was not yet instant though neer at hand V. 4. Worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called God not to distinguish it from the former but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to explicate the former or to extend it farther then the former might be thought to extend must signifie not the worship it self but that which is worshipped whatsoever that is The nations and people of the world all of them acknowledged and worshipped somewhat which they called God or Numen but all false and Idol-nothings save only the one Creator of heaven and earth yet on these they bestowed those magnificent titles of God and Great power of God and other the like and to comprehend all those titles by which all those false Gods were known this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or deity or by repeating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is called worship or deity is here used And so the word is used by the Author of the Book of Wisdome c. 14. 20. and rightly rendred a God So Act. 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding your worships that is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their idols so saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worships that is Idols and daemons of which their city had and worshipped so many For so v. 16. it is said of him that he did 〈◊〉 〈◊〉 〈◊〉
and there distinctly specified more than in any other place of the New Testament under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 6. 20. science falsly so named that is the men that assumed falsly to themselves the name of Gnosticks or knowing men And against some doctrines and practices of theirs he here arms him CHAP. I. 1. PAUL an Apostle of Jesus Christ by the commandment of God our Saviour and Lord Jesus Christ which is our hope Paraphrase 1. I' Paul that Act. 13. 7. was sent out and constitured an Apostle of Jesus Christ according to the designation of him who being God incarnate is both our Saviour and Lord to rescue us from the power of sin and to rule and reign in our hearts even he on whom all our trust and expectation and hope of good is founded and built 2. Unto Timothy my own son in the faith Grace mercy and peace from God our father and Jesus Christ our Lord. Paraphrase 2. To my dearly beloved Timothy whom I first converted and so begat to Christianity I send my heartiest wish of all good from God our carefull and loving father and Christ Jesus to whom he hath committed all power in his Church unto the worlds end 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other doctrine Paraphrase 3. This Epistle I now send thee for thy directions in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there thou mightest suppresse the seeds of the Gnostick heresie sowed there and keep men within the form of sound doctrine that which in all Churches was delivered by us 4. Neither give heed to fables and endlesse note a genealogies which minister questions rather than edifying which is in faith so doe Paraphrase 4. And warn thy flock not to heed those fabulous pedegrees of the gods which under the name of Aeones the Gnosticks see note on Col. 2. a. talk so much of and so bring in many perplext disputes rather than instruct men in the way of salvation under the Gospel or of Christian doctrine in matters belonging to God 4. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned Paraphrase 5. The substance and perfection or else the designe and aime of Christian duty being charity whose genealogie is this faith unfeigned begets a good conscience that is abstaining from all sin that purity of heart that love of all men 6. From which some having swerved have turned aside unto vain jangling Paraphrase 6. Which some aiming not at have gone out of the way to a divinity made up of empty words for so was the Gnosticks see v. 4. 7. Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm Paraphrase 7. Joyning Judaisme to Christianty undertaking to expound the Law and to find those mysteries in it which are the foundations of their impure doctrines but observe no part of the Law nor at all apply it to the ruling of their lives 8. But we know that the Law is good if a man use it lawfully Paraphrase 8. Which is consequently a grievous abuse of the Law whose whole goodness consists in this that a man order his actions so by it as to abstain from the sins that it forbids and doe the good which it requires 9. Knowing this that the Law is not made for a righteous man but for the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for manslayers Paraphrase 9. It being certain that as good men will perform their duty without any law so the Law of Moses as all other lawes was given to the sons of those excellent Patriarchs because it was foreseen they would not alwaies continue so good and so was on this very designe to keep in order such men as these to restrain such impure Gnosticks as these from the sins they are guilty of and not to stand them in any stead except they live according to it Accordingly you know that Moses's Law is very severe against the rebellious and contumacious against blasphemers and seditious such as Corah Num. 16. 8. called Sinners there and to such are the Gnosticks compared Jude 11. to the impure and such as contemn all that is holy such as Esau to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers 10. For whoremongers for them that defile themselves with mankind for men-stealers for lyers for perjured persons and if there be any other thing which is contrary to sound doctrine Paraphrase 10. Against fornicators and those of the foulest sort of those Lev. 18. 22. against those that steal and sell servants Exod. 21. 16. Deut. 24. 7. against false and perjurious persons and generally all those sins and sinners that now the Gospel of Christ makes to be such and these hereticks are noted for 11. According to the note b glorious Gospel of the blessed God which was committed to my trust Paraphrase 11. According to the Gospel of Christ or of God when he dwelt among us appeared here on the earth for the preaching of which I have been constituted an Apostle 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithfull putting me into the ministery Paraphrase 12. And I account it a great mercy of Christ both that he hath given me abilities and that he hath vouchsafed to make use of me for so great a work thinking me a fit person to be so intrusted and setting me apart to doe him service in the Church 13. Who was before a blasphemer and a persecutor and injurious but I obtained mercy because I did it ignorantly in unbelief Paraphrase 13. Having been so hugely unfit and unworthy of such an honour by my former behaviour whilst I was a Jew blaspheming the name of Christ persecuting the Christians and using them most despitefully Notwithstanding all which God was mercifull to me looked on it but as an act of blind zeal in me and therefore laid it not so to my charge as to deliver me up to my self but recalled me mightily in the midst of my carreer 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost and proportionably to them a lively faith toward Jesus Christ and an earnest zeal for his Gospel which hath been wrought in me by his grace 15. This is a faithful saying and worthy of all note e acceptaion that Christ Jesus came into
and no other means of appeasing them save the denying of the Faith or by compliances seeming to doe so that whosoever was not sincere was sure to be tempted out of his profession V. 14. Glorie That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is answerable to the Hebrew Schechinah the appearing of God by Angels or any other glorious way hath been often said Note on Mar. 1. 2. see 2 Pet. 1. 3 17. and Jude 24. and that that also signifies that eminent way of Gods appearance which is therefore called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Incarnation and being of Christ here on the earth hath been formerly noted also on Joh. 1. c. So 2 Cor. 4. a. the glory of God in the face of Jesus Christ is the glorious exhibition of God so visible in Christ here on the earth And so most probably here it signifies and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the state or condition of Christ when he was here upon the earth with which is here fitly joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of God so Christ incarnate was God blessed for ever that is the same way of dispensation and oeconomy which was used on Christ when he was here on earth see Note on Luk. 9. e. And that this is the meaning of it here will be judged by the Context which pronounces them happy that are reproached for Christ's name because by that means they are made like Christ that prime person that suffered for well doing V. 15. A busie-body What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will best be guest by observing first that it is here joined with other great and grosse sins Theft Murther Evil-doing secondly by comparing it with another word of near signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 3. 11. against which the Apostle exhorts 1 Thess 4. 1. This crime is either of a lower or higher sort the first is idlenesse the second improves it into sedition Against the former the Apostolick doctrine did proceed by way of censure that they were not to be acknowledged in the Catalogue of those poor that were to be relieved by the Church out of the publick stock but rather under the title of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorderly persons used as thieves with whom they are here placed which were to be sold as slaves forced to labour and so taken off from their idlenesse and medling with other men's matters Thus among the Aegyptians idlenesse was a capital crime among the Lucani he that lent money to any idle person was to loose it among the Corinthians the slothfull were delivered to the carnifex saith Diphilus Another higher then this there was of undertaking to have the charge of those that do not belong to them a fault which at this time was very observable among the Jewish Zelots who pretending to and promising themselves a perpetual immunity from all power of men as the onely children of God which were not therefore to be under any man particularly under Heathens but to enjoy an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immunity would force all men to join with them against the Romans that is against the publick peace calling themselves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and saviours of the nation and plundering all that would not be as active and seditious as themselves Such as these were very rife at the time of writing this Epistle and might justly be here ranked with thieves and murtherers being most eminently both of these under pretence of zeal to the Law and making all men perform their duty V. 17. For the time The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will most conveniently be joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. as the matter of the Christians joy and occasion of his glorifying God that this is the season of judgments beginning at the house of God For there being two parts of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment the one tolerable the other intolerable the one for advantage of the sufferer the other for the greatest disadvantage the one here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first part of the judgment the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or tail of it the one assigned to pious men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God the other to the impious obdurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient see c. 3. g. it must needs be look'd on as an happy condition and that which is matter of joy and not of sorrow to any that they have their part in the former of these and not in the latter of them What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end here is may perhaps be questioned whether any vengeance in this life or that greater in another life But the answer is easie it belongs primarily to the vengeance that here should light upon the obdurate Jewes their utter excision now approaching styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all things v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable but this not to exclude but to be the entrance on that sad arrier the dregs of that bitter cup in another world What is here addded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous scarcely escaping is thaken from Prov. 11. 31. where that which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is from thence rightly rendred by our English behold the righteous shall be recompensed on the earth is by the Septuagint by mistake as it is probable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some other word rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous hardly that is not without some difficulties and persecutions escapes where as the recompence on earth which the righteous meets with is the punishments and afflictions which befall him in this life so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved must be the temporal preservations here or immunity from afflictions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardly saved his bearing some sharp pungent part of them but those not comparable with that other part of God's cup of trembling which expects the ungodly both here in a remarkable destruction and in another world CHAP. V. 1. THE Elders which are among you I exhort who am also an elder and a witnesse of the sufferings of Christ and also a partaker of the glory that shall be revealed Paraphrase 1. The Bishops of your several Churches see note on Act. 11. b. I exhort who am my self employed here at Rome to govern the Church one that attended Christ at his crucifixion and was also at his Transfiguration present at that discourse concerning the glory that should be consequent to his death see 2 Pet. 1. 16. the remarkable destruction of his crucifiers and deliverance of his faithful disciples see note on 2 Thess 1. 6. 2. Feed the flock of God which is among you taking
of the many Christians to the foul Gnostick-heresie and v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do you not remember that when I was with you I told you these things So 1 Tim. 4. 1. the Spirit saith expresly that is Christ and his Apostles by their prophetick spirit every where that in the last times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shall apostatize from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving ear to impostor-spirits the very interpretation of Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that these false teachers should deceive many and these described in the following words as those that had cast off all laws forbidding to marry c. and so walking after their own unnatural lusts And to these he refers again 2 Tim. 3. 1. But know this c. By all which it appears that these that were thus foreseen that they should fall off at this time and so mentioned here v. 2. were the Gnostick-hereticks and those that were seduced by them and so this weight there will be in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first that as these were to apostatize thus before that coming of Christ to the destruction of the Jews so now in the discourse of it begun purposely v. 2. this was the first thing to be set down that is the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing this first V. 4. Since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à qua or à quo may be taken in respect of time as an Epocha from whence the writer takes his rise from such or such a time excluding what was before and including all since But it may also referre to matters as well as to time and then it notes no more then the excluding or excepting that which is named and including all that is not named and will then best be rendred unlesse it be or except that That this must be the notion of it here and not the former is evident by what follows that all things remain in the same manner from the beginning of the creation where the creation is an Epocha of a farre longer date then that of the death of the Fathers Besides it would be hard to define what fathers are here meant if that were the meaning of it For it cannot be appliable so to Abraham Isaac and Jacob the fathers of the people of the Jewes for to confute this speech of these scoffers the Apostle draws his proof from the times of the Flood which was long before them which would not be a good way of arguing against them if they had dated their observation no farther then the times of Abraham for they might well acknowledge a change in the Deluge though none since Abraham But in the other notion the matter is clear From the creation of the world say they there hath been no change in any material thing so as to be fit to deterre men from complying with the Jewes for the avoiding of persecutions so as to make men fear that Christ will now come in any eminent manner to destroy the Jewes or Gnosticks or to persevere in hope that he will deliver the persecuted Christians out of their hands One change they acknowledge there hath been in the world some men have slept with their fathers and others have lived in their stead a succession of fathers and sons to replenish the world men have not been immortal the fathers have died and given way to their children But except this which is an unconsiderable matter not pertinent to the point in hand all things-else say they have continued in the ordinary constant course without any discernible interposing of God's providence to punish one or to relieve another This sure is the Atheists objection occasioned by the delay of Christ's coming to destroy the Jewes And this it is which is punctually confuted in the following verses and so that must in all reason be the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most reconcileable with this V. 5. Willingly The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be taken in a sense not ordinary in other places for being of opinion or affirming perhaps with this addition of asserting it magisterially without any reason rendred for it but a Sic volo c. So I will I command my will is my reason Thus in Latine we are wont to use it Qui hoc volunt they that will this for they that are of this opinion and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1. 17. the things that I will that is which I teach or affirm See Note e. on that Chapter And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that will this are they that are of this mind that affirm this Ib. Earth standing out of the water The meaning of this fifth verse will be best discern'd by considering it as preparative to the sixth For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism v. 4. that There was no such thing as punishment inflicted on wicked men or deliverance for the godly to be expected from any overruling power of heaven all things going on in a constant course from the beginning of the world to that time was this that the whole world was once drowned for the sins of the inhabitants and that is said v. 6. But to prepare for this here is in this verse a description of the frame of this lower world in the first creation as it was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God that word by which he said Let there be light and there was light let there be a firmament and there was so and God saw that it was good that is all that he did was designed for such uses as he in his wisdome thought agreeable And that is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were heavens from of old that is in the beginning the heavens were created and so the earth also Gen. 1. 1. the earth so formed that whensoever God pleased it might be drowned without creating any new thing For thus it was framed The very globe of the earth consisted of a great quantity of waters called the abysse or deep Gen. 1. 1. so great as to cover the face of the earth till God put it into one place that drie land might appear Gen. 1. 9. And this is it that now makes the whole body of the Ocean and all other rivers in the world and besides great quantities of water in the bowels of the earth breaking forth in fountains that flow perpetually and maintaining with supplies all the rivers and seas in the world And this may fitly own the expression that is here used of the globe of the earth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up of water hath abundance of water in its compasse which is the water which Gen. 1. 7. is called the water under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expansion that is under the body of the
aire and so makes up as the Philosophers say one globe with the earth And so this part of the frame of the earth did competently prepare it for drowning it being evident that there was so much water in that globe of the earth as till it was put into receptacles and cavities it covered the face of the earth no drie land appeared Gen. 1. 9. But beside this there was great store of waters in the clouds which is called the waters above the expansion Gen. 1. 7. the lower region of the aire being between them and the earth and when God is pleased to loosen those clouds which is called opening the windows of heaven then the rain falls and adds to that store of waters which was in the globe of the earth already And these clouds encompassing the earth on every side the earth is here also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in the midst of the waters for so the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by is set to render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst and so 't is used by this Author 1 Pet. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were saved in the midst of water and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be saved but so as in the midst of fire 1 Cor. 3. 15. So in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is among or in the midst of Islands And so this part of the frame being added to the former the clouds and cataracts encompassing the earth and impendent over it the earth was ascertain'd to be drown'd and swallow'd up whensoever God should let loose these cataracts upon it as in the Deluge he did Gen. 7. 11. and so there is the foundation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which v. 6. this frame and disposition of Gods that the earth should have so much water in its own bosome and such clouds of water encompassing it was the means by which the old world being drowned by water perished and so this is the clear meaning of the place V. 7. Heavens and the earth The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens and the earth are here set to signifie the whole compages of this Sublunarie world and all the creatures that are in it all that was destroyed by the Flood and is now secured from perishing so again and is reserved for fire by which it is by perpetual tradition believed that the world shall finally be destroyed The Hebrews have no one word to signifie this but ordinarily use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens and earth And so the heavens and elements and earth v. 10 and 12. which would literally denote the world signifie figuratively the whole city of Jerusalem Temple and palace towers and buildings of the city not one signified by one another by another but all by all together and proportionably to that the new heavens and new earth are a Christian people ver 13. And so 't is ordinary in other expressions in that language as his body his flesh and his bones Eph. 5. 30. signifies him and no more and so in other authors the body and the soul are set severally when yet they signifie nothing distinct but the whole man together See A. Gellius 1. 3. c. 1. And so the evening and the morning signifie the natural day see Note on Mat. 12. n. So the Elders high Priests and Scribes every where in the Gospels signifie the Sanhedrim and so in like manner the phrase Father and mother and wives and children and fields c. signifies this one thing possessions or comforts of life and must so be rendred in the grosse and not in the retail or else the true meaning of some places in the New Testament will not be intelligible As Mar. 10. 30. when 't is said that he that leaves father and mother c. shall receive an hundred-fold more in this life houses and brethren and sisters and mothers for 't is clear enough that he shall not receive an hundred mothers but as all these severals put together denote the comforts and possessions of this life so it is to be expected that the promise of God will be performed to those that part with any thing for Christ's sake See Note on Ephes 5. h. and Col. 1. c. V. 10. With a great noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus so that it signifies swiftly as well as with a noise And that the former is the meaning of it here is probable because 't is added to the coming of that day as a thief unexpectedly and in order to that is this of swiftnesse not that other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with noise for thieves in the night do not willingly do so or if they doe lose the advantage of the night that is the secrecie of it Ib. Melt with fervent heat The destruction of Judea is here ver 10 and 12. described by dissolution or consumption by fire and so Isa 9. 5. 66. 15 16. Mal 4. 1. Joel 2. 3 30. where that destruction is described◠so 2 Thess 1. 8. In flaming fire taking vengeance which that it belongs to that matter see the Context of that place and Note b. so Heb. 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning of fire to consume the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that obdurately stand out against Christ and that belonging to this matter also as will appear by comparing v. 25. and v. 37. see Note a. on that Chapter and so perhaps 1 Cor. 3. 13 15. And this either first figuratively after the manner of Prophetick style wherein fire and burning and melting signifies destruction and utter desolation or else secondly in relation to the Zelots and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised by them the fearfull combustion and conflagration within the nation and city the fire of sedition and contention which was so great an instrument of destruction among them killing vast multitudes at once Joseph de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city being at that time carried thither and many other particulars of that kind in that story or else thirdly in reference to the exact truth of the fact of which this is a literal description the burning of Jerusalem mentioned by Josephus l. 7. c. 14. where 't is said of the Romans that they fired all unto Siloa and again in the same Chapter that the Sicarii the other faction in the city contrary to the Zelots got into vaults from whence they fired the city more then the Romans and murthered them that escaping the flames fled into the caves and again c. 16. The Romans being entred fired houses and saith he many things that were fired were quenched with the blood of the slain with which the streets of the city flowed and again All the night long the fire encreased and in the morning Sept. 8 th all was on fire and c. 17. they
to affix the title the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist here being visibly of the same importance with the same word v. 18. and that there either all one with or contained under the many Antichrists that follow For so the words must import that the prophesie which had foretold that Antichrist comes in the last hour was fulfilled in the many Antichrists that were then come which could not be if that Antichrist foretold were another from those many Antichrists And besides it hath already appeared that the coming of that Antichrist foretold was the arising of false prophets Mat. 24. 11. and then though the word be here in the Singular number yet must it be all one with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false prophets in the Plural And it is ordinary for a word in the Singular to be a complexum and so to signifie a whole sort or sect of people as it is apparent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liar here v. 22. denotes all those false prophets that is heretical false teachers that deny Jesus to be the Messias and not some singular person that did so By all which it appears that what is here said both of the Antichrist and the many false Christs belongs equally to the times before the destruction of Jerusalem and denotes the Gnosticks to be them and cannot duly be applied to any other And if it be here objected that there is a difference between false prophets and Antichrists and so that the Antichrist here will not be the false prophets Mat. 24. I answer first that here appears not the least difference in the importance of the words literally taken and accordingly c. 4. 1. they that are here called many Antichrists and there v. 3. the Antichrist are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many false prophets as appears also by comparing the characters of them there v. 2. with what is here said of them for first Christ and prophet are all one the word Christ denoting that divine unction or commission to that great Prophetick office which Christ exercised here on earth and accordingly we know that Moses foretells his coming in that style A prophet shall the Lord your God raise up unto you and so secondly the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition are oft all one as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like as when we use the word counterpart of one thing made like another which yet is not it and so counterfeit one which pretends and looks like another which he is not And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be most literally rendred a Counter-Christ and that is a Pseudo-Christ or false Christ So Palladius expresly useâ—h the word For speaking of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transforming himself into the shape of our Saviour and so adored by Valens he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fel down and worshipp'd Antichrist or this counterfeit Christ that is the Devil in this shape of Christ And such it is certain was Simon Magus who profess'd himself to be Christ Jesus who appeared to converse among the Jews See Cyrill of Jerusalem in Catech. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this be not sufficient then secondly I answer that the Gnosticks or followers of Simon as they were false teachers and so might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that respect so they were bitter opposers of Christ and all the orthodox Christians denied Christ to be come in the flesh and persecuted all that asserted it and in that respect 't is as visible that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies opposition or contrariety Antichrists beyond all that ever any Christians were or can be imagined to be And then though Antichrists are somewhat more then Pseudo prophets because all false prophets or false teachers do not thus deny or oppose Christ and the fundamental articles of our redemption yet still the greater contains the lesse under it and so that prediction that foretold there should come false prophets before the besieging of Jerusalem was abundantly fulfilled in these false teachers which were over and above Antichrists profess'd opposers of Christ and Christians V. 23. Hath not the Father To have the Father is to be expounded by analogy with having grace Heb. 12. 28. that is retaining it holding it fast or making use of it as in the parable of the Talents He that hath is he that makes use of and improves the talents by so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus here to have the Father is to retain and hold fast his doctrine not to forsake or depart from it which every one must be said to do and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to have the Father who denieth Christ to be the Messias of whom God hath so positively testified that he is so So again in the end of the verse the phrase is used and so c. 5. 12. He that hath the Son is he that adheres and continues in the faith of Christ So 2 Joh. 9. He that abides not in the doctrine of Christ hath not God that is forsakes and apostatizeth from him but he that continueth in the doctrine of Christ he hath both the Father and the Son by adhering to Christ and that doctrine which he hath revealed from his Father adheres to God also CHAP. III. 1. BEhold what manner of love the Father hath bestowed upon us that we should be called the sons of God therefore the world knoweth us not because it knew him not Paraphrase 1. As for the persecutions that befall the orthodox professors at this time and are such discouragements to many tempting them to fall off from their profession Mat. 24. 10. these are but effects necessarily consequent to God's loving us For is not God's love very particularly and remarkably express'd and testified to us that he acknowledges us to be his sons and gives us the privileges that belong to such Certainly it is And yet this is the very reason that we are so persecuted by the world They look on us as a people contrary to them having other relations then they have for they depend upon the world and not upon God have nothing to doe with him and therefore no wonder that this befalls us 2. Beloved now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Paraphrase 2. My brethren whatever our persecutions at present are this state and condition of ours is the state and condition of the sons of God and what we shall be hereafter what inheritance shall be made over to those sons is not yet revealed But this we know that when that blessed time shall come we that are sons of God shall as the notion of sons signifies in the scripture be like unto that Father of ours
declared of them And that not only their sin their false doctrine and slie coming in was foretold but their punishment and destruction also by this famous coming of Christ to the destruction of his crucifiers appears 2 Thess 2. 8 c. where S. Paul foretelling it most probably referres to some prediction of Christ to this matter And such is that of Mat. 16. 25. that they that will save their lives shall lose them and only they that hold out and continue constant in their confession of Christ shall escape this ruine Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men whose impostures first and then their vengeance also have been foretold by Christ Unlesse we should farther adde to this that the judgments that formerly fâ—ll on the like wicked men and the denuntiations of those judgments by Enoch c. v. 14. should here be referred to also as emblematical and typical predictions of the punishment that is sure to fall on these men upon that principle of divine judgment that they who are parallel in the sins shall be also in the punishment Ib. Denying the only Lord God The various readings in this place some having but the King's MS. leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God deserve to be considered If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be not read then the whole period will belong to Jesus Christ alone without any mention of God the Father and affirm of him that he is our only Master and Lord referring to his great work of our Redemption by which he thus purchased us unto himself to be his peculiar servants so as any other false Gods or Devils so as Simon Magus that now set up against him must never have any part of our honour or worship or obedience from him But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be read then it will be doubtfull which of these two senses is to be affixed to it For 1. it may be thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our only Master God and Lord Jesus Christ making those three the several attributes of Jesus Christ viz. that he is first our only Master secondly our only God and thirdly our only Lord. And this understood in the Catholick sense of the antient Fathers and Councils is a most divine truth that Christ is our Master by title of Redemption and our only Master not excluding God the Father and God the holy Ghost for as he and his Father are one so he and the holy Ghost are one also but all other pretenders such as Simon that thus assumed to himself to be that truly which Christ said he appeared to be here on earth and so in like manner in the same way of interpretation that Christ is our only God only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies no comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God but all read in one coherent sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our only master God and Lord Jesus Christ A second rendring may also possibly belong to it in case there were or ought to be a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God For then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being separated from that which follows would denote God the Father and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only master must belong to him which if it doe then it must be affirmed of these Gnostick-hereticks the followers and worshippers of Simon that they did deny God the Father our only master as well as they denied our Lord Jesus Christ And so indeed we read of him that he assumed to be that God who appeared to Moses in mount Sinai and accordingly the statue was erected to him at Rome and that is the meaning of exalting himself above all that is called God 2 Thess 2. 4. and of what Irenaeus saith of him that he affirmed himself to be sublimissimam virtutem hoc est eum qui sit super omnia Pater the sublimest vertue that is him who is the Father above all things and that the Jews God was one of his Angels and a great deal more See 2 Thess 2. Note e. V. 7. Eternal fire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all other places Mat. 18. 8. and 24. 41 48. signifying the fire wherein the damned are tormented day and night for ever and ever Rev. 20. 10. it is yet thought probable that in this place being applied to these cities of Sodome c. it should be taken in another notion for an utterly-destroying fire such being the fire and brimstone that fell on those cities But for this there appeareth no necessity but on the other side there is a conjuncture of all circumstances of the Context to perswade the understanding it here of the fire of Hell as in all the other places For first It is evident that Sodome and Gomorrah and the cities about them signifie in this place the inhabitants of those cities for to those only and not to the walls and buildings of the cities belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication And then sure those that suffer the vengeance of eternal hell and therein are set forth for an example what we Christians falling into the like courses are to expect are not the walls but the inhabitants also Now of these it is here affirmed in the Present-tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that thus formerly sinned are set forth a pattern or an example as men which are punished are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering or undergoing at the present when Jude writes it the vengeance of eternal fire Of the unbelieving Israelites he had affirmed v. 5. that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Aorist destroyed them of the Angels v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having not kept but forsaken their principality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter-tense he hath kept them under darknesse ineverlasting chains unto the judgment of the great day and so of these cities in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having gone But now in the latter part of the verse it is only in the Present-tense they are proposed or set forth a pattern or an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Present undergoing or suffering the vengeance of eternal fire either not at all referring by those words to their long agoe past destruction by fire and brimstone which was notorious in sacred story and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah or if he did yet withall considering it as a judgment still continued then begun as an essay significative of what followed but still protracted without any release they still suffer or undergoe that vengeance of fire which fire is withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never likely to have an end And this is the exactest and properest
conquering and to conquer Paraphrase 2. And as I look'd me thought I saw a white horse and one sitting thereon that is an Angel representing Jesus Christ see c. 19. 11. now in another posture then that in which he had been c. 5. 6. There he was a Lamb slain now he is a King riding in pomp the white horse noting his glory but this a spiritual King the horse that he rides on being mystically the Gospel in respect of the purity and gloriousnesse or divinity of its doctrine And this horse-man or Prince the Lord Christ had a bow in his hand that is menaces and terrors held out against his enemies before they be really inflicted on them as the bow is first held in the hand then the arrow prepared upon the string before it be shot out at them and he had a crown given to him as to one now instated and installed in his royal office and his businesse at the present was that which was primarily proper to the white horse the Gospel to be the power of God to salvation to them that believe to convert the Jews to the faith and so to conquer and melt his crucifiers and then for the future as the Gospel is by consequence the savour of death unto death to bring down or destroy the obdurate these two being generally the ways of Christ's conquering in this book and as the Jews so after the Romans by converting some and destroying others conquering and breaking the infidelity of some and then bringing down and destroying the impenitent 3. And when he had opened the second seal I heard the second beast say Come and see Paraphrase 3. And when he had opened the second seal which had the second roll under it the second of the living creatures called to me to come and behold what was represented there 4. And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should note a kill one another and there was given unto him a great sword Paraphrase 4. And I looked and saw another horse red or of blood-colour an Angel as minister of God's judgements sate upon him and of him it was told me that he had power given him to embroyl the land of Judaea see c. 7. 1 9. with war thereby to pour out a great deal of blood and to that purpose me thought he had a sword put into his hand a presignification of the slaughters that should be committed by the Jews one upon another see Mat. 24. 7. 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sate on him had a pair of ballances in his hand Paraphrase 5. And when he opened the third seal which had the third roll under it the third of the living creatures called to me to come and see what was in that roll and it was a third horse black and soul to look on and by that was signified a sore famine which discolours the skin of men and makes them look black and sad and dismall and to signifie this he that was on this horses back the Angel that was executioner of this judgement had a ballance in his hand to weight corn as 't is usual in time of scarcity or approaching famine when bread is distributed out to every one by weight no more then is thought necessary to life 6. And I heard a voice in the midst of the four beasts say note b A measure of wheat for a peny and three measure of barley for a peny and see thou hurt not the oyl and the wine Paraphrase 6. And from the midst of the four living creatures there proceeded a voice as the prediction of some prophet saying The scarcity of corn is such that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day and if he eat that all himself there is nothing left to provide for wife and children much lesse for cloaths for all of them and so in proportion the price of barley such scarcity there is of the necessaries of life for men and cattel whereas of oyl and wine of which there is no necessity the first might wholly be spared and is of no use in such times of extreme dearth and the want of the other might competently be supplyed by water there was store enough the scarcity was to fall heavy upon the necessaries of life but not on the superfluities which is an expression of the heavinesse not lightnesse or supportablenesse of it 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see Paraphrase 7. And upon the opening of the fourth seal wherewith the fourth roll was sealed up the fourth living creature called to me to come and see the representation contained in it 8. And I looked behold a pale horse his name that sate on him was note c Death and hell followed with him and power was given note d unto them over the fourth part of the earth to kill with the sword and with hunger and with death and with the beasts of the earth Paraphrase 8. And it was a pale horse and a rider thereon signifying great death or mortality whether by extraordinary ways of death the sword and famine or by that ordinary known way of pestilence following as ordinarily it doth upon those two and sweeping away many And these three horses in the three last rolls that is sword famine and death or pestilence all named together in this matter Mat. 24. 7. should destroy the fourth part of the land of Judaea men and beasts or else should make such a vastation that the wild beasts should encrease and be too strong for the inhabitants there And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus 9. And when he had opened the fifth seal I saw note e under the altar the souls of them that were slain for the word of God and for the testimony which they held 10. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth Paraphrase 9 10. And upon the opening of the fifth seal I saw in the lower part of the Sanctuary beneath the altar of incense the souls of the Martyrs see ch 7. 9 14 that had been slain by the Jews for their constant preaching of Chist and this blood of theirs like that of Abel called to Christ as a righteous and faithful Judge for judgement upon those wicked men who were guilty of all the blood of all the prophets Mat. 23. 35. even as far as to Christ himself and his Apostles
which is a lie and that idol a false God that is the Devil or else more generally the son of a lie that is an impostor coming from the father of lies stirr'd up and agitated by him so here ascending out of the abysse The only thing here farther affirm'd of him is that he warres against the two Witnesses that is against all the Christians in Jerusalem and Judaea using them cruelly and bloodily if they would not joyn with him against the Romans and if they would not deny Christ These two things are distinctly affirmed the first by Eusebius in his Chronicon Chochebah saith he leader of a faction of the Jewes kill'd with all cruelty the Christians that would not help him against the Romans And so likewise Orosius 1. 7. c. 13. Christianos Judaei Cothebâ that is Cochebâ duce quòd sibi contra Romanos non assentarentur excruciabant The Jewes under their leader Cocheba tormented the Christians because they would not comply and take part with them against the Romans The second by Justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barchochebas the leader of the defection of the Jewes commanded the Christians and none else to be led to cruel torments if they would not deny Christ and blaspheme him V. 13. The remnant were affrighted That the remnant here that is all the Jewes in Jerusalem that were not now destroyed did convert and believe in Christ appears by that which is ordinarily known in story that Adrian at this time by Edict banish'd all the Jewes out of it that is all that remained such or were not converted to Christianity and set up the picture of a Swine at the gates to keep any of them from thoughts of entring again and even to banish their eyes from thence See Aristo Pellaeus in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole nation was from thenceforth forbidden to enter the region about Jerusalem and this by decree of Adrian which commanded that none should out of any eminent place so much as behold their native soile And Tertullian Apolog. c. 21. Quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur They were not permitted to salute or visit their native countrey so much as travailers or guests and so Advers Jud. c. 13. mean while the Christians freely returning thither from their dispersions and inhabiting quietly there Christianis tantùm permissa civitas saith Orosius the city was permitted to Christians only see Note on Luc. 21. c. that is no Jewes were there permitted that received not Christianity Paraphrase 1. 7. c. 13. V. 14. Second woe is past Some mistake there may possibly be in this place by conceiving these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second woe is past to denote the description of that second woe to end in this place and consequently that behold the third woe cometh quickly should signifie that the coming of that third woe should now next be set down But this is a mistake that would be apt to disturb and perplex the Vision For of the three woes denounced ch 8. 13. 't is plain that the first is set down from c. 9. 1 to v. 12. and there concludes the first woe is past Then after that saith the Vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there come two woes more These two are coupled together and not set down so severally as this first was from those two those latter two agreeing one with the other in this that they were both executed by the Romans whereas the first was by the Zelots among themselves and so described somewhat undiscernibly yet so that the second may be found to end ch 10. 10. upon which 't is said that he must prophesie again v. 11. that is that there was not yet an end of that sad matter but that the third woe was still behind and that set down from the beginning of this 11 th chap. to ver 14. where that third and so both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and third named together ch 9. 12. being at an end in reference to both of them this verse must be understood that as the second had been fulfill'd ch 10. 10. so within a small time after no longer then from Titus to Adrian the third was executed also only by way of recapitulation the same thing is again set down v. 15. very briefly in the sounding of the seventh trumpet as had been foretold it should ch 10. 6 7. upon which come out the great voices that is thunders for voices and thunders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one see Note on Act. 9. b. signifying that destruction see Note on ch 10. a. And this third woe being thus added to the two former the effect and result of all the three woes is the setting up of Christianity in Judaea And that is signified by the acclamations the Kingdome is the Lords c. Which speech is said to be delivered by the thunders as being a most natural consequent of that destruction And then a new vision of a new matter begins at the beginning of the twelfth chapter V. 15. The Kingdomes of this world are become the Kingd What is here meant by this acclamation The Kingdoms of this world are become the Kingdoms of our Lord c. may best be understood by these degrees First that becoming the Lords all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 47. 9. where 't is said the shields of the earth are the Lords signifies conversion to Christianity and that is evident by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Christs Secondly that the Kingdoms of the world signifies not here the whole world and all the Kingdoms of that but as when it is said the world hateth you and I pray not for the world and very often in the same style the world signifies unbelievers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole societies and multitudes of them And this being by the Context applied to Jerusalem and Judaea the plain meaning of the whole phrase must be that the inhabitants of Jerusalem and Judaea were now generally converted to the faith of Christ as in the story it was known to be in Adrian's time after the defeating of Barchochebah the unbelieving Jewes being finally banish'd thence and the city inhabited by Christians of that and other nations indifferently see Euseb Eccl. hist 1. 4. c. 5. As for that which follows in the acclamatin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall reign for ever and ever that is capapble of a twofold interpretation either more generally that the Christian faith and Church shall continue for ever the gates of hades never prevailing against it and support it self from being utterly destroyed against all opposition and this here fit to be pronounced of the Church in general upon occasion of this good successe of it in Jerusalem and Judaea where it had been so long persecuted but now
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
mouth speaking great things and blasphemies and power was given unto him to note d continue fourty and two moneths Paraphrase 5. And hereupon the heathen Idol-worship and worshippers began to despise all others and to scoffe at the God of Israel and the heathen Emperors to call themselves gods for so Domitian did upon the destruction of the Temple at Jerusalem concluding thence that that God of Israel was not the true God And soon after this Domitian began a persecution against the Christians as those which oppsed the heathen worships and continued it about three years and a half untill his death 6. And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwelt in heaven Paraphrase 6. And this same Domitian was very bitter against God the Church and all Christians in all this being a factor for the beast or Idol worship 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations Paraphrase 7. And was permitted by God to persecute the Christians and to suppresse them wheresoever they inhabited whether of Jewish or Gentile extraction see note on ch 10. c. 8. And all that dwell upon the earth shall worship him whose note e names are not written in the book of life of the lamb slain from the foundation of the world Paraphrase 8. And all the Christian professors within the compasse of the Roman dominions were put to sore trials and of them very many were wrought upon by this means viz. the carnal temporizing Gnosticks which had not a mind to be martyrs and confessors for Christ but rather chose comply with idolatry then to suffer for Christ 9. If any man have an ear let him hear Paraphrase 9. And this persecution of his against the Christians was so sharp and unresistible that which is the thing that all Christians are concerned to take notice of there was nothing left to the persecuted but the exercise of their patience and faith the one in bearing without resistance what befalls them the other in trusting God with their condition and never revolting from him or attempting to relieve themselves by secular arms for as those are unlawful for subjects to make use of against the lawfull power under which they are though never so sharp or injurious to them so would it prove if 't were used but a means to bring more misery upon them 10. He that note f leadeth into captivity shall goe into captivity he that killeth with the sword must be killed with the sword Here is the patience and faith of the Saints Paraphrase 10. And this persecution of his against the Christians was so sharp and unresistible that which is the thing that all Christians are concerned to take notice of there was nothing left to the persecuted but the exercise of their patience and faith the one in bearing without resistance what befalls them the other in trusting God with their condition and never revolting from him or attempting to relieve themselves by secular arms for as those are unlawful for subjects to make use of against the lawfull power under which they are though never so sharp or injurious to them so would it prove if 't were used but a means to bring more misery upon them 11. And I beheld note g another beast coming up out of the earth and he had note h two horns like a lamb and he spake as a dragon Paraphrase 11. The next part of this vision was the representing a second beast by which is meant the magick and auguries and oracles of the heathen Priests which appeared to me to ascend out of the earth or from under ground as the Oracles were wont to be delivered And this beast had two horns these men had two powers by which they made themselves sit to be considered doing of miracles and divination wherein they had some resemblance of Christ the Lamb but made use of these to all diabolical ends of cruelty and delivered their oracles as the Devil was wont to doe in dubious forms 12. And he exerciseth all the power of the fist beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed Paraphrase 12. And all this was made use of to advance Idol-worship which before had lost some reputation in the burning of the Capiâ—ol ver 3. 13. And he doth great wonders so that he note i maketh fire come down from heaven on the earth in the sight of men Paraphrase 13. And by these great wonders were pretended to be done even calling and bringing down fire from heaven which is affirmed of Apollonius 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to doe in the sight of the beast saying to them that dwell on the earth that they should note k make an image to the beast which had the wound by a sword and did live Paraphrase 14. And by these and the like prodigies shewed in several parts of the Empire they endeavoured to set up the same Idol-worship among them which was at Rome 15. And he had power to give note l life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed Paraphrase 15. And these heathen Augurs and Priests set up oracles in new places and by responses from them ingaged the Emperor and his officers in the Provinces to persecute and make bloody Edicts against the Christians 16. And he causeth all both small and great rich and poor free and bond to receive note m a mark in their right hand or in their foreheads Paraphrase 16. And by that means Edicts came out for all men in the whole Empire to enter into and join in their heathen worships 17. And that note m no man might buy or sell save he that had the mark or the note n name of the beast or the number of his name Paraphrase 17. And therewith banishment or interdicting of all privileges and advantages of life to all that doe not thus join publickly with them and to that end enter into their religion by some of those waies usual among them by having the mark of the god or the name or some numeral letters that signifie his name branded on them 18. Here is note o wisdome Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six Paraphrase 18. And for the last of these it was represented in the vision to be three letters which signifie six hundred sixty six the foretelling of which ought to be look'd on as an act of infinite wisdome in Christ that sent this prophecie and consequently to be attended to
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
measure of their iniquities and being now full ripe for slaughter 19. And the Angel thrust in his sicle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God Paraphrase 19. And accordingly 't was done these obdurate sinners ripe for judgment were terribly destroyed cut down and cast like ripe grapes into a wine-presse the wrath of God falling sadly upon them 20. And the wine-presse was trodden without the city and blood came out of the wine-presse even unto the horse-bridles by the space of note h a thousand and six hundred furlongs Paraphrase 20. And this extended not only to the city of Rome but to other parts of the Empire wherein Christianity had been persecuted and a most bloody slaughter there was among them Annotations on Chap. XIV V. 1. I looked and lo a lambe The summe of this insuing Vision and the propriety of it to this part of the story is here fit to be set down as preparative to the interpretation of it and it is this The state of heathen Rome being set down in the former chapter as it was in Domitian's time that time of persecuting of Christianity and reviving of Heathenisme that had lost a little of its lustre here is now a general view given of all that is more largely set down in the 16 17 18. chapters that is of all from Domitian to Constantine or the prediction in grosse of what is there particularly executed just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution and the premising in short what was afterwards to be acted on the Jews in the following chapters And as there the total destruction of the Jewish state is chiefly insisted on from v. 12. to the end so here in this the period of the Roman idolatrous power and the destruction thereof by an immense effusion of bloud is described from v. 14. to the end but preparatory to that a description of the pure constant Primitive Christians in the first five verses an Angel declaring happy tidings to the whole Christian Church for the time to come and requiring them to walk in a religious fear and to give glory to God because he would now appear and judge their persecutors v. 6 7. Then another Angel foretelling the destruction of heathen Rome v. 8. and another the bitter punishments and utter ruine of apostatizing complying Christians v. 9 10 11. then a declaration from heaven that most sore persecutions should fall upon the Church immediately before this happy change so that they should be happy who were well dead and were come to enjoy their reward and not left to undergo so sore a trial v. 13. And this to point at the time of persecution under Diocletian Maximian Herculius Maximian Armentarius Maximinus Maxentius Licinius which was long and most sharp V. 6. Everlasting Gospel That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies good news and by a figure only is appropriated to the Gospel as being most eminently such is sufficiently known And therefore here in all probability it must be taken in the native sense and denote simply good tidings And what they are appears ver 7. where the words of this good news are The day of Gods judgments are come the former words fear God and give him praise being the preface to it Which though they are a sad proclamation of judgment and ill news to the impenitent yet they are a special piece of good news to the pious constant confessors that fear God and confesse and give him praise that is couragiously confesse him whatsoever the danger be for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise God signifies 1 pet 4. 16. Now for the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sure must signifie this good news to be such as not only the present but future ages were concern'd in Thus was this here mention'd the freeing of the Christian Church from publick universal persecution of the heathen power which was to be afforded at the time pointed at in this Vision that is at the fall of Babylon v. 8. For after that the heathen persecution was taken off by Constantine there never came any such universal persecution but that in one place or other Christians have had the benefit and liberty of assemblies And though it cannot absolutely be affirmed that there can never come such universal persecution yet in that this flourishing estate hath continued the thousand years c. 20. 11. it may well carry the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting good news in proportion to what we read of the punishment of the heathen persecutors whose smoak is said to endure for ever and ever Rev. 19. 3. That the devil shall be let loose again after this everlasting good news is affirmed c. 20. 7. But then not Babylon whose destruction here is the subject of this good news but God and Magog shall encompasse the camp of the Saints and the beloved city c. 20. 9. And though Gog and Magog in the Ottoman family hath overran that part of the Church yet in other places to which the Roman power did never extend that losse is repaired by the accession of Christian Princes that reign in Denmark Norway Sweden Poland Russia c. so that still it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the largest sense as good news concerning all future time as when Daniel prophesies that the Saints of the most High shall possesse the kingdome for ever and ever c. 7. 18. V. 8. Babylon is fallen That by Babylon heathen Rome is signified in these Visions shall be shew'd at large Note on c. 18. a. Here only it will be observable First why it is called the city the great for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred viz. first in respect of her dominion see c. 17. 18. that great city which reigneth over the Kings of the earth and accordingly it was generally known by that title of Urbs Dominatrix Regno superba Sanctorum debellatrix c. the Imperial city Proud of her dominion the subduer and destroyer of the Saints Regina tui pulcherrima mundi in Rutilius Numatian the beautifull Queen of thy world So in Cicero 't is Lux orbis terrarum the light of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Marcianus Heracleota the common starre of the whole world Regina Domina in Julius Frontinus the Queen and Ruler of the world Secondly for the large circuit of the city to which purpose this testimony of Athenaeus is worth observing lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I should reckon the cities that are numbred in Rome that heaven-city of the Romans not only one day would fail me but as many days as make up a year the number of them is so great Secondly why this title of Babylon is here adapted to it viz. to keep a
the third from the false prophet 1. The response of the devils raised by Maxentius's command 2. the encouragement of the augurs or heathen priests that divined by entrails 3. some false predictions out of some passages of the Sibyl's writings 14. For they are the spirits of devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty Paraphrase 14. And all these were made use of to deceive Maxentius and give him confidence that he should prosper in his tyranny and holding out against Constantine which was the occasion of Constantine's setting upon and destroying his army of his entring Rome and of that blow that befell Idolatry by this means 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame Paraphrase 15. Such unexpected suddain changes as these such secret undiscernable proceedings of God's providence may in all reason be admonitions to all to be watchfull and not to comply with the present prevailing power in any unchristian or uncomely manner lest when they have done so that which they have designed as their greatest security be indeed their greatest danger 16. And he gathered them together into a place called in the Hebrew tongue note h Armageddon Paraphrase 16. And these evill spirits excited him and engaged him and all his armies in a fight wherein they were utterly vanquish'd and destroyed See note e. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the throne saying note i It is done Paraphrase 17. And the seventh Angel poured out his vial into the air noting a decree of heaven now to be executed on the earth and presently methought I heard a proclamation come out of the Holy of Holies from the throne of God denoting the going out of God's decree which was delivered in these words It was or hath been that is Heathen Rome is now destroyed And this was after in Honorius's time as will be more fully set down ch 17. 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great Paraphrase 18. And methought there were thunders and lightnings and an earthquake such as never had been known before denoting this vast change the greatest of any that now was by this means wrought in the world 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath Paraphrase 19. And Rome being at this time of Honorius divided into three parties one Heathen a second Orthodox a third Heretical impure see note on chap. 17. c. wicked Christians this brought in Alaricus and by that means destruction on all heathen Rome And thus was God's just vengeance executed upon them 20. And every island fled away and the mountains were not found Paraphrase 20. And as 't is ordinary for islands and hills to be removed by earthquakes so now the maritime towns and strong holds were destroyed by this incursion of the Gothes 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great Paraphrase 21. And this judgment fell upon them most visibly and discernibly from heaven and withall in a most heavy unsupportable manner and yet after this such obduration of hearts possessed them of the heathens that survived these judgments that they were the more obstinate in their Idolatrous heathen courses and still railed at the Christians as the authors of all these miseries that befell them Annotations on Chap. XVI V. 2. Vpon the earth What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land and the sea and the rivers and fountains of waters v. 2 3 4. may appear by v. 1. where the Angels are appointed to pour out their vials upon the earth or land That in all reason signifies the Roman Empire the thing represented in these Visions as before it signified the nation and people of the Jewes chap. 7. Note b. And there is no reason to affix any nice critical notation to either of these single that the land v. 2. should signifie severally and so the sea v. 3. and the rivers v. 4. but to take all together for that which was meant by the land v. 1. for so the series here requires where the Angels that were commanded to pour out their vials on the earth pour them out upon these three evidently noting these three to be the distribution of that one and so all one with it So ch 14. 7. God is described as the Creator of the heaven and earth and sea and fountains of waters where all those latter three are set to denote that which is elswhere ordinarily called the earth and no more in opposition to heaven that is this inferior terrestrial globe and all in it To this may be added that when the judgments are represented to fall upon Judaea some are said to fall on the land others on the sea others on the trees c. 7. not necessarily signifying such a separation of the judgments some on this some on that part but the whole nation together on which all those judgments fell and this indeed agreeable to what we read of the judgments that fell on Aegypt where though some of them were caused by the signes that Moses wrought upon the land Exod. 8. 16. others by smiting of the waters streams rivers and ponds and all their gathering together of waters Exod. 7. 19. and so again ch 8. 5. yet 't is manifest that the judgments thus produced by every of these each smiting of his rod there being proportionable to the pouring out of a vial here fell indifferently on the whole land and not one judgment on one part another on another And so sure is it to be understood in this place Many judgments were to be poured out up â—n the Roman Empire and by all of them together the whole heathen part of it destroyed This consideration makes it unnecessary farther to enquire into the productions of the several Vials what each of them distinctly signified it being sufficient that each of them notes some kind of destruction and the number of seven being a perfect number the seven Angels and their seven vials and their seven effusions signifie utter destruction and not necessarily any more unlesse it be this that it was not all at once but by several degrees and several sorts of judgments those that
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
568. Dore is shut 229. 1. Doth these things 489. 2. Double honor 382. 2. 699. 1. a Double-minded man 773. 1. 840. 2. make us to Doubt 291. 1. Doubtfull mind 233. 1. like a Dove 18. 1. as the Dragon 914. 2. worship the Dragon 913. 1. Draw back 680. 2. 753. 1. 874. 1. Draw back to perdition 752. 2. the Father Draws 286. 2. Draw near to God 832. 2. I will not Drink 132. 2. Drive 144. 1. Dumb 188. 1. Dwell 269. 2. 484. 2. Dwell with them 798. 1. E. Eagles 123. 2. Earnest 617. 1. Earth 26. 1. 819. 2. 856. 894. 1. 915. 2. whole Earth 913. 1. Earth is the Lords 545. 2. Earthquake 325. 1. 892. 1. Earth did quake 139. 2. Earth helped the woman 911. 2. Earth standing out of the water 818. 2. on Earth 161. 1. on the Earth 888. 2. Earthen vessels 575. 1. Earthly 275. 1. Easie 63. 2. East 879. 1. in the East 10. 2. Eate the flesh 288. 2. no not to Eate 524. 1. Eating bread 156. 2. to Edification 504. 2. Edified 364. 2. of no Effect 610. 2. Effectual prayer 610. 2. Effectual working 625. 1. after Eight daies 327. 2. the Eighth person 815. 1. the Elder 842. 1. Elder women 718. 2. Elders 151. 2. 380. 1. 399. 2. 636. 2. 884. 1. four and twenty Elders 884. 1. Elders of the Church 785. 1. Elect 123. 1. 792. 2. 793. 1 2. 794. 1. 843. 1. Elect together with you 788. 1. 806. 2. Election 485. 2. 793. 2. 811. 1. Elements 819. 2. beggerly â—lements 604. 1. Elias must first come 87. 1. spirit of Elias 223. 1. Elymas 387. 2. Emmanuel 8. 2. End 121. 1. 140. 1. 644. 1 804. 2. 878. 1. unto the End 878. 1. End of that which is abolished 574. 2. End of all things 121. 1. 804. 2. End of the world 120. 2. 141. 2. 338. 1. End is at hand 804. 1. End is not yet 828. 1. Ends of the earth 490. 2. Endure to the End 56. 2. Endureth all things 556. 1. Enemie 74. 2. 523. 2. Enemies of the crosse 873. 1. to Enjoy 704. 2. it is Enough 178. 1. Enquired diligently 11. 2. Envy 782. 1. Epaphras 662. 1. Ephesians 614. Epistle of Paul 437. Epistles of commendations 573. 1. Equal with God 640. 2. Error 850. 2. Errors 748. 2. Espoused you to one husband 589. 1. Established 768. 2. Esteemeth 504. 1. king Eternal 687. 2. Evangelists 326. 1. 399. 2. 623. 2. Even so 779. 2. Evening 77. 1. Everlasting destruction 677. 2. Everlasting fire 208. 1. Everlasting Gospel 208. 1. Evil 31. 1. 32. 1. 555. 2. Evil eye 37. 2. Evil heart 286. 2. Evil things 545. 2. Evil thoughts 80. 1. Eunuchs 95. 1. Euphrates 901. 2. Euroclydon 433. 1. Exalted 773. 1. Examined by scourging 422. 1. make her a publick Example 7. 2. Exceeding faire 356. 1. Excellent glory 812. 1. most Excellent Theophilus 187. 1. Excesse 525. 1. 629. 2. 852. 1. Excesse of riot 803. 2. Excesse of wine 803. 1. Executioner 154. 2. Exercised 764. 1. word of Exhortation 312. 2. Exhorted 312. 2. Exhorting 410. 1. 352. 2. Expectation of the creature 477. 1. Extortion 525. 1. Extortioners 524. 2. 815. 1. evil Eye 37. 2. single Eye 37. 2. full of Eyes 886. 1. Eye-witnesses of his Majestie 812. 1. F. accusers Face to Face 428. 1. Face of Jesus 575. 1. 804. 1. before thy Face 61. 2. Fadeth not 540. 1. not to Faint 249. 1. Faint in your minds 764. 1. Fainted 50. 2. Faith 44. 2. 113. 1. 192. 1. 455. 2. 772. 1. all Faith 810. 2. aske in Faith 773. 1. Faith of Jesus 455. 2. Faith of our Lord 776. 1. by Faith Isaac blessed Jacob 758. 1. Faithfull 244. 1. 703. 2. Faithfull to forgive 823. 2. Faithlesse 945. 1. Fall 495. 1. Fall upon us 893. 2. Falling away 680. 1. 738. 1. 817. 1. False witnesse 80. 1. 133. 2. accuse Falsely 201. 2. whole Familie in heaven and 652. 2. Fanne 17. 2. come as Farre 587. 2. be it Farre from 85. 1. Farthing 57. 2. the Fast was already past 432. 1. Fasting 433. 2. Father 111. 2. my Fathers businesse 196. 2. Fault 529. 1. Faults 786. 2. having Favour 340. 1. highly Favoured 189. 1. Fear 192. 1. 641. 1. 736. 1. save with Fear 736. 1. passe our sojourning in Fear 832. 2. Fear hath torment 834. 2. without Fear 191. 2. Fear and trembling 641. 1. Feared God 367. 1. in that he Feared 736. 1. Fearfull 874. 1. Feast 292. 1. Feasting together 524. 2. past Feeling 625. 2. at the Feet of Gamaliel 422. 1. water for my Feet 214. 2. Felix trembled 427. 1. Fellow-citizens 645. 2. Fellowship 339. 1. 701. 1. 823. 2. Fight 540. 1. Fight a good Fight 704. 1. 713. 1. Figure 356. 2. like Figure 801. 2. Figures which ye made 413. 1. Fill 621. 1. Filled thy heart 186. 1. 347. 1. Filth 520. 1. 525. 2. Filthy 544. 2. Finished my course 713. 1. Finished our course 419. 1. Finisher of our faith 760. 2. 763. 1. it is Finished 133. 1. Fire 178. 1. 819. 1. 897. 1. 902. 2. Fire and brimstone 902. 2. eternal Fire 779. 2. make Fire come down 915. 1. set on Fire 779. 2. as it were Fire 784. 1. Fiery trial 803. 2. First 270. 1. 804. 2. First-born 651. 1. 764. 2. First-born of every creature 270. 2. First city of that part 635. 1. First day of unleavened bread 177. 1. knowing this First 817. 2. First shall be last 165. 2. First Simon 271. 1. Fishers coate 328. 1. Fit for the kingdome 286. 2. 390. 1. Five are fallen 858. Flesh 476. 1. Flesh and bloud 83. 1. 564. 2. Flesh and bloud of the sonne 287. 2. Flesh and bones 630. 2. in the Flesh 469. 1. 655. 1. a thorn in the Flesh 591. 2. no Flesh 123. 1. according to the Flesh 459. 2. destruction of the Flesh 523. 2. 841. 2. will of the Flesh 269. 2. Flouds 41. 1. Fly to the mountains 123. 1. Fold them 727. 1. Follow after 644. 1. Follow peace 647. 1. rock that Followed them 544. 2. Foolish Galatians 604. 1. Foolish talking 628. 1. Foolishnesse 157. 2. For 214. 2. 774. 1. For ever 191. 1. 485. 1. reign For ever 908. 1. of Force 749. 1. Forgetting those things 644. 2. Forgetfull hearer 774. 1. Forgiven 70. 1. not to be Forgiven 70. 1. they shall be Forgiven him 786. 2. Form 450. 1. 640. 1. Form of knowledge 810. 2. Fornication 80. 1. 398. 1. 522. 1. Forsake 680. 1. not Forsaken 576. 2. Forsaking the assemblies 752. 2. to be Forward 583. 1. Abraham Found 459. 1. were Found 145. 1. Foundation 704. 2. Fountain 152. 2. Fourth part of the earth 891. 1. Fourty stripes save one 589. 2. Frankincense 11. 2. Freedom 422. 2. Friends 213. 1. Fruit 746. 2. 780. 2. Fruit of my labour 638. 1. Fruit of our lips 769. 1. Fruit of righteousnesse 764. 1. 780. 2. without Fruit 852. 2. twelve Fruits 948. 1. Full of the holy Ghost 339.
made by Moses but that by God ch 8. 2. this consisted of two parts * the first therefore †worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as this world consists of two parts this lower world and the highest heavens so also the Tabernacle had two regions in it the first was called the Holies or the Sanctuary wherein was the candlestick with six branches and one in the midst to signifie the planets and the bread or twelve loaves set upon the table to signifie the fruits of the earth brought forth by that inlivening influence of the heavens saith Philo And the second was a place of more sanctity then all the former which was beyond the former answerable to the place where the Oracle was in the former Temple and is the image of the highest heaven Having a golden censer belonging to it not alwaies kept in it but carried in when the priest went in who was not to goe without incense and the Arke covered round about with gold and in this the pot of Manna and Aaron's rod and the tables of the Commandements in respect of which it is called the ark of the covenant And over it the images of the Cherubim by which God is wont to appear and shew himself Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses to give him answers and shew that he was propitious to the people And this being thus described we may ascend to the former things mentioned v. 1. the priests officiating and the statutes about that and that service of the priests was of two sorts the daily service and that was in the former outward part of the tabernacle But into the inner part of the tabernacle or the Holy of holies none entred but the high priest and he onely one day in the year on the fast or great day of expiation and then alwaies he carried with him blood of calves of goats of calves to offer for himself and of goats to offer for the people By which it appears that the offering of Christ which is answerable to this is after his passion performed at his going into heaven which was signified by the Holy of holies * ignorances By which the Holy Ghost typically signified that no man by the power of that first covenant could goe to heaven or that the way to heaven was not there revealed none being then admitted thither but the high priest once a year who was a type of Christ but now that that Holy of holies is destroyed and therewithall the Judaical Law there is now admission for all true Christians or worshippers of God who now have promises and right to heaven though till after death they are not admitted to their possessions And the parabolical typical meaning of this will be appliable to those of this time that still observe and contend for the observation of the Judaical forms of worship and think it is still in force For all these performances will not be able to give any man confidence to pray to God to bring any man to heaven or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God to free him from any sin that hath wasted his conscience or give him grace to purge himself from such sin see note on 1 Joh. 3. c. †Which parrable belongs to the time approaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to which parable for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being not able to perfect the worshipper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But onely to purge him from legal uncleannesses or pollutions as having eaten any unclean meat drinking wine at any unlawful time Lev. 10. 9. or out of any unclean vessel omitting any washing commanded by the Mosaical Law and neglecting any of those external carnal ordinances upon which they were to be punished here or to be separated from the congregation to gain them impunity for sins of ignorance c. v. 7. for to this end onely these sacrifices were instituted and so onely in order to this life and meant onely to continue till the time of Christ wherein the whole service was to be reformed and the whole course of bringing men to justification and salvation a true and spiritual purity to be introduced and a better covenant to be made with them †Being only imposed for meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for once or once for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant see note on the Title of these books †Covenant * be produced †firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * first was consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Covenant * commanded for or toward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †of service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at the consummat on of the age◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath he been manifested by sacrificing of himself for the putting away of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and where as there is reserved for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for their deliverance sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on â— a. b. †the King's MS. adds here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by the same sacrifices eve y year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sure they would have ceased for many other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read their not but by way of interrogation so Theophylact †a commemoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thou hast not delighted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †framed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Indenture or folding of the Bill see note on Lu. 4. a. †that I may doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Rood indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath for continuance â—ate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 14. †For the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And the holy Ghost also be 〈◊〉 us witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †first said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Which he hath consecrated for us a new and living way by the veâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †that 〈◊〉 his own flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Let us come to him in fulness of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a * burning of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
unlawfull on the sabbath day to hurt by not helping when I am able to be guilty of killing one whom I can save Or else to work a cure to deliver one in distress or danger 5. And when he had looked round about on them with anger being grieved for the hardness of their hearts he saith unto the man Stretch forth thine hand and he stretched it out and his hand was restored whole as the other Paraphrase 5. that their hearts were so hardned as flesh which hath a thick skin grown over it keeping his words or miracles from having impression on them 6. And the Pharisees went forth and straightway took counsel with the Herodians against him how they might destroy him Paraphrase 6. entred a consultation with the Herodians see note on Mat. 22. b. 7. But Jesus withdrew himself with his disciples to the sea and a great multitude from Galilee followed him and from Judea 8. And from Jerusalem and from Idumea and from beyond Jordan and they about Tyre and Sidon a great multitude when they had heard what great things he did came unto him 9. And he spake to his disciples that a small ship should wait on him because of the multitude lest they should throng him 10. For he had healed many insomuch that they note a pressed upon him for to touch him as many as had plagues Paraphrase 10. They besought him to give them leave but to touch him and as many of them as had any disease upon them see note on 1 Cor. 4. c. 11. And unclean spirits when they saw him fell down before him and cried saying Thou art the son of God Paraphrase 11. And those that were possessed with devils or the devils in the possest 12. And he straitly charged them that they should not make him known Paraphrase 12. those that were thus cured by him and dispossest see note Mat. 8. b. 13. And he goeth up into a mountain and calleth unto him whom he would and they came unto him Paraphrase 13. A select number 14. And he ordained twelve that they should be with him and that he might send them forth to preach Paraphrase 14. be continually attendant on him as disciples are wont and go on his errands to preach his doctrine c. 15. And to have power to heal sicknesses and to cast out devils Paraphrase 15. And to those he gave power 16. And Simon he surnamed Peter Paraphrase 16. And these twelve were 1. Simon on whom he bestowed a surname signifying a stone or rock 17. And James the son of Zebedee and John the broher of James and he surnamed them note b Boanerges which is the sons of thunder 18. And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alpheus and Thaddeus and Simon the Canaanite 19. And Judas Isâ—ariot which also betrayed him And they went into an house Paraphrase 19. the forementioned house in Capernaum c. 2. 1. 20. And the multitude cometh together again so that they could not so much as eat bread Paraphrase 20. And again so great a multitude came in unto him that they had no time or vacancy to take food he and his disciples 21. And when his friends heard of it they went out to lay hold on him for they said He is note c beside himself Paraphrase 21. And when his kinred heard the reports abroad concerning him they came to him to get him home with them for it was commonly reported that he was in some excess or transportation 22. And the Scribes which came down from Jerusalem said He hath Beelzebub and by the prince of the devils casteth he out devils Paraphrase 22. He is possessed with the devil the prince or chief of the devils see note on Mar. 12. f. and by his power it is not by any divine authority that he cures and casts out devils 23. And he called them to him and said unto them in parables How can Satan cast out Satan Paraphrase 23. See Lu. 11. 18. 24. And if a kingdome be divided against it selfe that kingdome cannot stand 25. And if a house be divided against it self that house cannot stand 26. And if Satan rise up against himself and be divided he cannot stand but hath an end Paraphrase 26. the whole community of devils make an insurrection and schisme against one another they will certainly be destroyed and not long continue 27. No man can enter into a strong mans house and spoil his goods unless he first bind the strong man and then he will spoil his house Paraphrase 27. No man can come into the house of a strong man and rob him See Mat. 12. 29. 28. Verily I say unto you All sins shall be forgiven unto the sons of men and blasphemies wherewith soever they shall blaspheme Paraphrase 28. See Mat. 12. 31. 29. But he that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation Paraphrase 29. shall resist the holy Spirit see note on Mat. 12. h. there is no pardon to be had for him without particular repentance and reformation 30. Because they said He hath an unclean spirit Paraphrase 30. The miracles he doth are by the power of the devil v. 22. 31. There came then his brethren and his mother and standing without sent unto him calling him 32. And the multitude sate about him and they said unto him Behold thy mother and thy brethren without seek for thee Paraphrase 32. desire thee to come to them 33. And he answered saying Who is my mother or my brethren 34. And he looked round about on them which sate about him and said Behold my mother and my brethren 35. For whosoever shall do the will of God the same is my brother and my sister and mother Paraphrase 33. shall be valued by me as dearly as any of the nearest relations is by any man Annotations on Chap. III. V. 10. Pressed upon him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be mistaken by Interpreters when 't is rendred either irruere or incidere to rush or press upon It is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. to fall down at his feet as they do that have any petition or request to make as these had here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might touch him Thus ch 6. 52. in a like matter it is in another phrase to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they besought him that they might but touch the hem c. V. 17. Boanerges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthquake or any other the greatest commotion such as here is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder And the meaning of this title may seem to be that those two sons of Zebedee were to be special eminent Ministers of the Gospel which is call'd Hebr. 12. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
a voice shaking the earth taken from Hag. 2. 7. which is directly the periphrasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder in the notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder are promiscuously used for the same thing see Note on Act. 9. b. and wherein the last sort of revelations the voice from heaven was wont to be called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of voice or thunder V. 21. Beside himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth in all places of the new Testament but this and 2 Cor. 5 13. signifie being amazed or astonished some sudden perturbation of mind which deprives the man of the exercise of his faculties In that place to the Corinthians 't is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobriety or temper the speaking magnificently of himself commending his own office or performances exceeding a little in such kind of speeches of himself For which he saith in another place that he may be counted a fool by some And thus in the old Testament 't is variously used for excesses or vehemencies or commotions of mind Psal 31. 23. I said in my haste the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latine in excessu mentis meae in the excess or vehemence of my mind And the same Hebrew word Psal 48. 5. is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commoti sunt they were troubled Agreeably here I suppose it will be most fitly taken for a commotion excess vehemence transportation of mind acting or speaking in zeal above that which is called ordinarily temper and sobriety or in such a manner as they which are moved by some extraordinary spirit are wont to do as Prophets c. according to that of S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is proper to Prophets to be thus transported See Note on 2 Cor. 12. a. Which sense of the word will be thus fitted to the place In this chapter Christ began to shew himself in the full lustre of his office he cures on the Sabbath day which the Pharisees conceived unlawfull v. 2. looks about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some incitation of mind v. 5. is followed by great multitudes v. 7. heals the diseased and is flocked to for that purpose v. 10. is called openly the son of God by the demoniacks v. 11. makes 12. disciples and sends them out to preach and cure v. 14. and upon this the Pharisees and Herodians take counsel against him v. 6. those of their faction say he acts by Beelzebub v. 22. and is possess'd by him that is that he was acted by some principal evil spirit and did all his miracles thus and so was not to be followed but abhorred by men And they that said not these high blasphemies against him yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said that this making of disciples c. was a kind of excess an height a transportation and this was the conceit of his own kinred They had a special prejudice against him ch 6. 4. and did not believe on him Joh. 7. 5. And accordingly hearing this report of his doing these high things came out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get him into their hands and have him home with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they said that he was guilty of some excesses As for that interpretation which renders it of fainting through hunger though it be favoured by learned men yet it seems not to have any ground in the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here joyn'd not with a Genitive but an Accusative case nor in any circumstances of the Context save onely the casual mention of their having no time to eat bread v. 20. which one thing hath seemed to some to be of so much force Act. 10. 10. as to cause them to render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fell on S. Peter no more but a sleep that such as faint or are dispirited through hunger fall into when the vision that is added to it shews that it was a trance into which he was cast by God but is made improbable by many other circumstances Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Act. 10. c. CHAP. IV. 1. AND he began again to teach by the sea side and there was gathered unto him a great multitude so that he entred into a ship and sate in the sea and the whole multitude was by the sea on the land Paraphrase 1. And again he taught by the sea side and the people flocked so together about him that he was forced to go into a boat and sit in that upon the water 2. And he taught them many things by parables and said unto them in his doctrine Paraphrase 2. And as he taught them thus he said 3. Hearken Behold there went out a sower to sowe 4. And it came to pass as he sowed some fell by the way side and the fowls of the air came and devoured it up Paraphrase 4. See Mat. 13. 4. 5. And some fell on stony ground where it had not much earth and immediately it sprang up because it had no depth of earth 6. But when the sun was up it was scorched and because it had no root it withered away 7. And some fell among thorns and the thorns grew up and choaked it and it yeelded no fruit 8. And other fell on good ground and did yeeld fruit that sprang up and encreased and brought forth some thirty and some sixty and some an hundred Paraphrase 8. See note on Mat. 13. ◠9. And he said unto them He that hath ears to hear let him hear 10. And when he was alone they that were about him with the twelve asked him the parable Paraphrase 10. And being retired from the company of the promiscuous multitude they that constantly followed him together with the twelve select or chosen disciples Mat. 13. 10. desired him to interpret to them the meaning of the parable 11. And he said unto them To you it is given to know the mystery of the kingdom of God but unto them that are without all these things are done in parables Paraphrase 11. the secret manner of Gods dispensing of his grace which to others is more obscurely delivered in parables 12. note a That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted and their sins should be forgiven them Paraphrase 12. In such a manner that although they hear Gods Word yet they are not wrought on by it so far as to be converted or to have their sins pardoned and this is a punishment of their own faults in holding out against Gods word and not embracing it See Mat. 13. 15. 13. And he saith unto them Know ye not this
all affairs between God and us see note on Act. 13. i. but especially by suffering obtain pardon for us 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted Paraphrase 18. For by the sorrowes which himself suffered 't is very proper and agreeable that he should become compassionate and willing to relieve those that fall into the same or the like evils that are under the sharpest persecutions in this life Annotations on Chap. II. V. 1. Should let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase used from the water which when 't is not kept within limits fals away runs about Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to be lost or fall away and so Prov. 3. 21. when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall not away is set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but keep and so here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take heed and therefore the Syriack render it lest we fall and so the Arabick Interpreter also And accordingly Theophylact hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us not fall away let us not perish to note saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the easinesse of the fall and heavinesse of the ruine V. 3. Salvation It may here be matter of some question what is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance Three notions of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been ost mention'd one for escaping out of the vitious customes of the world repentance and conversion to Christ receiving the faith see Note on Luk. 13. b. the other for deliverance out of calamities from whence comes a third notion for etneral blisse in heaven as an eternal deliverance from all evil whether of sin or punishment and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft taken for that eminent deliverance from persecutions which vvas to befall the faithfull at the time of the utter destruction of the Jewes see Note on Rom. 13. c. If the word be here used in the first notion then it must signifie the preaching of the Gospel the means of converting and bringing men to good life And so it may possibly be comparing the Gospel here delivered by Christ with the Law delivered by Angels The second notion also having two parts one to signifie a signal deliverance here another to signifie eternal salvation it is not impossible that both here and c. 1. 14. it should belong to the latter of these especially there where there is mention of inheriting it But yet the former of these two latter notions that for the signal deliverance of the faithfull long promised and at the writing of this now approaching and 1 Pet. 1. 5. call'd the deliverance ready to be revealed in the last season may very probably be it that is here meant in both places In the former c. 1. 14. where the Angels are said to be sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that are ready to inherit this deliverance that is very agreeable to the manner of expressing it elsewhere by his coming with his angels or holy myriads to punish the Jewes and rescue the faithfull Christians and accordingly in the 7 th of the Revelation the Angel is sent to seal the faithfull when the rest are to be destroyed by the four Angels And this deliverance being a fatherly act of mercy in God made over by promise to all that should persevere may well be said to be inherited by such and the neernesse of it at that time every where spoken of may be denoted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their readinesse to receive it as in Peter it was ready to be rebealed And so for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here if we will judge by the Context it must most probably signifie this For first this will by the consequents appear to be the designe of the whole Epistle See Note on the Title a. to fortifie the believing Jewes by the approach of this deliverance Secondly the Epistle beginning with Gods speaking in these last times by Christ as he had formerly by ordidinary Prophets c. 1. 1. and the rest of that Chapter being spent in the setting out the dignity of this Prophet above all even Angels themselves he applies it to this very matter c. 2. 1. that they give heed to what hath been thus foretold by Christ lest they should fall away and this enforced by the danger of so falling v. 2 3. and by the greatnesse of th◠deliverance such as was thought fit to be foretold by Christ and his Apostles who were furnished with power of working miracles to confirm their prophecy Where as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that began to be spoken of v. 3. is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things heard v. 1. so both are fitly appliable to this matter which we know Christ solemnly foretold Mat. 24. and the Apostles in their preachings and in their Epistles See Note on the Title of the Epistle to the Romans 2. And thirdly the consequents in this Chapter agree to this interpretation where Christ is set out as a King v. 5. all things to be subjected to him which being not yet fulfilled as long as his enemies prosper and prevail against the Christians that is there used as an argument that some farther exercise of this power of his some deliverance of the faithfull was yet to be expected So again v. 9. where he is exalted by way of reward for his sufferings that by the same way as he pass'd they might passe also that is through persecutions to deliverance v. 10 11. and so be as his brethren v. 12 13. which in the last verse of the Chapter is express'd by his succouring them that are tempted that is relieving them that are persecuted for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation signifies and so on in the next Chapter where by occasion of the mention of the Israelites provoking and being excluded Canaan he re-inforceth his exhortation of not falling off that they may enter into Gods rest which expects the Christians which that it belongs to this matter of their deliverance from persecutions and Halcyonian dayes attending it see Note c. on ch 3. So likewise may the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be interpreted ch 9. 28. Where the mention of Christs second appearing or coming and that quite contrary to the first when he came to dye for our sins a coming in power to destroy his crucifiers may very fitly determine it to that deliverance which the persecuted Christians that held out constantly in expectation of his making good this his promise to all such should reap by it But not so in any of these as to exclude but farther to comprehend that eternal deliverance which we ordinarily call salvation V. 7. A little lower The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double notion in respect of
quantity or of time Psal 8. 5. whence this verse is taken as the comparison is set betwixt Enosch or Ben Adam the lowest man on earth and the heaven and Angels so the words will bear the first sense that man is little lower then the Angels but as those words were a prophecy and the application of them here an enunciation concerning Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of time and signifies a little while V. Destroy That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to frustrate evacuate invalidate take away all force or power from any hath been formerly said Rom. 7. Note a. And so it must be taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be to evacuate or frustrate the devils design and cancell that deed by which upon sins coming into the world men were bound over to death For by Christ though death temporal be not quite taken away yet it is rob'd of the sting and victory or reigning power over man who by Christ is rescued from death that is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or power of it here as of Christ it is said Act. 2. 24. that it was not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him to be held under death and raised to eternal life and mean while while the body lies in the grave 't is but as in a still quiet sleep a freedome from the pressures of this life and so hath nothing of evil or formidable in it This notion of the phrase doth fitly belong to it here where it is laid as the foundation of comfort to them that dread persecutions because they fear death v. 15. by assuring them that Christ hath taken away the sting of death and that consequently if they that are now under pressures for Christ doe not outlive them or enjoy the promised deliverance here yet death shall be no losse or diminution to them they shall rise to eternal life V. 16. Took not â—n him The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best express'd by Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when mankind fled fled far from him Christ pursued and caught hold of it The word is interpreted by Cicero cont Pison by retinere ad salutem i. e. mann aut laciniâ prehendere ac retinere eum qui se it perditum to hold one back by that means to save him to catch by the hand or garment and hold him that is about to destroy himself And this Christ did by fastning on our nature in his Incarnation wherein the Angels were not concerned for he did not so to them but only to us according to that of the Antients that that which was not assumed was not ransomed by him that the nature of man being only assumed by Christ and not the nature of Angels man only had the benefit of it all his coming and preaching designed to bring sinfull man to repentance but not to recall or recover the laps'd Angels CHAP. III. 1. WHerefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Christ Jesus Paraphrase 1. Upon these grounds may most reasonably exhort you my Christian brethren who are called and admitted to the same common faith disciples of this crucified Saviour to consider and imitate Jesus Christ who was sent with commission by his Father to preach that Gospel to us which we professe and to ratifie it with his own blood the effusion of which denominates him our high priest who sacrificed himself for us 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Paraphrase 2. And hath with all fidelity discharged his office to which he was designed by God in every particular in like manner as is affirmed of the fidelity of Moses who governed and administred not any one part but all the house of Israel 3. For this man was counted worthy of more glory then Moses in as much as he who hath note a builded the house hath more honour then the house Paraphrase 3. Nay Christ's condition is much more honourable then that of Moses as farre as that of the master of the family above any the most eminent servant in the house 4. For every house is builded by some man but he that built all things is God Paraphrase 4. For every family or kingdome hath some original or founder but God is the founder of all both of the Church of the Jewes and now of the Christians and such is our Christ of whom now we speak 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be after Paraphrase 5. And indeed Moses's fidelity was only as that of a servant or officer in giving or promulgating those commands which God commanded him to promulgate 6. But Christ as a son over his own house whose house are we if we hold fast the confidence and the note b rejoycing of the hope firm unto the end Paraphrase 6. But Christ was as the eldest son who is the master and ruler of the family and that family of his are we if we continue our Christian profession courageously in despight of all fear see note on John 7. a. and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ on those termes on which he hath promised it 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse Paraphrase 7 8. Which is an obligation to us to adhere to Christ and persevere whatsoever difficulties we meet with and not to apostatize or fall off from him as the Israelites did when the Scripture saith of and to them Psal 95. 8. To day if ye c. that is Take heed that ye bring not destruction on your selves by revolting from and rebelling against God as your forefathers did ten times after their coming from Aegypt Num. 14. 22. 9. When your fathers tempted me proved me and saw my workes forty yeares Paraphrase 9. While they tempted and provoked God and would not believe his power though they had testimonies enough of it by the miracles which they saw done for the space of so many yeares together 10. Wherefore I was grieved with that generation and said They do alway erre in their heart and they have not known my wayes Paraphrase 10. Which was a grieving and wearying of my patience they never doing what they ought to doe but alwayes the contrary to that 11. So I sware in my wrath they shall not enter into note c my rest Paraphrase 11. Upon which my irreversible oath went out against them Num. 14. 23. and 28 29 30. that they should never come into Canaan but leave every one of them but Caleb and Joshua their carcasses in the wildernesse 12. Take heed