untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 2. That ye may be mindfull of the words which were spoken before by the holy prophets and of the commandments of us the Apostles of the Lord and Saviour Paraphrase 2. I have now written two Epistles to you both to the same purpose to be remembrancers to you whose minds remain yet untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 3. Knowing this first that there shall come in the last daies note a scoffers walking after their own lusts Paraphrase 3. But before this come there is one thing to precede a very remarkable defection of many from the Christian profession see 2 Thess 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ shall betake themselves to all unclean practices and therefore this is now to be expected 4. And saying Where is the promise of his coming for note b since that fathers fell asleep all things continue as they were from the beginning of the creation Paraphrase 4. And they that do thus forsake the faith shall as a ground of it pretend that they perceive themselves cheated by those prophecies which have promised and foretold this coming of his see c. 1. and Mat. 24. b. which say they is so far from being performed that all things stand unchanged in the same constant form from the beginning of the world till now save onely that all the men that have lived upon the earth father Adam Noah Abraham c. are dead and others now live in their steads among us â—ut for any thing else say they things have gone in a setled constant course ever since the creation without any discernible or observable change 5. For this they note c willingly are ignorant of that by the word of God the heavens were of old and the note d earth standing out of the water and in the water Whereby the world that then was being overflowed with water perished Paraphrase 5 6. To these I answer and first for the latter of these see note on Mat. 7. b. These Atheistical scoffers that suppose or affirm that there hath been no considerable change since the creation do not consider what a change there was once in Noahs time the whole world destroyed with a floud for the sins of impure impenitent sinners such as these who now object thus for the heavens being created at the beginning and the earth to framed that there was abundance of waters within the globe thereof and it self placed in the miast of waters in the cloud round about God being pleased in the creation so to dispose of it in order to the punishing of wicked men at length the windows of the heavens that is the clouds were opened and the fountains of the great deep broken up Gen. 7. 11. and by this means the whole earth was coverred and downed by waters 7. But note e the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men Paraphrase 7. But the world which now is by the same appointment of God is now secured that it shall be drowned no more God having given his promise for it Gen. 9. 11. not suffer any other kind of destruction but by fire which is the punishment to be expected by abominable men 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. that all things continue as they were since the creation I now proceed in the second place by way of regressus ordinary in Scripture see note on Mar. 7. b. to answer the former part proposed by way of question Where is the promise of his coming that is Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnosticks and delivering the pure persevering believers is not performed And my answer is this That you may be mistaken in reckoning of time in thinking that what the prophets have foretold of the latter days the times of the Messias must be instantly performed as soon as Christ is gone to heaven or else 't will not be performed at all In this matter it must be considered who it is that makes the promise v. 2. an infinite God and then though forty years for example is a very great time among us men whose lives are so short yet with God who is infinite a thousand years is no considerable space but a very short and small duration Psal 90. 4. and therefore though the prophecie be not yet fulfilled about three or four and thirty years after Christ's departure from us yet it may and will most certainly and that within few years now 9. The Lord is not slack concerning his promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Paraphrase 9. As for any slownesse in performing his promise of coming which they that expect and desire to reap a sudden fruit of it in their deliverance or that others which would corrupt them and make them fall off through despair of it are apt to charge upon God it is meerly a mistake in them for it is not thus deferred out of want of kindnesse to the preserving Christians but out of abundance of patience and long-suffetance to the worst and an earnest desire that they may all amend and be delivered without which amendment whensover this coming shall be all are infallibly destroyed see Act. 3. 19. note a. 10. But the day of the Lord will come as a thief in the night in which the heavens shall passe away note f with a great noise and the elements shall note g melt with servent hear
fiery day came when the unfaithfull and the cowardly should either utterly perish or run an horrible hazard in that day And to this purpose is it that the doctrines of these Gnosticks are express'd by wood hay stubble earthy materialls and so notes of false doctrines unfit to be built on this divine foundation and those of all things the most combustible and sure to be destroyed when a fiery triall comes and that in two respects first that when persecution for Christ comes such a kind of Christianity as this is sure to be burnt up the Gnosticks will not then hold out and confess Christ and secondly in respect of Christs coming to visit and judge to reward the constant and destroy the unfaithfull then these prudential waies of theirs will be sure to stand them in no stead but bring them into greater danger as he that means to secure himself against fire by wood hay stubble shall be sure to have all burnt and to encrease not lessen the flame whereas the truly wise way and that which Christ counsels the Church of Laodicea to in opposition to these Gnosticks Rev. 3. 8. is to build gold silver c. which having been tried in the fire and so denoting constancy in persecutions are sure to hold out and endure the test whatsoever the day of visitation be be the fire never so scorching these will be the likeliest to be preserved in it Ib. Saved yet so as by fire That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to escape hath been often noted but what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape by here signifies is the onely difficulty and that will be best explained by comparing it with other places of the same kind Thus 1 Pet. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were saved out of or through the water the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps as other praepositions oft are in the New Testament being taken loosely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out or from or else as the necessity of the matter imports an escaping through water implying consequently an escaping out of it also and so the sense will be that though there were a great flood ready to down all the earth yet for all this by the help of the Arke they did escape that danger And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall escape as one escapes out of the fire that is as Chrysostome expresses it as one that when in the midnight his house is set on fire wakes and leaps out of the bed and runs naked out of dores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking nothing that is within along with him taking care onely as he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may snatch his own body out of the flame And it is a common observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proverbial speech for those that get hardly out of a great danger so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a brand snatch'd out of the fire Amos 4. 11. and so Jude 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save them by snatching them out of the fire in time of danger for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence of any thing that men are afraid of By this means that of 1 Pet. 4. 18. will be explained also for this will be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Hebrew Prov. 11. 31. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be recompensed he shall not escape without many losses and afflictions in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or combustion So as in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night did hardly or with great difficulty rescue a few and in Agathias who having spoken of some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ready to be fired and burnt addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hardly escape out of it CHAP. IV. 1. LET a man so account of us as of the ministers of Christ and stewards of the mysteries of God Paraphrase 1. And though I say we are subservient to your uses and are appointed so to be ch 3. 22. yet it will become you to look on us though not as masters of your faith yet as ministers of Christ and that in the most honorable office of the family that of the steward or ruler of the house to whom among other things it belongs to dispense out every man his proportion of food c. and so 't is our part to dispense the Gospel to you in that measure and by those degrees that we see fit 2. Moreover it is required in stewards that a man be found faithfull Paraphrase 2. And above all things fidelity and honest discharging of trust is required of stewards and if I should faile in that I should be very worthy of blame 3. But with me it is a very small thing that I should be judged of you or of man's judgment yea I judge not mine own self Paraphrase 3. But for this I am not to be judged by you by men nay by my self 4. For I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord. Paraphrase 4. For though I can accuse my self of no fault in the execution of my Apostolical office yet is not this the clearing of me onely God that searcheth and seeth all must doe this 5. Therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearâ—s and then shall every man have praise of God Paraphrase 5. Therefore be not you too forward in your censures of me but leave it to God and I make no doubt but in time he will display the seducers and discover every mans intentions and purposes and then as they that deserve shall have blame so every man that hath done well shall by God be justified and commended 6. And these things brethren I have in a figure transferred to my self and to Apollos for your sakes that ye might learn in us not note a to think of men above that which is written that no one of you be puffed up for one against another Paraphrase 6. This of not following or admiring the persons of men I have thus said see note on Rom. 7. d. in the persons of my self and Apollos under that figure to give you a general rule how to demean your selves to any other dispensers of the Gospel viz. that in following of us ye go no farther then the directions v. 1. that is think of us not as masters of your faith but as officers stewards of Christ to distribute that to you which he hath entrusted to us and accordingly not to make it matter of pride to your selves or contemning of others that ye are the disciples of such or such in plain termes to beware that you do not break out into
also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helme withersoever the governour listeth Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel and in the power of winds and waves as we are of temptations to carry it violently before them yet the Pilot by means of the helm or stern a small part of an unconsiderable bignesse is able to rule it and turn it as he please 5. note b Even so the tongue is a little member and boasteth great things behold how great a matter a little fire kindleth Paraphrase 5. Again the tongue is one of the smallest parts of a man's body and yet makes a great noise doth a great deal of hurt stirres up faction and contention in the Church as a little fire ye know will set a whole house or any the greatest pile on fire 6. note c And the tongue is a fire a world of iniquity so is the tongue among our members that it defileth the whole body and setteth on fire the note d course◠of nature and it is set on fire of hell Paraphrase 6. And the tongue cannot more fitly be resembled then to fire for though it be but one and that a very small member of the body yet so it may be used as to set the whole society of men a church a kingdome a whole world on fire with strife and contention and all wickednesse infecting and poysoning the whole society setting all in combustion being it self set on work by the devil kindled by that fire that comes from hell 7. For note e every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind Paraphrase 7. 'T is in the power and skill of man as through all times we see to represse the violence and poyson of all other creatures to subdue and disarm them of their weapons and means of hurting mortally 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Paraphrase 8. But the tongue is more hard to be subdued then any of these an irremediable author of many evils strikes and wounds and kills like the most venemous beast and no antidote is sufficient against it 9. Therewith blesse we God even the Father and therewith curse we men which are made after the similitude of God Paraphrase 9. And what a foul sin is it in a Christian or professor of piety to use this member to so distant offices to confesse with the tongue and acknowledge him who is both our God and our father and to judge and rasie at our Christian brethren who for that image of God they bear upon them are to be looked on and used with all kindnesse 10. Out of the same mouth proceedeth blessing and cursing My brethren these things ought not so to be Paraphrase 10. This contrariety of our practices is a most unchristian thing and ought to be reformed in you your profession of piety to God ought to have all charity to your fellow-Christians accompanying it 11. Doth a fountain send forth at the same place sweet water and bitter Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature so contrary one to the other sweet water to which the effluxions of our charity may fitly be compared and bitter water by which cursing was express'd Num. 5. 21. 12. Can the fig-tree my brethren bear olive-berries either a vine figs so can no fountain yield both salt water and fresh Paraphrase 12. Any more then one tree can bear the fruit that belongs to another tree 13. Who is a wise man and indued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdome Paraphrase 13. And therefore for them that despise and condemn others and take upon them to be the onely perfect men ver 1 2. the Gnostick Judaizers let them know wherein the true Christian knowledge consists even in doing all works of charity as well as piety with all meeknesse as that is opposed to pride of their own wisdome accompanying them 14. But if you have bitter envying and strife in your hearts glory not and lie not against the truth Paraphrase 14. But bitter emulation contention is farre◠from being a piece of spiritual wisdome and therefore if this be among you what is this but an hypocritical boasting or ye have little reason to boast or pretend that you are the wise or spiritual as the bitter contentious Gnosticks doe see v. 15. 15. This wisdome descendeth not from above but is earthly sensual devilish Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us 't is that which first the love of the world secondly mens own carnal unregenerate hearts or thirdly Satan himself that professeth to be an enemy of all good men infuseth into them 16. For where envying and strife is there is confusion and every evil work Paraphrase 16. For there is nothing so ill that is sinfull be it sedition or disturbance of the whole State or Church and nothing so ill that is miserable no such curse to any community or unquietnesse to any particular person but it is certainly to be expected where emulation and contention have once entred 17. But the wisdome that is from above is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits note f without partiality and without hypocrisie Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties that it is first pure from all lusts and filthinesse so frequently practised by the Gnosticks secondly peaceable and so quite contrary to the contentious factious humor of the Gnosticks thirdly not rigid but gentle mild equitable receding from his own strict right in order to peace see note on 2 Cor. 10. a. fourthly very ready to believe any thing that is good of another or that may mitigate or alleviate his fault see note on 1 Cor. 13. c. fifthly abounding in all charitable works sixthly without all wavering or inconstancy or danger of falling off to the seducers or persecutors Gnosticks or Jewes or without making any difference a liberal distribution to all that want seventhly without dissimulation or appearing to be what they are not such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle 18. And the note g fruit of righteousnesse is sown in peace of them that make peace Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous the peace and all the mercies of God shall be their reward Annotations on Chap. III. V. 1. Be not many masters What the full importance of this admonition is 〈◊〉
opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one master or guide Mat. 23. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one law-giver or judge here Jam. 4. 12. For it being Christ's office onely to give lawes to the Church these Judaizers doe clearly intrench upon his office and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many in stead of the one Master This one difficulty being thus explained and the interpretation confirmed the rest of the Chapter will be very perspicuous and coherent to it which in any other interpretation of the verse will be obscure and the connexion very hard to be discerned V. 5. Even so That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here is a note of the latter part or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the similitude may at first sight be believed but upon farther consideration will be found a mistake For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship but by another similitude annexed after it with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold◠for that is the way of bringing in similitudes and is used before v. 3 and 4. and not onely the forms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as and so Nay when the plain sense or matter to be illustrated is first set down as here it is v. 2. If any man offend not in word he is able to bridle the whole body also there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold is by much the fittest form to introduce the similitude as there it doth of the horse and ship And if that be converted into the other form it must be by placing the latter part first after this manner As a man turns or rules an horse by a bridle or a ship by a stern so he that hath command of his tongue is able to bridle or rule the whole body And again v. 5. As a little fire sets a great deal of matter on fire so the tongue being a little member 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes a great noise keeps a great stir puts whole multitudes into a combustion And therefore another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is here to be taken notice of as a form of bringing in a second or third part of a distribution without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as antecedent And so it seems to be in this place a form of transition from one part of the Discourse of the tongue considered when it is bridled v. 2 3 4. to another v. 5. c. when it is not bridled and will be best rendred In like manner or so likewise As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. which seems otherwise used it is not to be found in the King's MS. nor the Syriack See Note c. V. 6. And the tongue The words of this v. 6. in the ordinary copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the tongue is a fire a world of iniquity so is the tongue seated in the members seems not to be rightly set The King's MS. leaves out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that change will not render the words any complete sense The Syriack seem to have read it shorter without the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the tongue and to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the world instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world and then the plain meaning is And the tongue is placed in the members a fire of iniquity to the world that is As a fire in the midst of a great deal of combustible matter sets all presently in a flame so doth the tongue in our members it is a cause of contention sedition c. and so of the greatest iniquity that sin of uncharitabienesse so contrary to the Christian law to the world the whole society of men about us That this is the true rendring of the place by making the world answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter which is set on fire and not that the tongue compared to fire is here styled a world of iniquity appears by the end of the verse where in like manner it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into a flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of affairs See Noted Ib. Course of nature That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies affairs or actions all that comes to passe see Note on Mat. 1. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wheel and the Hebrews are wont Rhetorically to express businesse or affairs of the world by the turning of wheels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how are the rolling or whirling of the wheels of your affairs turned Buxtorf Instit Epistol Epist 1. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie the compasse or sphere or succession of affairs meaning of men or mankind and so putting that into a flame will be in another phrase all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to the world at the beginning of the verse putting the world that is all the affairs of the world into a combustion Another notion I have had of this phrase which I shall but mention by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Astronomers notion touch'd on Note on c. 1. e. for Nativity or Geniture as that notes all the events of life by Astrologers conjecturally foretold from the position of the heavens at the time of any ones birth This the Artists might fitly represent in a wheel bringing up one part of the life and the events thereof after another to which the antients wheel of Fortune may seem to refer and when this wheel was represented fiery that would fitly note contentions and wars c. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be rendred to set the wheel of Nativity on a light flame that is to turn the whole life into contentions and feudes which is but an elegant way of expressing that sense which is acknowledged to belong to these words V. 7. Every kind of beasts For the understanding this verse it must first be premised that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kind or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 èssence being in Hesychius is commodious to it here both in the beginning and end of the verse so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. may signifie all kind of beasts that is beasts indefinitely so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be mankind that is men indefinitely of all ages or times proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tamed and hath been tamed that is in all times perpetually have been tamed The greater difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tame that may as ordinarily it doth signifie cicurare to take off from wildnesse and so to make tame and familiar to bring to hand and that may be very appliable both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beasts and birds which are by
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
was a bitter pernicious one to those that joyned in it brought a force from the Romans slew a great multitude more in those parts of Galilee 12. And the fourth Angel sounded and the third part of the note g sunne was smitten and the third part of the moon and the third part of the starres so as the third part of them was darkned and the day shone not for a third part of it and the night likewise Paraphrase 12. And upon the sounding of the fourth I saw the representation of a great judgment falling upon the holy city a siege and attempt on Jerusalem it self 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice note h Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpets of the three Angels which are yet to sound Paraphrase 13. And a Prophet denouncing three horrible woes against the whole nation which should particularly be set down in the three representations which should be ushered in by the three other Angels still behind which would not be long before they sounded the first of them belonging to the forerunners immediately before the last siege and destruction of Jerusalem the second to that siege it self the third to the sad events following it Annotations on Chap. VIII V. s1 Silence in heaven The manner of offering of incense is here described by way of vision the High-priest offering it upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Temple the Priests shouting and blowing with the Trumpet and the people mean-while praying without by themselves every one silently in the court which prayers of theirs are supposed to go up to God with the incense v. 4. a description of this see Note on Luk. 1. 10. e. These prayers of the people are here first set down by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence in heaven for half an houre the Temple being sometime express'd by heaven sometime by the host of heaven that is the Sun Moon and Starres see v. 12. and the silence there being the private prayer of the people in the court Luk. 1. 10. and the time of half an houre being the space that those prayers used to continue while the Priest continued within at the Altar in the Temple and after which he used to come out and pronounce the blessing on the people and dismisse them but till then they stayed and prayed see Luk. 1. 21. And if beside this primary and literal any secondary mysticall sense of this phrase silence in heaven about half an houre need to be observed it may not unfitly be this that it denote a short amazement in the faithful persevering Christians joyned with an awful reverence of the Divine Majesty and compassion of their native countrey upon the apprehension of the calamities now to be inflicted These might justly provoke a sadnesse and an amazement But then the consideration of God's glory arising out of this his justice upon the impenitent and also of the merciful deliverance of the faithful not only from this misery but even by means of this misery the destruction of the persecutors being the release of the persecuted these make the amazement and compassion not to remain long and so the silence to be for a short space But this by the way as a descant not an interpretation Then next the trumpetting of the Priests the sonnes of Aaron Ecclus 50. 16. is here express'd by the seven trumpets given to the seven Angels v. 2. then the High-Priest's offering the incense is described by the other Angel having the golden Censer c. v. 3. And all this representation was here fitly set in the Vision to signifie the prayers of the true faithful Christians and their acceptance with God to which is consequent their deliverance while all other the impenitent unbelievers have this vengeance poured down upon them nay as an effect of the hearing these prayers of the godly though they prayed not for judgements on the rest is the very vengeance on the wicked who persecute the godly as when Abel's blood is said to cry to heaven for vengeance against Cain for so every where most bitterly did the Jewes persecute the Christians See Note on c. 2. b. Gal. 6. 12. V. 5. Voices and thunderings and That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voices and thunders are all one from the equivocalnesse of the Hebrew word which signifies both hath been often said and so here by these two words there is no more meant then either of them would have imported thunder to which lightning and earthquake are fitly joined to signifie in general the judgements of God and vengeance on this people which are more specially described and represented under the sounding of the seven trumpets that follow and the productions of each of them And though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earthquake here mentioned may fitly signifie the commotions and stirres which are prefigured by the three first Angels see Note c. yet this verse here belonging equally to all that follows and not peculiarly to those three will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described so the earthquake will signifie a shaking preparative to a fall and desolation then by any such propriety of the earthquake be thus confined V. 7. Fire What is signified by the soundings of the three first Angels here will be guess'd by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire observable in each of them here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire join'd with the hail precedent and then blood superadded to both of them A mountain burning with fire v. 8. and a starre burning as it were a lamp v. 10. Now there is nothing more fitly resembled by fire then sedition or rebellion is All kind of contention being indeed a fire ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a combustion but the greater it is as rebellion is of all others the greatest the better it deserves that title this because as a little fire sets a whole house a whole kingdome a whole world on fire Ja. 3. 5 6. and beginning from very small sparks ascends quickly into a very great flame so sedition began by one secretly steals on and encreases draws whole multitudes unto it and then as fire also devoures and destroyes where-ever it comes layes all waste before it Now it is observable in the Jewish records of those times how full the history is of two sorts of most violent disturbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seditious and the Zelots And though the fire here might properly enough belong to either of these yet it is very fit to make a distinction between them in the predictions here as we know there is in the histories of them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seditious stirred up rebellion against
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
justice of God here acknowledged in these vengeances on heathen Rome denotes his punitive justice there is no doubt and accordingly follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast judged these Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to denote the persons neutrally set down the inhabitants of the Empire which are here supposed to be judged that is justly punished and of whom it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have shed the blood of thy saints and prophets that is of the Christians and those that by their preaching would have wrought reformation among them and so did act as Prophets and had the portion of Prophets were resisted and slain by them But besides this punitive justice express'd by these judgments there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion to the persecuted Christians whose sufferings were abated and taken off by this means Thus 't is often to be observed in Eusebius's story particularly at the end of the great slaughters and famine and plague in Maximinus's time l. 9. c. 8. mentioned Note a. Hereupon saith he God the defender of Christians having shew'd his wrath and indignation against all mortals for their persecuting us restored the pleasant and bright splendor of his providence toward us so that from that time peace and light with the great admiration of all shined out and was revealed to us that sat in darkness before shewing us that God hath the oversight of our affairs continually chastising and afflicting us for a time but after he hath disciplin'd us sufficiently appearing favourable and propitious to us again V. 8. With fire If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fire were here literally to be understood many completions there would be of it by great fires in the city of Rome especially within the space referred to by this Vision One remarkable one hath been mention'd in Commodus's time Note a out of Herodian l. 1. falling on the Temple of Peace and at length coming to the Temple of Vesta and burning many great houses and so continuing for many daies till the rain from heaven put it out and so by the heathens saith he conceived to be begun also as it was ended by the gods without humane means And this being such coming from heaven not from any lower cause may the more probably belong to this place where the Sun is said to have power given it to scorch men with fire the Sun in the firmament the great fire of the world being commodiously enough said to scorch them or to set them on fire so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies who were burnt by fire from heaven But it is not improbable that the Suns scorching of men denoted ordinarily by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that scorching and drying up the fruits of the earth from whence a death proceeds and so be here set to expresse a famine so 't is said of the seed on the stony ground that as soon as it sprang up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was scorched and as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withered away And many such dearths there were in the stories of those times A most eminent one in Maximinus's time mentioned by Eusebius l. 9. c. 8. Some saith he for the least bit of victuals parting with that which was most precious to them one measure of corn sold for two thousand five hundred Atticks some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little time selling all their possessions to buy bread others eating grasse and therewith poisonous herbs Noble women going out of the city to the countrey to beg bread Others staggering and falling down in the streets and howling out for one bit of bread and able to speak no word but that they were famish'd And at length the dogs raving for hunger and falling upon the men in their own defence they fell on killing and eating dogs As sad a description of raging famine as hath been read of save in time of sieges Another famine there was in Commodus's time mentioned from Herodian Note a. which put the whole city into a sedition but that not comparable to this and caused by Cleander's inâ—atiate covetousnesse and ambition more then the scorching of the Sun That which here follows as the effect of this famine that they blasphemed the name of God may most probably be the heathens railing at the Christians as the cause of all their evils for so the antients observe of them that whenever plague or famine befell them presently they cryed out Christiani ad leones Let the Christians be put to death as the authors of their miseries An eminent place we have to this purpose in Arnobius l. 10. where naming the very judgments which are here express'd by the foregoing Vials pestilences wars and dearths or famines he saith of the heathens that when these befell them they presently cryed out that since Christians began to be in the world terrarum Orbem periisse the whole world was destroyed and all mankind afflicted with all sorts of evils and S. Cyprian in that known place ad Demetrain That many wars break out that plagues and famines that the earth is kept long without any rain nobis imputari 't is by the heathens imputed to us Christians V. 10. Seat of the beast What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne or seat of the beast signifies may thus be gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast signifies Idol-worship c. 13. 1. and as the throne of that may signifie the place where it resides so it may signifie also that which sustains and supports it a seat being that which sustains and holds up from falling that which rests upon it This was the power of the Roman Empire the strength and dignity thereof to which so great a part of the world was subjected and which it made use of to maintain the Idol-worship against Christianity And so the throne of the beast is expounded in the next words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome or Empire of Rome Now that which is here said to befall the Empire by the pouring out of the fifth vial is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkned that is lost much of its splendor which before it enjoyed which belongs clearly to the incursions of the Barbarians Persians Goths Almans c. about these times which are here described as every where appears in story As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pain that here follows it is the great grief and anxiety that it cost them to contend and secure themselves from these Barbarians who being so contemptible in the eyes of the Romans it was matter of great indignation to them to be thus infested by them as Aegypt by flies and lice And whereas v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boils are joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pains I suppose those boils may again refer to that plague of Aegypt as the darkning of the Kingdome plainly doth
the wildernesse and nothing to gird it to him but as Elias again a pâ—ice of leather made of some beasts skin and he eat nothing but either a larger sort of grashoppers called locusts Rev. 11. 22. or else as some think green herbs and field-honey i. e. neither bread nor wine Mat. 11. 18. Luke 7. 33. but only such as the wildernesse or as the wood brought forth 5. Then went out to him Jerusalem and all Judea and all the region round about Jordan 6. And were baptized of him in Jordan confessing their sins Paraphrase 5 6. And upon this fearful denouncing of his against the Jews a great multitude of Jews of all parts went out to him and confessed their sins which might justly bring down these judgements on them each acknowledging his own particular guilts and promising reformation And he received them by baptisme or immersion in the water of Jordan promising them pardon upon the sincerity of their conversion and amendment or reformation of their lives 7. But when he saw many of the Pharisees and Sadduces come to his baptisme he said unto them O generation of vipers who hath warned you to flee from the wrath to come Paraphrase 7. O ye that are more like to broods of venemous creatures than the progeny of Abraham who hath admonished you to make use of this means to escape this destruction approaching 8. Bring forth therefore fruits meet for repentance Paraphrase 8. See that your reformation be sincere producing fruits worthy of the stock from which you glory to spring i. e. of Abraham v. 9. who is your father indeed but from whom you are so farre degenerated that you are become broods of vipers v. 7. or absolutely as Acts 26. 20. meet fit seasonable fruits such as may avert or prevent those judgements 9. And note f think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham Paraphrase 9. And say not or doe not please and satisfieâ— your selves in saying or thinking that you have the privilege of being children of Abraham which will be able to secure you For God hath not such need of children of Abraham that he may not destroy them he can without breach of promise to him destroy them all and then out of the obdurate Gentile world or if he please out of the stones in the streets produce and raise up a people to himself followers of the faith of Abraham and so as pretious to God and to whom the promises made to Abraham as truly belong as to the proudest Jew among you 10. And now also the axe is laid to the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire Paraphrase 10. But now are Gods judgments come home to this people and ready to seize upon the whole nation and shall actually fall upon every unreformed sinner among you See note on Acts 15. c. In this how every sort of people are concerned see Luke 3. 10. c. 11. I indeed note g baptize you with water unto repentance but he that cometh after me is mightier then I whose shoos I am not worthy to note h bear he shall baptize you with the holy Ghost and with fire Paraphrase 11. But this is not all I have to say to you Beside this warning you to repent I am also sent to tell you that the Messias is now at hand ready to enter on his office And indeed all that I doe is to preach repentance and to receive proselyte after the Jewish manner with water the only ceremony that I use but Christ who though he comes after me is much superior to me and whose disciple or servant I am not worthy to be he being that great prophet foretold by Moses that all must hear under pain of utter excision and accordingly reforming and hightning Moses's law which I have not meddled with save to call you to repent of the breach of it he shall come in greater pomp shall first send the holy Ghost to come down visibly on some of you his chosen disciples who shall beleeve in him and to whom he shall entrust all power in his Church after him thereby not only to assure them of the truth of his doctrine but also to consecrate them to his service see note on Acts 1. a. to preach his doctrine to the whole world but first to all the cities of Jury And this shall be another manner of initiating of disciples mine with water but his with fire which will purge those things which water will not and this fire perhaps an embleme of something else For immediately after that by that time they have preached thorough all the cities of Jury he shall also come down with fire or flaming judgments on the obdurate unbeleevers v. 12. see Acts 2. 17 19. c. and at the end of the world reward every man according to his works 12. Whos 's note i fan is in his hand and he will thoroughly purge his floor and gather the wheat into his garner but will burn up the chaffe with unquenchable fire Paraphrase 12. He comes like an husbandman to thresh and winnow with such instruments in his hands which will sever the wheat from the chaffe the good from the bad The good he will preserve but the refuse he will deliver up to the wind and fire to be utterly destroyed 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him Paraphrase 13. While John was thus a preaching and baptizing and had gathered good store of disciples Jesus cometh 14. But John forbad him saying I have need to be baptized of thee and comest thou to me Paraphrase 14. And John besought him it might be otherwise 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousnesse Then he suffered him Paraphrase 15. To doe all those things which are by God required of all under this state of Johns ministery see note on Rom. 1. b and by so doing i. e. by my receiving baptisme from thee God hath determin'd to inaugurate me to my office of preaching the Gospel by sending down his Spirit upon me at that time and giving me testimony from heaven upon this John permitted him and baptized him and accordingly it came to passe 16. And Jesus when he was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending note k like a dove and lighting upon him Paraphrase 16. For Jesus as soon as he was baptized went out of the water before John and assoon as ever he came out of the water he fell down on his knees in prayer to his father Luke 3. 21. and whilst he was praying behold the heavens see Acts 7. 56. either really or
spake he not unto them 35. That it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables I will note f utter things which have been kept secret from the foundation of the world Paraphrase 35. I will powre out all those mysterious truths which have been kept close from all time and now though in parables are revealed by me 36. Then Jesus sent the multitude away and went into the house and his Disciples came unto him saying Declare unto us the parable of the tares of the field Paraphrase 36. Explain interpret 37. He answered and said unto them He that soweth the good seed is the son of man 38. The field is the world the good seed are the children of the kingdome but the tares are the children of the wicked one Paraphrase 38. The field is this world the place of our living here that part of the parable that concerneth the good seed signifies the Christians but that of the tares signifies the wicked seducers such were the Gnosticks and other hereticks of the first times such are all hereticks and schismaticks since 39. The enemy that sowed them is the devil the harvest is the end of the world and the reapers are the Angels Paraphrase 39. The time when beleivers and unbelievers and seducers shall be called to account is to this people that solemn approaching time of their visitation as to all other people the time of final excisions and especially the day of judgement 40. As therefore the tares are gathered and burnt in the fire so shall it be in the end of this world Paraphrase 40. At Gods times of eminent discrimination such as his judgement on the Jews see note on c. 24. c. and on Lu. 1. 0. and such the last dreadful day of doom 41. The son of man shall send forth his Angels and they shall gather out of his kingdome all things that offend and them which doe iniquity Paraphrase 41. Christ by his messengers and instruments of his justice shall destroy all hereticks and schismaticks that any way keep others from the Christian religion and all that live profestly in any unlawful course of contrariety to Christian purity 42. And shall cast them into a furnace of sire there shall be wayling and gnashing of teeth 43. Then shall the righteous shine forth as the Sun in the kingdome of their father Who hath ears to hear let him hear Paraphrase 43. The true pure Christian professors shine eminently in the Church here and after in glory 44. Again the kingdome of heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Paraphrase 44. The Gospel being by some not look'd after is yet sometimes met with by them and becomes matter of infinite joy and desire to them and so is likened fitly to a treasure which a man finding casually in a field hid again or concealed it and then designing to get it into his possession accounts no price that he can pay too dear for it 45. Again the kingdome of heaven is like unto a Merchant man seeking goodly pearles 46. Who when he had found one pearle of great price he went and sold all that he had and bought it Paraphrase 45 46. Others there are which have followed the study of wisdome and thirsted after some instructer and then the Gospel of Christ comes as a rich prize doth to a merchant which is in pursuit of rich merchandise and meeting with a jewell for his turn layes out all his estate upon it 47. Again the kingdome of heaven is like a net which was cast into the sea and gathered of every kind Paraphrase 47. caugh fish of all sorts good and bad 48. Which when it was full they drew to shore and sat down and gathered the good into vessels but cast the bad away Paraphrase 48. That which was sick or unwholsome at the season 49. So shall it be at the end of the world the Angels shall come forth and sever the wicked from among the just Paraphrase 49. At the time wherein Christ shall come to work his revenge upon his enemies not only at the destruction of the Jewish State wherein that discrimination shall be made betwixt beleiving and unbeleiving Jews reformed and unreformed but especially at the final day of every mans doom at the conclusion of the world 50. And shall cast them into the furnace of fire there shall be wailing 〈◊〉 gnashing of teeth 51. Jesus saith unto them Have ye understood all these things They say unto him Yea Lord. 52. Then said he unto them Therefore every note g scribe which is instructed unto the kingdome of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Paraphrase 52. Therefore if over and above your knowledge in the law ye have understood the things which I have told you of the nature of the Gospel the excellency of it beyond all other professions and the obligation to good life ye are obliged to shew forth the effects and to the old actions of your former life acted by Jewish principles to superadde a Christian practise after the manner of the housholder who when he makes shew of his possessions his provisions or wealth brings forth and shews the fruit of the new as well as the store of the old year his new as well as old rayments c. and all little enough for the frank entertainment of his guests 53. And it came to passe that when Jesus had finished these parables he departed thence 54. And when he was come into his own countrey he taught them in their synagogue insomuch that they were astonished and said Whence hath this man this wisdome and these mighty works Paraphrase 54. And coming to Nazareth where he was bred he set about the work of publick reaching of them in their assemblies which he did in such manner expressing such knowledge and doing such miracles that they which saw and heard were amazed and astonish'd at it saying What means of knowledge hath he had by his education and from whence can he be imagined to derive the power of doing such miracles 55. Is not this the carpenters son is not his mother called Mary And his brethren James and Joses and Simon and Jude Paraphrase 55. his first cousens 56. And his sisters are they not all with ua Whence then hath this man all these things Paraphrase 56. Whence then is it that he thus farre excels and surpasseth all them 57. And they were offended in him But Jesus said unto them A prophet is not without honour save in his own country and in his own house Paraphrase 57. discouraged from following â—him any longer whereupon Jesus said unto those that were present This is no strange thing to me for it is proverbially observed that a Prophet
over his houshold to give them their portion of meat in due season 43. Blessed is that servant whom his Lord when he cometh shall find so doing Paraphrase 42 43. The parable doth in severall degrees belong to every Christian who hath some trust committed to him by Christ and must be very carefull to discharge it see Mat. 24. 45. to you as stewards here to all Christians as servants v. 43. and no mans trust is so mean that diligence in it shall not be rewardable But to them again with some difference as they have received more or lesse of divine revelation immediately or mediately v. 47. 44. Of a truth I say unto you that he will make him ruler of all that he hath Paraphrase 44. And be he never so meanly imployed God will reward his trustinesse and diligence with committing to him the greatest trusts see Mat. 24. 47. the greatest office of dignity in the Church 45. But and if that servant say in his heart My Lord delayeth his coming and shall begin to beat the men-servants and maidens and to eat and drink and to be drunken Paraphrase 45. And upon that consideration abuse that trust and power reposed in him as a steward deal injuriously with those that are under his rule and spend his masters goods riotously and luxuriously 46. The Lord of that servant will come in a day when he looketh not for him and at an houre when he is not ware and will cut him in sunder and appoint him his portion with the unbelievers Paraphrase 46. with the untrusty false stewards the unbelieving Jews which have not reform'd upon all Christs preaching unto them 47. And that servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes 48. But ye that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whomsoever much is given of him shall be much required and to whom men have committed much of him they will aske the more Paraphrase 47 48. According to the degree of knowledge which God hath afforded so shall their crimes receive aggravation of guilt and encrease of punishment And the more light and grace he bestowes on any the greater and the more Christian performances will he require of them 49. I am come to send fire on the earth and note c what will I if it be already kindled Paraphrase 49. It is to be expected as a consequent of my coming into the world that persecution should attend Mat. 10. 34. and this will be a means of exploring and trying who are faithfull and who are not And therefore I am so far from wishing this otherwise that I rather desire that it were already kindled or begun 50. But I have a note d baptisme to be baptized with and how am I streightned till it be accomplished Paraphrase 50. But I am to bear the first part of it to be immerst in afflictions Mat. 20. 22. Till this come to be accomplish'd upon me I am in some streights terrified like a woman with child with the apprehension of the pangs approaching Mat. 26. 39. but very willing to be delivered to doe and suffer that whereunto I was sent 51. Suppose ye that I came to give peace on earth I tell you nay but rather divisions 52. For from henceforth there shall be five in one house divided three against two and two against three 53. The father shall be divided against the son and the son against the father and the mother against the daughter and the daughter against the mother the mother-in-law against the daughter-in-law and the daughter-in-law against her mother-in-law Paraphrase 51 52 53. Soon after my departing great divisions and feudes will break out concerning me the whole land shall be divided into factions and civil broyls Mat. 10. 34. and 24. 7. 54. And he said also to the people When ye see a cloud rise out of the west straight way ye say There cometh a shower and so it is Paraphrase 54. Many ways you have of presaging what weather it will be which seldome fail you as when 55. And when ye see the South wind blow ye say There will be heat and it cometh to passe 56. Ye hypocrites ye can discern the face of the sky and of the earth but how is it that ye doe not discern this time Paraphrase 56. Ye that can judge by sight of the skyes and the winds what will befall Why should ye not have as great sagacity to discern and presage the judgements that are near approaching towards this nation if they doe not suddainly repent and receive Christ 57. Yea and why even of your selves judge ye not what is right 58. When thou goest with thine adversary to the Magistrate while thou art in the way give diligence that thou mayst be delivered from him lest he hale thee to the judge and the judge deliver thee to the officer and the officer cast thee into prison Paraphrase 57 58. And why doe you not without need of looking upon the skyes for the presage by the same rationall way of judging in which you proceed in other matters use the same prudence in divine matters of danger which you doe in humane worldly contentions and so when you see an action coming against you wherein you are sure to be cast set presently to reconcile the adversary to make your peace and escape the danger to which purpose was this which Christ said at another time Mat. 5. 25. 59. I tell thee thou shalt not depart thence till thou hast payd the very last mite Annotations on Chap. XII V. 29. Of doubtfull mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily and literally to be carried up high in the aire as clouds or birds flying there which because they have no firme foundation there but are tost and driven about uncertainly hence it signifies first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vagari in Stephanus's Glossary to thinke of this and that without any consistence of minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath no fix'dnesse of minde and so intention of thoughts in prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the other side in S. Basils Ascetick rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importune wandering of thoughts in prayer proceeding from former company and unprofitable discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nyssen is attention of hearing Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look earnestly without ever looking off on him that holds up the mappa or white cloth in the races Secondly the word signifies to hang as the clouds doe in the ayre in an impatient suspense or anxiety as in Lucians Icaromenip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that had his eares gaping as it were impatient and very desirous to hear the end of the story So
how doe I desire that it were already kindled But as all thâ—se come to the same sense so the former seems the more easie and naturall unless we prefer that other reading which we find in Marcus Eremita De baptis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I would be pleased or glad if it were already kindled As for the fire here although that may signifie only a purgative fire and intimate Christs desire of purifying the world from the drosse of sinne for which he came Tit. 2. 14. and to referre to the coming of the holy Ghost who appeared in fire Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution all one with division v. 51. which though it cause some smart yet it hath very usefull qualities as that of exploring or trying in which respect 't is said 1 Cor. 11. 19. there must be divisions among you that they that are approved tryed and found right in this fire may be made manifest among you And that this should be consequent to Christs coming see v. 52. c. Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithfull adherents to him who not Which is the speciall work of fire and the effect of persecution for Christs sake V. 50. A Baptisme The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of the future So 2 Esdr 4. 45. habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise is rendred in Latine habent resurgere So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so oft in Lactantius quòd carne indui haberet in terra that is that he was to be incarnate and again quòd plurimae sectae haereses haberent existere that there should be many sectâ— and heresies CHAP. XIII 1. THere were present at that season some that told him of the Galileans whose bloud Pilate had mingled with their sacrifices Paraphrase 1. Galileans a faction of Judas Gaulonita which taught doctrines contrary to subjection to the Roman Empire whom it is thought Pilate set upon and killed when they were offering sacrifice and powred out their bloud as the bloud of beasts was poured out in the sacrifices 2. And Jesus answering said unto them Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things 3. I tell yee nay but except yee repent yee shall all likewise perish Paraphrase 3. if you continue your present wicked practises raising sedition under pretence of piety as frequently you are apt to do see Titus Bostrensis p. 803. C. then as they perished at the day of Pascha at their sacrifice so shall a multitude of you on that very day see Josephus of the Jewish war l. 6. c. 11. and l. 7. c. 17. and Euseb Eccl. Hist l. 3. c. 5. in the Temple be slaughtered like sheep and that for the same cause a sedition raised in the city 4. Or those eighteen on whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you nay but except ye repent ye shall all likewise perish Paraphrase 5. perish in the ruines of the whole city as they of that tower 6. He spake also this parable A certain man had a figtree planted in his vineyard and he came and sought fruit thereon and found none Paraphrase 6. And he spake a parable to them of which this is the plain meaning This people hath long been unprofitable made no returns to all Gods husbandry bestowed upon them and yet God hath given them space to repent and sent his son to dresse and manure them and if this doe not work upon them there is nothing to be expected but destruction and excision The parable was this A certain man c. 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this figtree and finde none Cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down Paraphrase 9. And perhaps it will bear fruit or make this experiment whether it will bear fruit or no 10. And he was teaching in one of the synagogues on the Sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self Paraphrase 11. sore disease inflicted on on her by the devil v. 16. for the space of eighteen years and she did so extremely stoop that she could hardly see the heavens 12. And when Jesus saw her he called her unto him and said unto her Woman thou art loosed from thine infirmity Paraphrase 12. thy disease 13. And he laid his hands on her and immediately she was made streight and glorified God 14. And the Ruler of the synagogue answered with indignation because that Jesus had healed on the sabbath day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath day Paraphrase 14. the head of the Consistory being angry that Jesus did cures on the sabbath gave command to the multitude saying There are six daies in the compasse of which men ought to doe all the work which they doe in the week 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath day loose his oxe or his asse from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath day Paraphrase 16. on whom Satan hath inflicted a sore disease of 18 years duration be cured of this disease 17. And when he had said these things all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him 18. Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and is grew and waxed note a a great tree and the fowles of the aire lodged in the branches of it Paraphrase 19. Mat. 13. 31. 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meale till the whole was leavened Paraphrase 21. Mat. 13. 33. 22. And he went through the cities and villages teaching and journeying toward Jerusalem 23. Then said
these goe their way Paraphrase 8. let my disciples all but my self be dismist or not apprehended 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none Paraphrase 9. And by this means that speech of his see ch 17. 12 15. had another beside the ordinary completion that no one of his disciples was cut off with him 10. Then Simon Peter having a sword drew it and smote the high priests servant and cut off his ear the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the cup which my Father hath given me shall I not drink it Paraphrase 11. This ought not to have been done by thee shall I not suffer patiently without resisting what my heavenly Father hat h determined I shall suffer 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father-in-law to Caiaphas which was the high priest that same year 14. Now Caiaphas was he which gave counsell to the Jewes that it was expedient that one man should die for the people Paraphrase 14. This was that Caiaphas who spake those words in the Sanhedrim as they were consulting about Christ ch 11. 50. 15. And Simon Peter followed Jesus and so did another disciple That disciple was known unto the high priest and went in with Jesus into the palace of the high priest Paraphrase 15. John 16. But Peter stood at the dore without Then went that other disciple which was known unto the high priest and spake unto her that kept the dore and brought in Peter Paraphrase 16. John who 17. Then saith the damosell that kept the dore unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the servants and officers stood there who had made a fire of coales for it was cold and they warmed themselves and Peter stood with them and warmed himse 19. The high priest then asked Jesus of his disciples and of his doctrine 20. Jesus answered him I spake openly to the world I ever taught in the Synagogue and in the Temple whither the Jewes alwaies resort and in secret have I said nothing Paraphrase 20. publickly before an assembly see note on c. 7. a. 21. Why askest thou me Aske them which heard me what I have said unto them behold they know what I said 22. And when he had thus spoken one of the officers which stood by struck Jesus with the palme of his hand saying Answerest thou the high priest so Paraphrase 22. One of the Apparitors or Serjeants that were there thinking himself authorized to doe it by the judgment of Zelots struck Jesus as one that had violated the sanctity of the high priest 23. Jesus answered him If I have spoken evil bear witnesse of the evil but if well why smitest thou me Paraphrase 23. Jesus answered him If there were any ill in my speech accuse me and prove it but if there were no crime in me why dost thou strike me 24. Now Annas had sent him bound unto Caiaphas the high priest 25. And Simon Peter stood and warmed himself they said therefore unto him Art not thou also one of his disciples He denied it and said I am not Paraphrase 25. And in Caiaphas's hall Simon 26. One of the servants of the high priest being his kinsman whose ear Peter cut off saith Did not I see thee in the Garden with him 27. Peter then denied again and immediately the cock crew 28. Then led they Jesus from Caiaphas unto the hall of judgement and it was early And they themselves went not into the judgement hall note b lest they should be defiled but that they might eat the Passeover Paraphrase 28. legally polluted by being present among the heathen or Roman souldiers which being a legal pollution would make it unlawful for them to eat the Passeover 29. Pilat then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactor we would not have delivered him up unto thee 31. Then said Pilate unto them Take ye him and judge him according to your law The Jews therefore said unto him note c It is not lawful for us to put any man to death Paraphrase 31. Do ye take him and proceed with him according to your own laws But they replied You know that we cannot proceed in a capital matter according as our laws require the power of punishing capitally being taken away from us by the Romans 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Paraphrase 32. Jesus had foretold that he should be lifted up or crucified which was a Roman punishment This prediction of his was now to be fulfilled and to that tends the Jews saying that the power of putting men to death was taken from them and was onely in the power of the Roman Procurator 33. Then Pilat entred into the judgement hall again and called Jesus and said unto him Art thou the King of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me Paraphrase 34. Dost thou ask this question for thine own satisfaction or as a crime laid to my charge by the Jews 35. Pilate answered Am Ia Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves The Jews have laid this to your charge that you pretend to be their King What have you done to give occasion to this charge 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence Paraphrase 36. In answer to Pilat's question v. 33. Jesus said I pretend not to nor aime at any earthly kingdom If I did I should engage my followers in a military manner to assist me as their King and defend me from being delivered into the Jews power but now by the contrary as appears by the reproof of Peter ver 11. it appears that I do not pretend to any such earthly kingdom 37. Pilate therefore said unto him Art thou a King them Jesus answered Thou sayest that I am a King To this end was I born and for this cause came I into the world that I should bear witnesse unto the truth Every one that is of the truth heareth my voice Paraphrase 37. It is as thou sayest I am a King I was born in humane flesh to this end namely to be a King Luk. 1. 32. and for this cause came I into the world see note on c. 1. a that I should testifie the truth of God
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
he shall receive a reward Paraphrase 12 13 14. That which is regularly to be built thereon is constant confession of Christ in despight of afflictions which like gold and silver c. is but refined and purified but not consumed in the fire But for any doctrine of worldly wisdome ver 18. see note a. of prudential compliances with the persecutors Jewes or Gentiles if any such earthy material be brought in in stead of it it shall be brought suddenly to the triall for that judgment of Christ which shall shortly passe upon them for the destroying all corrupt believers on one side and delivering and owning all true believers see Rom. 13. d. and Heb. 10. a. on the other shall deale with them as fire doth with that which is put in it to be tried preserving and refining what is true and good metall and making it more illustrious but burning up all that is combustible burn up and consume all this worldly wisdome and burnish the constancy of others like gold in the fire see Rev. 3. 18. and preserve such whilst all others are involved in their own subtilties v. 19. And so all that adhere sincerely to Christ they shall be sure not to misse their reward preservation here in this world besides that other that expects them eternally 15. If any man's work shall be burnt note a he shall suffer losse but he himself shall be note b saved yet so as by fire Paraphrase 15. But if it prove combustible matter if the doctrine or practice shall upon examination prove false and unchristian and so will not bear that triall such are the Gnosticks doctrines of denying Christ when persecuted it shall then be so farre from helping him to any advantage as the Gnostick complier hopes it will that it shall bring the greatest danger upon him and if upon timely repentance or by his not having actually denied Christ for all his superstructing of some erroneous doctrines he be more mercifully dealt with by Christ and freed from having his portion with unbelievers yet it shall goe hard with him as with one that is involved in a common fire and hardly escapes out of it 16. Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you Paraphrase 16. By this that I say you cannot but discern what care you are obliged to take to beware of these false seducing teachers that creep in among you You are a Church of God's plantation built as the Temple among the Jews God's direction given for every part of it ye have had the Spirit of God to teach you all true doctrine and pure practices by your Apostolical plantation and so to dwell and continue among you and oblige you to all purity 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which temple ye are Paraphrase 17. And therefore if any false teacher shall bring in any unclean heretical doctrine into such a Church of God's planting a place of God's residence and so pollute or defile God's dwelling-place as when Nadab and Abihu offered strange fire on God's altar then as they were devoured by fire from heaven so he must expect severe punishment For all ye that are Christians make up this one temple of God's and that being a consecrated society must not be profaned or polluted with such impure doctrines as the Gnosticks every where infuse 18. Let no man deceive himself if any man among you seemeth to be wise in this world let him become a fool that he may be wise Paraphrase 18. And for that other conceit of theirs by which they get so many proselytes that of the lawfulnesse of denying Christ in time of persecution by which they promise themselves security from all the present evils let no man cheat himself with this perswasion any man that thus thinks to be more provident then other men and by this means to secure himself let him know that this will not thrive with him he will find himself deceived at last see v. 15. and Rev. 3. 18. there is no such prudent way for him to secure himself as to lay aside this worldly wisdome and constantly and cheerfully to adhere to Christ when in the eye of the world it seems most foolish to doe so 19. For the wisdome of this world is foolishnesse with God for it is written He taketh the wise in their own craftinesse Paraphrase 19. For God is wont to take off and preserve the plain simple person that avowedly adheres to him and to outwit the subtile designer and it will soon befall those pretenders according to that of Job 5. 13. they that think to be wiser then other men are by so much verier fools then others and so are discerned to be 20. And again The Lord knoweth the thoughts of the wise that they are vaine Paraphrase 20. And to the same purpose is that of Psal 94. 11. that all the subtile contrivances of crafty worldly-minded men prove vain and improsperous 21. Therefore let no man glory in men for all things are yours Paraphrase 21. Let no man therefore factiously or schismatically divide from the unity of the Church following such or such a master or instructer and so quarelling or contending with others v. 4. For all the gifts that are in the Church were given for your use and whatsoever any man can boast of it is not peculiar to him but belongs as well to every other person in the Church 22. Wherefore Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours Paraphrase 22. He that planted the faith among you and he that baptized you and he that superstructed upon this foundation are all subservient to your uses and not to be masters of your faith much lesse any of them to be set up against the other to make divisions and rents among you and so is likewise all humane wisdome or knowledge of naturall things so is God's mercy to us in keeping us alive securing some of us from the malice of our enemies and delivering up others of us to death for the testimony of Jesus Christ the condition now instantly approaching pressures for the name of Christ or that which is not quite so neer the yet future coming of Christ called the day v. 13. for the destroying of the false and rewarding the constant Christians all these are by God designed in common to you all as instrumental for your good 23. And ye are Christs and Christ is Gods Paraphrase 23. And the conclusion from hence is this that you give not up your faith to any but to Christ that you resolve firmly to obey him and adhere to him uniformly as he resigned himself up to the will of God to doe and to suffer whatsoever he appointed him in the great office of being our mediator and redeemer Annotations on Chap.
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
privileges of the first born to which the Priesthood was annexed was so provoking a sin in God's sight that after when he would have gotten the blessing from Isaac and besought him to reverse his act to doe otherwise then he had done to give him the blessing that is the promise of Canaan for his seed when he had with error but withal by the ordering of divine providence given it to Jacob and thereupon cried with an exceeding bitter cry Gen. 27. 34. he was not able to prevail with him with all this importunity which signifies how impossible it is for them who have been thus profane as to forsake Christ or that which is most sacred the publick assemblies of his service resembled by Esau's selling his birth-right for the removing little pressure to get the reward of a Christian happinesse here and heaven hereafter resembled by the blessing though they would never so fain get it and expresse vehement sorrow that they cannot 18. For ye are not come unto the mount that might be touched and burned with fire nor unto blackness and darkness and tempest Paraphrase 18. This is enough to inforce the great admonition of this Epistle of holding fast the faith and not falling off for persecutions to Judaisme and heresie for you Christians have a more honourable calling then that of the Jewes that was only to the Law given from mount Sinai a mountain on earth onely that set out with terrible representations of fire and thick clouds and thunder and lightning 19. And the found of a trumpet and the voice of words which voice they that heard intreated that the word should not be spoken to them any more Paraphrase 19. A trumpes to summon all to appear before God and the voice of God heard in a dreadfull manner so dreadfull that the people desired they might hear no more of it 20. For they could not indure that which was commanded And if so much as a beast touch the mountain it shall be stoned or thrust through with a dart Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 21. And so terrible was the sight that Moses said I exceedingly fear and quake Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law which was farther signified by the severity threatned to any beast that should touch that mount whence the Law was given and the so formidable aspect of those things that appeared there that Moses himself could not chuse but tremble as is received by tradition of the Jews as many other things see note on 2 Tim. 3. a. though not mentioned in Exodus Which sure may take off any man among you from falling in love with Judaisme 22. But ye are come unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of Angels Paraphrase 22. But ye are admitted to the Christian Church and by that to the liberty of approaching heaven of claiming right to it that substance of which the mount Sion and Jerusalem called the city of the living God was but an image or type where there are so many troops of Angels ten thousand in a troop with whom all Christians have communion in the Church 23. To the note g general assembly and Church of the note h first-born which are note i written in heaven and to God the judge of all and to the spirits of just men note k made perfect Paraphrase 23. To the dignity of being members of that congregation of Jewes and Gentiles where Angels and Men joyn together and make up the assembly of the Church made up of Apostles the first-fruits of the faith Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God nay to the presence of God himself and all the saints that are now in blisse 24. And to Jesus the mediator of the new covenant and to the blood of sprinkling that speaketh better things then note l that of Abel Paraphrase 24. Yea unto Jesus Christ who as a mediator between God and us hath established a second covenant and assured us that it is indeed the covenant of God and consequently that we may be consident that God will perform his part of it and now requires of us and gives us grace to perform ours and to his blood with which we must be sprinkled before we can be admitted into heaven as the Priest was to sprinkle himself before he went into the Holy of holies which is quite contrary to Abel's blood as 't is mentioned in Genesis that called for vengeance on Cain this called for mercy even upon his crucifiers if they would repent and reform and doth powerfully draw down mercy on the penitent believers or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice which was the first type of the blood of Christ of which we read and of which it is said that God had respect to it 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Paraphrase 25. And therefore be sure ye despise not Christ who is come to deliver God's will unto you For if they were destroyed that contemned Moses that delivered the Law from mount Sinai then much severer destruction is to be expected for them that despise the commandments of Christ that delivers them immediately from heaven 26. Whose voice then shook the earth but now he hath promised saying Yet once more I shake not the earth onely but also heaven Paraphrase 26. In giving the Law there was an earthquake when God spake and that was somewhat terrible but now is the time of fulfilling that prophecie Hag. 2. 7. where God prosesses to make great changes greater then ever were among them before even to the destroying the whole state of the Jewes see Mat. 24. note n. 27. And this word Yet once more signifieth the removing of those things which were shaken as of things that were made that those things which cannot be shaken may remain Paraphrase 27. For that is the notation of the phrase which is rendred Yet once which signifies some final ruine and that very remarkable as here the total subversion of the Jewes of all their law and policy as of things that were made on purpose to be destroyed designed by God
that lay alive but ready to faint before them to trie their weapons And the horridnesses of these practices of theirs upon one another was such saith he that if the Romans had delayed the work the earth would have swallowed them up or fire and brimstone would have fallen from heaven on them as on Sodome And though the whole faction of the Zelots were kill'd by Titus in the Temple a part of which they fortified and defended yet still after that even to Adrian's time we find mention of their frequent tumults and butcherings of one another But the particulars which are here in this place intimated and the same Mat. 24. 6 7. seem to be earlier then these as being both here and there set before the famines and pestilences and earthquakes all which as they are both there and here mentioned are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of their ensuing calamities the signes and forerunners of them And many such slaughters there then were in the latter end of Claudius and throughout Nero's reign caused by seditions and tumults from time to time succeeding one another and famines in like manner consequent to their seditious commotions and so as it is uncertain so it matters not much in what point of time these here are placed Only for the preventing of mistakes we may proceed thus farre in defining of this time that the famine here mention'd cannot be that foretold by Agabus nor consequently can the slaughters here mention'd be any preceding that if what is here said be by way of prophecie For that famine foretold by Agabus came to passe in the second year of Claudius which was before S. John's banishment can be imagin'd to be For that S. John was at Jerusalem about the sixth of Claudius appears by Paul's finding him there Gal. 2. 9. at his coming up with Barnabas from Antioch to the Council there And that Claudius did not banish the Jewes from Rome till after this appears Act. 18. where upon that occasion Aquila was but newly come from Rome ver 2. at the time of Paul's being come from Athens to Corinth and there must be some competent time intervening betwixt the Council and this For after he separated from Barnabas his businesse was in Syria Cilicia Derbe Lystra Phrygia Galatia Mysia Troas Philippi Amphipolis Apollonia Thessalonica Beroea and Athens This banishment of the Jewes from Rome Orosius l. 7. c. 6. relates out of Josephus to have been about this ninth of Claudius And that Claudius did any act against Christians before they were involved in that expulsion among the Jewes we have no ground or reason to affirm But on the contrary Suetonius is clear Claud. c. 25. that he banished the Jewes that followed Christ Which makes it reasonable to assent to the judgment of Chronologers that in this ninth of Claudius John was banish'd from Ephesus to Patmos all parts of the Roman dominions doing the same that was done at Rome However that John was not sent into Patmos before that famine doth thus appear irrefragably No manner of persecution fell upon the Christians from the Roman Emperor or Proconsul or Procurator before they were stirred up by the Jewes the fountains of all the persecutions saith Tertullian cont Gnost And the Jewes stirred not up the Gentiles untill by the Apostles turning away from them to the Gentiles they were incensed and provoked Act. 13. 46. and that was after the death of Herod Agrippa which was in the fourth of Claudius And therefore supposing the exile of S. John to Patmos to have been toward this end of Claudius's reigne it is consequent that to that time also and not before these mutual slaughters must belong And of this sort Josephus mentions very bloody ones when the Sicarii raged in the time of Felix Ant. l. 20. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at the end of that chapter he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that many of the Priests were in distresse and died for want though because that famine seems to have been on the Priests only by the oppression of the high-priests it is not certain that that is it which is here mention'd but some other about that time not particularly mentioned by him And these slaughters wrought by these seditious persons as they are properly parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of pangs Mat. 24. so are they to the second horse in this Vision And presently after the state of Judaea is so related by Josephus c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their condition may well be represented in this Vision v. 8. where the power is given to them to kill upon the fourth part of the land with sword and hunger and death the Jewes never desisting from sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they kindled accended a warre And this will be a fit season also in which to place the crying of the souls beneath the Altar which must be somewhat before the murther of S. James the Bishop of Jerusalem set down after the death of Festus and before Albinus entred the province c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said to have raised great grief and indignation in all that had any sense of justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that were most just in the city and exact concerning the laws took it very ill saith he V. 6. A measure of wheat for a peny Choenix is not any set measure but hath often varied in several times saith Waserus Ant. Mens l. 2. c. 3. and doth ordinarily signifie that proportion of wheat which will be sufficient for one mans food for a day So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it seems by the Gospel Mat. 20. 2. the wages of a daies labour And then the meaning of A choenix for a peny is that a man's daies-labour shall but bring him in as much bread as he daily wanteth all other necessaries for him and even bread for his whole family being wanting for the choenix was but the proportion for one person This signifies the beginning of a famine the dearnesse of corn as will be discerned if it be compared with the difference that is among us between the day-wages of a labourer and the quantity of bread which is necessary for him two pence in bread being thought largely sufficient for a single man's food when yet his ordinary wages is five or six times as much by which may be guess'd the meaning of a choenix of wheat for a denarie viz. two peny-worth of bread perhaps lesse sold for a shilling or every thing six times as dear as ordinary And so this whole verse and the rider of the black horse with the ballance in his hand is an embleme of dearth beginning though not yet rioting upon them and so is most proper to be applied to the famines in Judaea foretold by Christ Mat. 24. 7. which yet were none of them comparable with those horrible streights of famine which befell them afterward in the siege
least of ten persons At the proportion of ten to a sacrifice the number of those that did partake of these sacrifices must be 2556000. 2 dly it must be remembred also that none had to do in those sacrifices but those which were pure and clean at that time and therefore besides this number of these that did partake of them it must be resolved that there was a very great number more which did not partake all the leprous all the women that were under any pollution all the men to whom any thing in like manner had befaln in the night all that were under any infection c. these were excluded from that former number in the account must be added to it then 't will appear what a small number this was of 144000. out of all Judaea in proportion to the whole people at that time not above a thirtieth part at the highest valuation imaginable perhaps a yet farre more disproportionable number Here if it be demanded why the tribe of Dan is not numbred among the tribes and Levi is the answer for Levi will be clear That though that tribe had no part in the division of the land so could not be numbred there yet in Christ their portion was as good as any and therefore were not here to be omitted As for the tribe of Dan it may be because long before that time that tribe was either destroyed or brought very low say the Jewes and so indeed it appears that it was not numbred among the rest of the Tribes in 1 Chron. 2. or the following Chapters V. 10. Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is the word which most properly signifies this deliverance of them that are said to be sealed that is of the penitent Jewes or sincere orthodox Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant see Rom. 11. 26. and Note on Rom. 13. b. and then the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation to God will be obvious the imputing this deliverance to God acknowledging it his special act giving him all the praise and honour of it CHAP. VIII 1. AND when he had opened the seventh seal there was note a silence in heaven about the space of half an hour Paraphrase 1. And after these six rolls and seals c. 6. containing the several previous judgments that were to fall on the unbelieving Jewes and the prodigies foregoing and predictions of utter destruction that should fall upon them follows now the seventh roll and seal and on the opening of that there was a representation of the service in the Temple at the time of offering incense For first I perceived an universal silence for half an hour that is the people praying by themselves silently in the court as they are wont to doe while the high priest is offering in the sanctuary 2. And I saw the seven Angels which stood before God and to them were given seven note a trumpets Paraphrase 2. And the seven Angels or officers that waited on God chap. 1. 4. like so many priests in the Temple sounded their trumpets 3. And another Angel came and stood at the altar having a note a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 4. And the smoak of the incense which came with the prayers of the saints ascended up before God out of the Angels hand Paraphrase 3 4. And another Angel as the high priest offered up the incense with which the people's prayers are supposed to ascend to God By this signifying the prayers of all faithfull people persecuted by these obdurate Jewes to have come to God's ears and to have found admission there 5. And the Angel took the censer and filled it with fire from the altar and cast it into the earth and there were note b voices and thundrings and lightnings and an earthquake Paraphrase 5. And as an effect or consequent of that that is of that persecution and their prayers for deliverance not for this vengeance it is that the Angel fills his censer with fire from the altar of burnt-offerings that is with the wrath of God so oft exprest in the Prophets by fire and that wrath consuming such as the fire that consumed the burnt-sacrifice totally and cast it upon all Judaea and the effects of that were voices and thunders that is noise of thunders and lightnings and earthquake that is great heavie suddain wasting judgments upon that people represented here in general but particularly set down in the consequents of the sounding the seven trumpets 6. And the seven Angels which had the seven trumpets prepared themselves to sound Paraphrase 6. Then the seven Angels set their trumpets to their mouths every one and were ready to blow and did so one after another each of which hath a several signification in it 7. The first Angel sounded and there followed hail and note c fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all note d green grasse was burnt up Paraphrase 7. And when the first sounded I saw falling upon Judaea hail and fire mingled with blood a fit embleme of seditions and commotions and they sell upon Judaea and wasted it in a bloody manner And the obedient meek pious Christians that would not joyn with them in their seditious practices were terribly plunder'd and wasted by them And this fell heavily upon the Tetrarchate of Abylene see note b. on chap. 7. as well as upon Judaea 8. And the second Angel sounded and as it were a great mountain burning with note c fire was cast into the sea and the note e third part of the sea became blood Paraphrase 8. And upon the second Angels sounding there was another representation of a great multitude of the same or like seditious persons rising in Galilee and the suppressing of them cost a great deal of blood consumed a great multitude of Galilaeans 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed Paraphrase 9. Made a great destruction of men and vastation of the most eminent cities there see note e. 10. And the third Angel sounded and there fell a great starre from heaven note c burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the starre is called note f Wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter Paraphrase 10 11. And upon the sounding of the third an eminent person taking upon him to be a Captain among them and drawing many after him raised a sedition in the lesser cities and towns of Galilee see note e. And this sedition
on the Dragon that old Serpent which is the Devil and Satan and bound him a thousand years Paraphrase 2. And he apprehended the Devil that is set down under the title of Satan and the Dragon in former visions c. 12. 9. and bound him for the space of a thousand years noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines coming to the Empire 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand yeares should be fulfilled and after that he must be loosed a little season Paraphrase 3. And he secured him there by all ways of security binding locking sealing him up that he might not deceive and corrupt the world to idolatry as till then he had done but permit the Christian profession to flourish till these thousand years were at end and after that he should get loose again for some time and make some havock in the Christian world 4. And I saw thrones and they sat upon them and judgment was given unto them and I saw the souls of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they note a lived and reigned with Christ a thousand years Paraphrase 4. And I saw chairs and some sitting upon them that is Christian assemblies and judicatures and such a general profession of Christianity in opposition to the idolatries of the heathens those in the Capitol at Rome and the like unto them in other places of the Roman Empire see note on c. 13. b. as if all that had died for Christ and held out constantly against all the heathen persecutions had now been admitted to live and reign with Christ that is to live quiet flourishing Christian lives here for that space of a thousand years v. 5. 5. But note b the rest of the dead lived not again until the thousand years were finished This is the note c first resurrection Paraphrase 5. As for the old Idolaters or Gnosticks there was nothing like them now to be seen not should be till the end of this space of a thousand years This is it that is proverbially described by the first resurrection that is a flourishing condition of the Church under the Messias 6. Blessed and holy is he that hath part in the first resurrection on such note d the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years Paraphrase 6. And blessed and holy that is safe separate from all danger are all they that are really in the number of those that partake effectually of these benefits who as they are rescued from those destructions which the Roman tyranny threatned them with which is the interpretation of the second death so they shall now have the blessing of free undisturbed assemblies for all this space see c. 1. note d. 7. And when the note e thousand years are expired Satan shall be loosed out of his prison Paraphrase 7. But after this space the sins of Christians provoking God to it this restraint being taken off from Satan he shall fall a disturbing the Christian profession again This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession at which time the Mahomedan religion was brought into Greece a special part of the Roman Empire 8. And shall go out to deceive the nations which are in the four quarters of the earth note f Gog and Magog to gather them together to battel the number of whom is as the sand of the sea Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Mahomedan or other false religions particularly God and Magog the inhabitants of those Countries where the Mahomedan religion began to flourish to engage them in vast numbers in a war to invade and waste the Christian Church in Greece c. 9. And they went upon the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them Paraphrase 9. And accordingly methought they did they went in great numbers and besieged and took Constantinople that city so precious in God's eyes for the continuance of the pure Christian profession in it and known among the Grecians by the name of new Sion and in the chief Church there called the Church of Sophia they set up the worship of Mahomet just two hundred years ago And those that did so are in their posterity to be destroyed and though it be not yet done 't is to be expected in God's good time when Christians that are thus punished for their sins shall reform and amend their lives 10. And the Devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever Paraphrase 10. And the devil methought that wrought in them that stirred them up was remanded and returned again into his prison and this Empire of his was again destroyed as the idol-worship of the heathens and the Magicians Sorcerers Augurs and heathen Priests before had been 11. And I saw a great white throne and him that sate on it from whose face the earth and the heaven fled away and there was found no place for them Paraphrase 11. And after this in another part of this vision I saw methought a throne set up in great splendor and glory and Christ in Majesty sitting thereon very terrible and a new condition of all things in the world was now to be expected And so that which was the design of all these visions sent in an Epistle to the seven Churches to teach them constancy in pressures is still here clearly made good that though Christianity be persecuted and for the sins of the vicious professors thereof permitted oft to be brought very low yet God will send relief to them that are faithful rescue the constant walker and destroy the destroyer and finally cast out Satan out of his possessions and then as here come to judge the world in that last eternal doom 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Paraphrase 12. And all that ever died were called out of their graves before him as for the judging every one the rolls or records of all their actions were produced withall another book brought forth called the book of Life see note on Rev. 3. b. wherein every
ones name is entred that ever undertook Gods service and blotted out again if they were fallen off from him and according to their works so were their names continued in that book of life if they continued faithful unto death but not otherwise 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Paraphrase 13. And all that were buried in the sea that is perished by water and all that were dead and laid in graves and all that any other way were dead came out of their graves their bodies were re-united to their souls and every one was judged according to his works 14. And death and hell were cast into the lake of fire this is the second death Paraphrase 14. And then death it self was destroyed eternally an everlasting being now succeeding in the place of this frail mortal one And this is it that is proverbially called the second death wherein this whole world hath its period and consummation 15. And whosoever was not found written in the book of life was cast into the lake of fire Paraphrase 15. And whosoever had not his name found written and continued in not blotted out of the book of life v. 12. whosoever died not constant in the faith he was cast out into eternal fire Annotations on Chap. XX. V. 4. Lived and reigned with Christ The meaning of the thousand years living and reigning with Christ of those that were beheaded c. may perhaps be sufficiently cleared and understood by observing these three things First that here is no mention of any new reign of Christ on earth but only of them that were beheaded and of them which had not worship'd c. living and reigning with Christ The doctrine of the Millenaries supposes the former that Christ must come down on earth and have a new kingdome here in this world But this those mens living and reigning with Christ doth not suppose but rather the contrary that the kingdome of Christ here spoken of is that which he had before and which is every where called his kingdome and that now only those that had been killed and banish'd out of it before were admitted into a participation of that kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ Now what this living and reigning of the beheaded c. then beginning was may appear by considering what is meant first by the beheaded and others here named then secondly by their living and reigning The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices the constant servants of Christ that persevered so till death and that in opposition to the beast and his image to that which was practised in Rome to Jupiter Capitolinus and the transcripts of it in other places see Note on c. 13. g. and r. and so all those phrases conclude the subject of the proposition to be the pure constant persevering Christians One thing only is to be observed of these that by them are not signified the same particular persons or individual members of the Church that had formerly been slain any more then the same individual persons of the rest of the dead v. 5. that is of the Apostatizing unchristian livers can be thought to have lived again after the end of the thousand years when they are said to be revived and so Satan to be let loose a little while but rather on the one side as on the other a succession of such as they were the Church of Christ being to be considered as a transient body such as a river c. which alwaies runs in a succession of parts one following the other in a perpetual motion and mutation In which respect I suppose it is said of the Church that the gates of hades shall never prevail against it that is that it shall never be destroyed which of any particular persons or the Church of all the Christians of any one age cannot so fitly be affirmed but only of the Church in the perpetual succession of Christians And then for these mens living and reigning first it must be observed that 't is not here said that they revived or were raised as the Millenaries pretensions suppose but only that they lived and reigned which two being opposite to dying and being subject to others will denote a peaceable prosperous flourishing estate of the Orthodox professors in stead of their former sad and persecuted condition For that is the meaning of living as may appear by the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living given to Christ ch 1. 18. in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was dead his illustrious in stead of his despised condition and so of reigning as of being Kings see Note on c. 1. d. and of being Kings and reigning upon the earth c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation Secondly the meaning of the phrase will appear by comparing it with that other phrase by which the same thing is express'd v. 1 2 3. binding of Satan and casting him into the abysse shutting and sealing him up that he should deceive the nations no more that is clearly the restraining of Satan's malice and shortning of his power in persecuting and corrupting the Christian Church by consent with which their living and reigning must needs signifie their persevering and enjoying quiet Thirdly by their having and sitting on thrones and judgments being given unto them which literally signifies the quiet possession of judicatures and censures in the Church that discipline by which purity is preserved and which is never enjoyed quietly in the Church but by the countenance and favour of Princes which therefore is to be resolved the meaning of their reigning as most remarkably they began to doe in Constantine's time see c. 19. 8. who set up Ecclesiastical judicatures in his Empire as it is of their sitting on thrones whereas the letting Satan loose is the casting off these cords from them And this is the clear meaning of the first resurrection see Note c. As for the space of a thousand years see Note e. V. 5. The rest of the dead It follows here that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead revived not till the thousand years were done Who the rest of the dead are is manifest not all beside the Martyrs as the Millenaries pretend but all but those formerly named v. 4. that is all that worshipp'd the beast or his image or received his mark in their foreheads or hands that is all the Idolaters and Apostates and remainders of Gnostick Christians and all that complied with either which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest of the dead most fitly For first it hath been manifest ch 19. 18 21. that there were others slain beside those that were beheaded for the constancy of their
spake 425. 1. Spirit speaketh expressely 817. 1. a Spirit or an Angel 425. 2. Spirit of slumber 139. 1. Spirit of meeknesse 612. 1. Spirit and power 515. 1. Spirits in prison 799. 1. seven Spirits 866. 1. 884. 1. Spiritual 222. 1. 513. 1. 551. 1. 612. 1. 853. 2. Spiritual Sodome 856. Spoil 654. 1. Spoiles 742. 1. Spots in your feasts 524. 1. Sprinkling of the 790. 1. Staffe 55. 1. top of his Staffe 758. 2. Staggered 460. 2. pray Standing 34. 2. his Starre 10. 2. a Starre fall 900. 1. morning-Starre 879. 1. Starre of Remphan 356. 2. Starres 869. 2. 898. 2. Stature 38. 1. unjust Steward 244. 1. Stiff-necked 357. 2. where is thy Sting 565. 2. white Stone 876. 2. one Stone upon another 119. 1. such should be Stoned 296. 1. Storme of winds 149. 2. Straightway 206. 1. think it Strange 803. 1. Strange land 354. 1. Strangers 138. 2. 619. 2. Strangled 398. 1. 399. 2. Street 947. 2. corners of the Streets 34. 2. Stretched forth his hand 383. 1. Strife 784. 2. Strikers 806. 1. examine with Stripes 263. 2. Strong holds 587. 1. Stronger meat 736. 2. made Subject 478. 1. bring into Subjection 540. 2. Subverting 397. 1. Substance 757. 1. Succourer of many 218. 1. 508. 1. Suffered in the flesh 803. 1. Sunne 909. 1. 898. 2. Sunne became black 892. 1. Sunne moon and starres 898. 2. let not the Sunne goe down 625. 2. Superfluity of naughtinesse 525. 2. Superscription 107. 1. Superscription of his accusation 181. 1. Superstitious 406. 1. Supper being ended 309. 2. Lords Supper 132. 2. his own Supper 132. 2. Supplications 689. 1. I Suppose 329. 2. 532. 2. make Sure 811. 2. Sure mercies 389. 1. Swear by the Temple 112. 2. Sweat like drops of bloud 260. 2. great Swelling words 853. 1. Swine 46. 2. Sword 19. 1. a Sword shall pierce 196. 1. Synagogue 34. 2. ruler of the Synagogue 151. 2. 388. 1. put out of the Synagogue 298. 1. Synagogue of Satan 875. 1. T. Tabernacle of Moloch 356. 2. Tabernacle of witnesse 357. 1. Table 103. 1. his Taile 910. 1. in their Tailes 902. 2. Take to thee 7. 1. Take that is thine 210. 2. made to be Taken 815. 1. Tamed 780. 1. will not Tarry 752. 1. Tast not 656. 1. Taught of God 286. 2. 670. 2. 832. 2. Taxed 195. 1. Teach 551. 2. Teach in Synagogues 50. 2. Teachers 551. 1. Tear 162. 1. Tell no man 42. 1. Temperance 427. 2. Temperate 539. 1. Tempest 815. 2. captains of the Temple 260. 2. gold of the Temple 112. 2. veil of the Temple 264. 2. swear by the Temple 112. 2. defile the Temple of God 518. 1. sitteth in the Temple of God 682. 1. Temple of the Tabernacle 921. 1. lead into Temptation 35. 2. Tempt the Lord 21. 1. Tempted 668. 1. 729. 1. 758. 2. 759. 2. that ye may be Tempted 875. 2. Tenth of the spoiles 742. 2. Terrifying by letters 586. 2. Testament 1. 2. Testified 409. 1. Testimony of Jesus 865. 1. for a Testimony 44. 1. Tetrarch 198. 1. giving of Thanks 628. 1. 689. 2. at thy giving of Thanks 559. 1. That it might 8. 1. That seeing 149. 1. into the Theatre 564. 2. a Theefe in the night 808. 820. 2. Theeves 104. 1. 139. 1. Thence 432. 1. Theophilus 187. 1. Therefore 214. 2. 291. 2. Theudas 121. 1. 348. 2. 828. 1. They shall call 8. 2. They may receive 244. 2. Think 17. 1. 520. 1. 555. 2. Third time 592. 1. Third part of the sea 898. 2. Third part of the sunne 897. 2. This 348. 1. Thongs 422. 1. a Thorne in the flesh 591. 2. Thought 179. 2. Thoughts 449. 1. 478. 1. evil Thoughts 80. 1. ten Thousand of his Saints 85. 2. 555. 2. 852. 2. a Thousand years 940. 1. hundred fourty four Thousand 895. 1. Three days and Three nights 71. 1. Three Taverns 435. 2. Threescore and fifteen 455. 1. took him by the Throat 93. 2. Throne 924. 2. Throne of God and of the Lamb 947. 1. Throne of grace 734. 2. Throne of Satan 876. 1. Thrones 650. 1. Thunders 364. 1. 904. 1. Thunders and voices 307. 1. Thus 278. 1. Thyatira 877. 1. the rest in Thyatira 869. 2. Time no longer 904. 1. Time of figges 167. 1. Time of incense 187. 1. in his Time 682. 1. at this Time 485. 1. Times of the Gentiles 256. 1. Times and seasons 672. 1. 820. 2. Timotheus 367. 1. 685. 1. 705. 1. Tinkling 554. 1. one Tittle 29. 1. Titus 715. 1. Together 334. 1. out of the Tombes 46. 2. speak with Tongues 553. 1. diversities of Tongues 552. 2. Took not on him 729. 2. Torment 151. 1. 523. 2. Tormented 900. 1. grievously Tormented 44. 2. Tormentors 93. 2. 151. 1. Tortured 758. 2. Touch not 655. 2. Town-clerk 414. 2. Toile 38. 2. Trample 40. 1. Trampled on the Sonne of God 753. 1. 841. 1. Trance 367. 2. 495. 1. Transferred in a figure 470. 1. Transgressor 602. 2. Trees 894. 2. cast a Trench 253. 1. Tribute to Caesar 168. 1. Tribute-money 89. 1. Troubled 304. 1. 680. 1. Troubled on every side 576. 1. True 288. 2. 881. 2. Truth 81. 2. 449. 1. 555. 2. Truth which is after godlinesse 695. 2. pillar and ground of Truth 694. 1. doe not the Truth 823. 2. sound a Trumpet 34. 1. seven Trumpets 897. 1. Turn away ungodlinesse 495. 2. V. Vain 665. 1. Vain conversation 68. 2. run in Vain 600. 1. Vanity 478. 2. 853. 2. Variablenesse 773. 2. Vaunteth not 554. 2. Veil of the Temple 264. 2. Vengeance 435. 1. Vessel 104. 1. chosen Vessel 793. 2. his Vessel 669. 1. Vials 888. 2. in Victory 565. 1. 68. 2. fruit of the Vine 133. 2. suffer Violence 61. 2. Viper 435. 2. generation of Vipers 832. 2. Virtue 810. 2. Visible and invisible 651. 1. Vision 188. 1. 425. 1. Vision by night 425. 1. Visit the Gentiles 397. 1. Visit the fatherlesse 774. 2. day of Visitation 795. 1. Unawares brought in 600. 1. Unbelievers 124. 1. Unbelieving 874. 1. as Uncertainly 540. 1. Unchangeable 743. 2. become Uncircumcised 533. 2. Unclean 532. 2. Uncleannesse 625. 2. 666. 1. Unction 368. 2. Unction from the holy one 130. 2. keep Under 540. 2. Under the altar 891. 2. Under her feet 909. 2. Understand 704. 1. 629. 2. Understand not 850. 2. let him that hath Understanding 916. 2. without Understanding 446. 2. hard to be Understood 820. 1. Unequally yoked 580. 2. Ungodly 849. 2. Unjust steward 243. 1. Unknown God 407. 2. Unlearned 558. 2. Unleavened bread 177. 2. Unprofitable servant 68. 2. 247. 1. Unprofitable works 68. 2. Unquenchable fire 18. 1. Unreasonable 684. 1. Unrighteous Mammon 113. 2. 244. 1. Unrighteousnesse 245. 1. 446. 1. Unruly 673. 2. 842. 1. Unseemly 555. 1. Unspotted from the world 774. 2. Unstable 820. 1. 840. 1. Unthankfull 189. 1. Unwise 629. 2. Voice 307. 1. 364. 1. heard his Voice 832. 2. know my Voice 287. 1. Voices 307. 1. Voices and thundrings
〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Rome so so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 412. * Ibid. * p. 41â— * See Note on 1 Tim. 4. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apol 2. p. 97. * De â—p eleom p. 180 Dominicum celebâ—are tâ— credis qui Corbonam non respicis * 1. 4. c. 34â— * the Apostle so most of the copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Bibl. num 254. * in the dispersion in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see â—u 10. 30. * And But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in his own height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * aâ—ose with burning heat and dried away the grasse and the flower thereof fell away and the beauty of the look of it perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be withered in his own waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being approved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to * Be not deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †largesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * variation nor casting of shadow caused by his turning from us * beheld himself and went away and presently forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he that hath looked close-and dwelt upon it and is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * To. 3. p. 266. li. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I. 1. c. 20. â— 1. c. 2. * â—â—of the glory of our Lord Jesus Christ †And ye shall look upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * faiâ—ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And are doubtful in or debate not among your selves * or promise for the Ks. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is called upon you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * reproved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * triumpheth over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But one will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So the Syâ—â—ack Arabick Latine copies read and so the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by * You see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * teachers †a greater judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * bridles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So * makes great boasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or is set in the members a fire of iniquity to the world * wheel of affairs †all the nature * by the nature of man †and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * A fig-tree my brethren cannot bring forth â—lives or a vine figs neither will salt water produce sweet for the Ks Ms. â—eads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * doe ye not boast and lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †This is not the wisdome that descendeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sedition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * mild easie to be perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †without wavering oâ— making a difference * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for them that cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * comentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * covet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye contend and fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * which hath sojourned in us defiteth * Be ye humbled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Speak not against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * against †against * and judge to the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †merchandise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * If the Lord please and if we shall live we will even or also do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †putrified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †are rustied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * you have â—reasured it up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being by you taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * nosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †revelledâ— and been luâ—urious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—ed your hearts as for the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b◠†former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Doe ye endure patiently and your selves confirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Do not sigh * gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †longanimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * we blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hypocrisie * absolution shall be given him †or therefore for the Kings MS. addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * inspired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †land 〈◊〉 〈◊〉
reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * So again Guil. Cent. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Hiâ—â—â—nâ— * or to the flesh for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †ye should no longer live the rest of your time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * drinkings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wonder blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * confusion †hath in readinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * judged to the flesh according to men but live to the Spirit according to God †prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * murmurings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 Brethren be not amazed or much troubled at the terrible fire of persecution and affliction which is among you at this time it is that which God sends for your tryal and 't is no strange or new thing to have such things befall Christians †wonder not or be not surprised at this burning or casting into the fire that is among you and is befallen you for your trials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for the state of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's Ms. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of power and the spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15 But I desire not that any of you should be so in love with sufferings from the heathen powers as to doe ought that may justly deserve it from them as by any act of murther stealth assuming or pretending authority to make others that belong not to your charges to perform what you term their duties 17 That there being a first and second draught of bitternesse that is of punishments for men one by way of chastisement or exercise the other for utter excision or one in this world the far lighter of the two the latter to come in another world much more formidable and the former now sometimes befalling the dearest servants of Christ this is the time or season for that to fall on you And if it be so what is this but a very ominous sign that it will be very heavy and insupportable to the wicked the obdurate crucifiers of Christ and persecuters of Christianity whose portion is that other far bitterer part of the Cup which is reserved for them even in this world a fatal excision now suddainly approaching after the righteous have been sufficiently tried then their rod is to be cast into the fire and so an utter destruction of the obdurate Jewes see Luk. 23. 31. and that in an heavier manner in another world after this life †That it is the season that judgment should begin * the first be from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hardly escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * commit their souls or lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * a fellow-elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is ready to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †governing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having dominion over your charges †becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or all of you toward one another put on humility for the King's MS. leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †put on as your badge * or the season of visitation for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitude * firm by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †befâ—ll your brotherhood which is in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * himself restore you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shall himself restore for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a brother faithful to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ye have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †your fellow-chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Stob. p. 486. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of the Apostle for the copies ordinarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgmen◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by his own glory for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have been given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †may * And to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or And you therefore for the Kings MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †continence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * continence * kindnesse to the brothren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or present to you for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unto the acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the purification of his former sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †brethren be ye the more diligent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or by your good works to make your consolation and election firm for the King ' s MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by no means miscarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or I will put for the King ' s MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †receiving * magnificent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †we also heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And we have a more firm prophatick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * morning-star †of their own incitation motion letting loose * For prophecy was not any time brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Bellerophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Lausiac in hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉