5. l. 6. of Matienus a servant sub furca diu virgis caesus erat sestertio voeniit he was scourged and then sold and so 't was ordinary to bind to a pillar or post and scourge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being bound to a pillar he received many stripes From hence therefore 't is evident that the notion of his scourging was that of a lighter punishment to release him from a greater and that as John sets it inflicted on him before the sentence of death was pronounced against him though when that was done he was fain to gratifie them by delivering him up to their fury to be crucified also And so the place both in Matthew and Mark may well be rendred Mat. 27. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having scourged Jesus that is formerly having done so he proceeded farther and delivered him to be crucified and so in Mark c. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He delivered Jesus having scourged him having done so before he thus delivered him to be crucified And this sort of scourging was a punishment usual among the Jews for offences not capital see Note on 2 Cor. 11. b. A fourth sort of scourging there was for capital crimes whipping to death with the head fastned to the furca which Suetonius in Nerone calls supplicium more majorum the old Roman punishment But this cannot belong to this place V. 29. Blessed are the barren This expression of the dayes approaching that they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are the barren c. had certainly its completion in what befell Jerusalem in the time of the siege But more particularly it may refer to one passage After that Titus had incompass'd the city with a wall so that none could come out to forage they were forced to feed on dung saith Josephus on shooes and girdles c. and for want of such provision as this one Marie a noble and rich woman daughter of Eleazar bereaved of all by the Seditious killed her sucking child and drest'd it and eat part of it and the Souldiers breaking in upon her and finding a part left went away in detestation and presently the news of it went over the whole city and every one saith * Josephus look'd upon it with horror and with the same compassion as if they had done it themselves Then was this speech fit for them to take up on hearing this horrible newes Blessed are the barren and the womb that never bare and the paps that never gave suck in comparison to those that are forced to feed on the fruits of their wombs and devour their own sucking infants And then that which follows If they doe these things on a green tree what shall be done on a dry may perhaps be best interpreted in relation to this particular fact also of that noble and rich woman Marie If such horrible things befall the wealthiest among you what a dismal state shall all others be involved in This may possibly be the meaning of the phrase But if not then in that other notion of the righteous and the wicked it may have had its completion also V. 32. Malefactors These Malefactors crucified with Jesus were thieves and murtherers and authors of an uproar in the city which is an evidence among others formerly mentioned see Note on Mat. 27. d. and on Mar. 15. a. of Christs death being after the Roman not Jewish manner For the Jewish custome was never to put to death two malefactors on the same day unlesse it were for the same crime so saith Maimonides Sanhed c. 14. They never condemn more then one in a day but one to day another to morrow unlesse they they be both guilty of the same transgression and deserve one death And that Christ was not pretended to be put to death for that crime of the other two is clear by his Inscription which saith it was for pretending to be King V. 45. Veile of the Temple That which is here said of the veile of the Temple that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be so rendred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken Adverbially for in the middle so as to be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into two parts in Matthew and Mark. Now what veile of the Temple this was is the only thing that will need to be here determined for of this it is certain that there were two veiles or high walls intimated by the mention of the second veile v. 3. the one that covered or enclosed the Sanctuary from the eyes and approach of the people who were permitted to goe no farther then the court of the Jews and only the Priests admitted into the Sanctuary For thus the manner was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar of incense was within the Sanctuary and thither the Priests went daily and offered incense the people mean while staying without and praying every one privately by himself the thing noted by the silence in heaven for halfe an hour Rev. 8. 1. And those prayers of the people for supply of their severall wants were thus offered up by the Priest with that incense of his that went up to Heaven see c. 1. 10. d. But the people themselves staid without and might not enter or look in there that Veile or wall or screen made a full separation of one from the other And as the Sanctuary was enclosed or separated from the court so was the Holy of Holies enclosed from the Sanctuary and thither none entred but the High priest once a year and so there was a second Veile That this is here meant is no way specified or deducible from any circumstances of the story in any of the Gospels yet may be thought most probable from one intimation of the author of the Hebrews c. 10. 20. where our way to heaven is said to be consecrated by Christ by the veile that is his flesh There as the veile is made a type of Christs flesh and being so the rending of the veile will be a fit solemnity of the piercing and crucifying Christs flesh so that veile is clearly the second veile entring into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies v. 19. that is the Holy of Holies as appears by c. 9. 8 and 12. And if that were here meant then the significancy is not only the approaching destruction of all the Jewish rites but also that that unapproachable place a type of heaven was now laid open to all true Christians and that in the mean time there is liberty to approach unto God in prayer allowed to them and again that Christ not now once a year as the High priest but once for ever there to continue entred into the Holy of holies that is beyond the Sanctuary the common place of all the Priests and so the type of Heaven where all the Angels and Saints are even into the inmost adytum at the right hand of God farre
it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse Paraphrase 42. This provoked God to forsake them to leave them to themselves to permit them to follow their own hearts desires into all the madnesse they led them to and so by not restraining to deliver them up to worship the starres of heaven in stead of God upon which it is that God expostulates with them Am. 5. 25. Were the sacrifices which you offered up in the wildernesse all those fourty years offered to me O ye house of Israel 43. Yea ye took up the note f tabernacle of Moloch and the starre of your god note g Remphan figures which ye made to worship them and I will carry you away beyond Babylon Paraphrase 43. Nay as the grossest idolatry ye set up a chapplet or shrine with an image in it see note on c. 19. e and that image the image of one of the Aegytian Kings under the title of Mars and again the picture of Saturn another planet denoting another Aegyptian god and these images of these false gods have been made by you on purpose to be worshipt by you which idolatry together with your consequent sinnes hath brought that captivity upon you Am. 5. 26. 44. Our fathers had the note h tabernacle of witnesse in the wildernesse as he appointed speaking unto Moses that he should make it according to the fashion that he had seen Paraphrase 44. These fathers of ours in the wildernesse had the tabernacle of the testimony that is the tabernacle with the ark in it called the ark of the testimony because of the tables of the law put there which were the testimonies and evidences of Gods will how he would be served or else the tabernacle where God promised to meet them the place where he would record his name Exod. 20. 24. where they were to commemorate his mercies to them and where he would answer their prayers bestow blessings on them and this built exactly according to the pattern shewed Moses by God 45. Which also our fathers that came after brought in with Jesus into the possession of the Gentiles whom God drave out before the face of our fathers unto the daies of David Paraphrase 45. This their successors under Joshua brought into Canaan with them and so it continued till David's time 46. Who found favour before God and desired to find a tabernacle for the God of Jacob. Paraphrase 46. Who having received speciall favour from God desired earnestly to build a standing Temple for his service 47. But Solomon built him an house Paraphrase 47. But this Temple was not thought fit to be built by him because though he were a very excellent person yet he had had great warres and shed much blood 1 Chron. 22. 8. 28. 3. in which respect God would not permit him to have this honour of building the Temple a place destined to all peaceablenesse purity and holinesse this therefore was reserved for Solomon who accordingly built it in a most sumptuous manner 48. Howbeit the most high dwelleth not in Temples made with hands as saith the prophet 49. Heaven is my throne and earth is my footstool What house will ye build me saith the Lord or what is the place of my rest 50. Hath not my hand made all these things 51. Ye note i stiffenecked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Paraphrase 48 49 50 51. But sure God doth not so dwell in this Temple who hath the whole world for his palace as that he should be bound to preserve this for ever from being destroyed when you have by crucifying his Son thus provoked his vengeance against you and this brings home Stephen's discourse in this chapter to the point which he had in hand ch 6. 14. and continue in the rebellions of your fathers for sure if David's bloodguiltinesse made him uncapable of building it yours will render you uncapable of having it continued to you 52. Which of the prophets have not your fathers persecuted And they have slain them which shewed before of the coming of the just one of whom ye have been now the betrayers and murtherers 53. Who have received the law by the disposition of Angels and have not kept it Paraphrase 52 53. For as your fathers persecuted slew all the old prophets which foretold the coming of the Messias so ye now he is actually come have betrayed and murthered him A sinne set out and heightned with the greatest aggravations imaginable whether we consider the person thus used by you or you that thus used him He the holiest person in the world that came to be your Saviour and you the people of God the very men for whose sakes the Law was delivered by God to hosts of Angels and by them delivered to you and yet you have not obeyed it nor embraced him which came to perfect that Law but absolutely rebelled against all 54. When they heard these things they were cut to the heart and they gnashed on him with their teeth Paraphrase 54. This whole sermon but especially the close of it foretelling their destruction for their bloody sinnes wounded them deep but in stead of producing contrition exasperated them the more and put them into an horrible rage against Stephen and that enflamed their zeal to set upon the stoning of him 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the glory of God and Jesus standing on the right hand of God Paraphrase 55. But he full of courage looked up farre above all fears of their fury and doing so he saw an appearance of Angels about God and Jesus God-man standing as in a posture of readinesse to assist and help close by or at the right hand of God 56. And said Behold I see the the heavens opened and the son of man standing on the right hand of God Paraphrase 56. And he proclaimed his vision saying 57. Then they cried out with a loud voice and stopped their ears and ran upon him with one accord 58. And cast him out of the city and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul Paraphrase 57 58. And they dealt with him by the judgment of zeal used among the Jewes against those that departed from the Jewish and set up any new worship and first cast him out of the gates of the city then stoned him and they that brought evidence against him ch 6. 13. and were therefore by law to throw the first stone at him and are therefore called executioners ch 22. 2. put off their clothes to fit themselves for their work and a yong man called Saul undertook to look to their clothes who consequently had a hand in the stoning of him ch 8. 1.
phrase used of Zacchaeus Lu. 19. 3. and so notes this James to have been about Zacchaeus's size or pitch and and so distinguish him from the others of that name who it should seem were not so V. 43. Counseller What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counseller here is matter of some question Most probable it is that it imports one of the Decuriones placed by the Romanes in their Colonies or provinces So saith Fornerius Decuriones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur quòd consilii gratià allegerentur the Decuriones were called Counsellers because they were chosen to give counsel So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decurio Curialis So the old Glossarie Decurio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what the Decurio is we find in the Digests Lib. 5â— Tit. 16. de verbor signif leg 239. § 5. Decuriones dictos aiunt ex eo quòd initio cùm coloniae deducerentur decima pars eorum qui ducerentur consilii publici gratiâ conscribi solita sit They were so called because at the first when Colonies were sent out the tenth part of them were appointed to sit as a standing Councel to manage affaires And such an one at this time was Joseph and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person of great eminence CHAP. XVI 1. AND when the sabbath was past Mary Magdalen and Mary the mother of James and Salome had bought sweet spices that they might come and anoint him Paraphrase 1. embalme 2. And very early in the morning the first day of the week they came unto the sepulchre note a at the rising of the sun Paraphrase 2. when the Sun was appearing in their Horizon 3. And they said among themselves Who shall roll us away the stone from the doore of the sepulchre 4. And when they looked they saw that the stone was rolled away for it was very great Paraphrase 3 4. And questioning one with another who should roll away the stone from the doore of the tomb it being a very great stone they looked up and discerned that it was already removed 5. And entring into the sepulchre they saw a young man sitting on the right side clothed with a long white garment and they were affrighted Paraphrase 5. an Angel in the appearance of a young man 6. And he saith unto them Be not affrighted ye seek Jesus of Nazareth which was crucified he is risen he is not here behold the place where they laid him 7. But goe your way tell his disciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you Paraphrase 7. But stay not here seeking the living in a tomb but goe tell his disciples and particularly Peter that according to his own words before his death c. 14. 28. he is risen from the dead and that c. 8. And they went out quickly and fled from the sepulchre for they trembled and were amazed neither said they any thing to any man for they were afraid 9. Now when Jesus was risen early the first day of the week he appeared first to Mary Magdalen out of whom he had cast seven devils Paraphrase 8 9. and being very much amazed and frighted they did not declare this to any whom they met by the way but going to tell the Apostles what they had heard of the Angel Mat. 28. 9. before they came to them Jesus himself appeared to them and first 10. And she went and told them that had been with him as they mourned and wept Paraphrase 10. those that belonged to him that is his disciples 11. And they when they had heard that he was alive and had been seen of her believed not 12. After that he appeared in another form unto two of them as they walked and went into the countrey Paraphrase 12. to a village called Emmaus Lu. 24. 13. 13. And they went and told it unto the residue neither believed they them 14. Afterward he appeared unto the eleven as they sate at meat and upbraided them with their unbelief and hardnesse of heart because they believed not them which had seen him after he was risen 15. And he said unto them Goe ye into all the world and preach the Gospel to note b every creature Paraphrase 15. all the Gentiles 16. He that beleiveth and is baptized shall be saved but he that beleiveth not shall be damned Paraphrase 16. And he that receiveth the Gospel preached by you and thereupon becomes a proselyte or disciple of Christ and desires and receives Baptisme the seale of the new Covenant shall for all his former sins sincerely repented of and forsaken receive plenary pardon and upon perseverance in new life eternall blisse but he that stands out obstinately and impenitently shall be damned 17. And these signes shall follow them that believe In my name shall they cast out devils they shall speak with new tongues Paraphrase 17. And moreover for the propagating the Gospel as farre as may be the Spirit shall be powr'd out upon you and from you communicated to others and thereby ye shall be enabled to doe miracles cast out devils speak strange languages Act. 2. c. 18. note c They shall take up serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover 19. So then after the Lord had spoken unto them he was received up into heaven and sate on the right hand of God 20. And they went forth and preached every where the Lord working with them and confirming the word with signes following Amen Annotations on Chap. XVI V. 2. At the rising The various readings in this place may deserve to be taken notice of 1. Gregorie Nyssen Serm. de Resurr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most exact Copies put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now And so Eusebius de Demonstr Euang. l. 10. in the end reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sun being now risen and so Lucas Brugensis cites it out of some Manuscripts 2 ly The ancient Greek and Latine MSS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now be joyned with that the plain sense will be the sun now rising or as our English at the rising of the sun and so it will agree exactly with S. Matthew's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day beginning to appear or shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day beginning to shine saith Ignatius ad Trall V. 15. Every creature What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is clear by comparing this passage with the same as 't is set down in the other Gospels In S. Matthew with whom S. Mark throughout most exactly agrees it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe and gather disciples over all nations and immediately follows as here baptizing thâ—m c. In S. Luke thus c. 24 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉
these things shall come to passe Paraphrase 7. When shall this destruction of the Temple be and with it of the Jewish state and what prognosticks of it will be discernible 8. And he said Take heed that ye be not deceived for many shall come in my name saying I am Christ and the time draweth neer goe ye not therefore after them Paraphrase 8. One prognostick or forerunner of that destruction shall be that many deceivers shall arise among you each pretending to be the Messias and that he will soon deliver you 9. But when ye shall hear of warres and commotions be not terrified for these things must first come to passe but the end is not by and by Paraphrase 9. Another forerunner is that great commotions and tumults there shall be in Judea before the Romans come to destroy them utterly see note on Mat. 24. d. 10. Then said he unto them Nation shall rise against nation and kingdome against kingdome Paraphrase 10. They shall rise up and slaughter one another Mat 24. c. Revel 6. 12 13 14. 11. And great earthquakes shall be in divers places and famines and pestilences and fearfull sights and great signes shall there be from heaven 12. But before all these they shall lay their hands on you delivering you up to the synagogues and into prisons being brought before kings and rulers for my names sake Paraphrase 12. But first they shall fall foule on the preachers of the Gospel and all pure sincere Christians and bring you before the Jewish Consistories and Roman Governors for the profession of Christianity Revel 6. 11. and Mat. 24. 9. 13. And it shall turn to you for a testimony Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them See Mar. 13. 9. 14. Settle it therefore in your hearts not to meditate before what ye shall answer Paraphrase 14. In this case remember what was formerly said to you Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of 15. For I will give you a mouth and wisdome which all your adversaries shall not be able to gainsay or resist Paraphrase 15. For I will furnish you with those answers and that conviction to all your adversaries that they 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my names sake 18. But there shall not an haire of your head perish Paraphrase 18. But whatsoever befall you treachery persecution death it self v. 16. 17. be confident of this that it shall not rend to the least disadvantage but rather to the greatest gain to you 19. In your patience possesse ye your souls Paraphrase 19. And though some few of you shall suffer death in this cause and so be eternally crown'd by suffering yet this let me tell you even for this life that if ye endure with constancy and persevere and fall not off from your profession that shall of all others be the most probable way of escaping or obtaining deliverance from this sweeping destruction Mat. 10. 39. Mar. 13. 13. 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof is nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereinto 22. For these be the daies of vengeance that all things which are written may be fulfilled 23. But woe unto them that are with child and to them that give suck in those daies for there shall be great distresse in the land and wrath upon this people Paraphrase 20 21 22 23. But when you see Jerusalem besieged by the Romans Mat. 24. 15. note f. then resolve the destruction of the city is neer and accordingly all that are in it let them flie out of Judea and those that are in the confines or regions about Judea let them take care not to come into it but see Revel 6. 16. look on it as a place most sadly to be de destroyed on which all the dolefull prophecies are now to be fulfilled which have been prophecied against Judea 24. And they shall fall by the edge of the sword and shall be led away note b captive into all nations and Jerusalem shall be trodden down of the Gentiles note c untill the times of the Gentiles be fulfilled Paraphrase 24. conquer'd by the Romans Revel 11. 2. And while this is a doing in Judea the Gospel shall be preached over the Gentile world Mat. 24. 14. see Rom. 11. 25. and being by them received some effect that shall have among the Jewes by way of emulation Rom. 11. 11 13. moving them to receive the faith also and by their doing so Jerusalem shall again be inhabited by Jewish as well as Gentile Christians see not on Revel 11. f. 25. And there shall be signes in the sun and in the moon and in the starres and upon the earth distresse of note d nations with perplexity the note e sea and the waves roaring Paraphrase 25. And many prodigies shall be seen in the heavens see note on Rev. 6. f. very frightfull to all and there shall be a terrible distresse upon all the severall parts of Palestine pressing them that they shall not know what to doe to stay or to forsake their countrey see Rev. 6. 15 16. 26. Mens hearts failing them through fear and for looking after those things which are coming on the earth For the powers of heaven shall be shaken Paraphrase 26. All men expecting upon the land of Judea judgments see note on ch 2. a. even an utter destruction of the Temple and nation religion and people 27. And then shall they see the son of man coming in a cloud with power and great glory Paraphrase 27. Thus shall Christ's regall office in punishing and avenging the persecutors of him and his disciples be most gloriously revealed see Mat. 13. 26. 28. And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh Paraphrase 28. And when ye see these things thus come to passe then let all true Christians Apostles and others that have so long been persecuted by the Jewes look up and hold up their heads with cheerfulnesse as knowing that to them redemption approacheth and deliverance from the dangers which encompasse them see Act. 3. a. and Rom. 13. b. and Rom. 8. l. 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your owne selves that summer is now nigh at hand Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28. 31. So likewise ye when ye see these things come to passe know ye that the
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
themselves with better sacrifices then these Paraphrase 23. And therefore the Law commanding that the Tabernacle which in respect of the two parts of it but especially the inmost part is an image of the highest Heavens should thus be purified with the bloud of bullocks or goats that is that the Priest should never enter in thither without such bloud-shedding it is most agreeable and proportionable to these types that Christ should dye shed his own bloud and so enter into Heaven to be our high Priest and in like manner that we through many sufferings should enter into the kingdome of God 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Paraphrase 24. For Christ was not so an high Priest as to enter into any holy place built by men the image or representation of signifie Heaven see Wisd 9. 8. but into Heaven it self there to appear before God as the Priest was said to doe in the Holy of holies and to recommend our wants and affairs to him and negotiate for us and so to relieve us when we stand in need of him 25. Nor yet that he should offer himself often as the high Priest entreth into the holy place every year with bloud of others Paraphrase 25. Nor was the similitude betwixt him and an high Priest to hold in this that as the Priest enters into the holy place every year with the bloud of bullocks and goats so Christ should enter every year into that which was signified by the Holy of holies 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared note h to put away sin by the sacrifice of himself Paraphrase 26. For then he should from time to time ever since the beginning of the world have dyed many times but in this his presenting himself in the sight of God his going to heaven to intercede for us differs from the Priests going into the Holy of holies that Christ doth shed none but his own bloud and that but once for all and that now in this last age see Note on Mat. 24. c. this close or shutting up of the Jewish state on purpose to obtain pardon for whatsoever sins repented of and to work reformation among us 27. And as it is appointed unto men once to die but after this the judgement ◠Paraphrase 27. For in this is the condition of Christ like to the condition of other men that as they must die but once and then be judged to all eternity 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation Paraphrase 28. So Christ having yielded up himself for a sacrifice for us and so born our sins up to the crosse with him dyed as our surety or proxy shall doe this but once when he comes again it shall be in another manner he shall not come to this earth to dye again but shall come in glory and power quite unlike that state wherein he was when he bare our sins to the relieving and bestowing deliverance on those who expect and wait for him and constantly adhere to his commands Annotations on Chap. IX V. 1. First covenant That it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will appear by the authority of antient MSS. as besides others taken notice of by other men in an antient one in Magd. Col. Library in Oxon and of the Syriack and old Latine Translation and of Saint Chrysostome and the Greek Fathers who read it not And then there is little doubt but the Substantive to it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant mentioned in the former Chapter and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first in the verse immediately preceding this c 8. 15. which antiently was conjoined with this before the division into Chapters Besides the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle will not be very congruous for then the Tabernacle must be said to have in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worldly holy that is the Tabernacle as appears v. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of holies As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances see Rom 8. d. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in any reason to be taken not in the Genitive but the Accusative plural and so will note sacrifices and other institutions for Gods worship which belonged to that Mosaical Covenant V. 4. Golden pot It is a matter of some difficulty to determine whether it were the Ark in which the Pot of Manna and the Rod are hore said to be kept or more generally the Holy of holies wherein as in a common place both they and the Ark were For first the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which may equally referre to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle called the Holy of holies and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ark and secondly it is positively affirmed 1 King 8. 9. that there was nothing in the Ark but the tables of stone But then on the other side it is apparent that those Tables of the Law were in the Ark and therefore the mention of those being immediately subjoyned to the mention of the Pot and the Rod and connected distinctly with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pot and the rod and the tables in all reason they must be thought affirmed to be in the Ark where it is certain the Tables were and 2. it is as manifest that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over it v. 5. denotes the Ark on the covering of which and not of the Holy of holies the Cherubim were To this difficulty that which Theophylact hath affirmed is most satisfactory that though at that time which is referred to 1 King 8. 9. that is in Solomons time there was nothing in the Ark but the Tables yet in after-times the Pot and the Rod were put there viz. in Jeremies time when the Ark was to be hid by him and all this saith he S. Paul may be supposed by tradition to have had from Gamaliel his Master a Pharisee and accordingly saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews or Jewes of his time which were of the Pharisees sect affirmed it to be so V. 5. Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is here set to signifie the Schechina or appearing of God which was wont to be by Angels of which there Cherubims were the representations See Note on Mat. 16. n. and on Mar. 1. 2. Ib. Mercy-seat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things first to cover and
them and preserveth his persecuted disciples Annotations on Chap. V. V. 1. In the right hand That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not upon but in the right hand of God may appear by v. 7. where it is said to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his hand which supposeth it formerly to be in it And though this be not the ordinary notation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore I see it is conceived by some that the book was here brought and layd by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand yet the promiscuous use of Prepositions in these books answerable to the Hebrews whose Prepositions are used more loosly and largely will give a full answer to this Now this is no nice consideration but that which is of use to explain that which follows of the Lambs taking the book out of the hand of God the Father For this book containing in it the decrees of vengeance and judgment upon the enemies of God the crucifiers of Christ and persecuters of the Christian faith and Professors and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings and consequently the execution of these decrees of God put into the hand of the Son whose coming and kingdome it is thence so often called and this power being not again delivered up into the Fathers hands till the end of the world all this is here fitly and fully expressed by the Lambs taking the book out of the right hand of God the Father and would not so commodiously be represented if the book had layn by him and had not been in his hand and by his loosing the seals and opening the book that is bringing forth those judgments of God which lay folded up in his decrees but were now to be remarkably executed by Christ Ib. Written within and on the backe-side It may here be thought probable of this book which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by putting a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within it should thus be rendred written within and sealed upon the back and so that the seven seals were all on the outside of the book But besides that the ordinary punctation putting the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back resists this there be many other circumstances clear the other to be the meaning that the book or roll was written within and on the back-side by within meaning the inner concave superficies of the roll and by the back-side the convex which is outermost in rolling up see ch 4. Note i. As first that in the processe it appears that the opening of every single seal brings forth some representation which could not be if all the seals were on the back-side for then they must all be open'd before any part of the book could be discovered and therefore it must be supposed that the main book or roll had seven rolls in it and each of them sealed Secondly the phrase in this place referres to the like in Ezekiel c. 2. 10. where a long succession of calamities is represented by a roll written within and without that is a roll written within throughout and on the backside a great way down yet leaving enough in the lower part of the back-side to wrap up all that was written and keep it from being seen and so for sealing also And that is perfectly appliable to the phrase here written within and on the back-side but so as there should be void space left to cover all to seal up all Thirdly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the back-side here being all one with without in Ezekiel and so fitly denoting not the out-side of the roll when it was made up or that part of the outside which appeared then but the backside of the roll written on a good way when the inside or foreside was all written on This is fitly appliable to the matter here foretold at the opening of these seals a long series of calamities which should fall upon this people just as in Ezekiel it was for that is the reason why a roll at any time is written on the back-side viz. because the inside which alone is wont to be writ on will not contain all that belongs to it Scriptus à tergo being the expression for a very long roll or book that it is written on the back-side also V. 8. Prayers of Saints Who the Saints are whose prayers are here mention'd as odours may appear v. 10. where of them it is said that they shall reign on the earth that is that the effect of the execution of these judgments of God on the enemies of Christianity noted by the Lambs opening the book Note a should be this that the Christians should thereby have a peaceable being upon earth to assemble and serve Christ see c. 1. Note d. By this it is evident that the Saints here are the Christian people upon earth and not the Saints which reign in heaven And this also is agreeable to the notion of odours by which their prayers are express'd For those referre to the incense that the Priests were wont to offer in the Sanctuary whilest the people pray'd without Luk. 1. 10. and their prayers supposed to go up with that incense to heaven By this it also appears that the four living creatures and four and twenty Elders which have here the vials in their hands as also the harps the one to denote the prayers the other the praises of the Christians are the Apostles and Bishops of Judaea as in the laying of the scene appeared c. 4. Note d. and g. whose office it was to present the prayers and praises of the Christians to God and so by all these together the Christian persecuted Church of Judaea and by consent with them all other Christians over the world are represented here as those that had now their prayers heard and those by the destruction of their persecuters turned into praises CHAP. VI. 1. AND I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Paraphrase 1. And as the Lamb that is Christ opened the first seal which closed the first roll I looked and the first of those four living creatures called aloud to me or in such a kind of voice as is wont to come out of thunder when a voice is heard from heaven see note on Act. 9. 6. saying Come and see or Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews Mat. 24. set down here in this chapter in grosse and more particularly as they have their execution in the following chapters 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and he went forth
were slain in their passage through the countrey And so again v. 19. Their power is in their mouth and in their tailes For though it is possible again that by the mouth and the taile may be meant the horse-men and for expedition sake a foot-man took up behind every one of them to which will also be appliable that which follows that their tailes had heads and with them they doe hurt that is these foot-men set down from the horses were able to fight also and indeed were the most mischievous yet it is very reasonable to expound that also more grossly that this army cannot better be express'd then by a poisonous killing serpent that particularly call'd amphisbaenâ— which hath an head at each end and so can equally wound by either Which being applied to the whole army and not to each horse-man in it will denote the two parts of the army a front and a rear the former before described v. 17. 18. very terrible in their march and making great slaughters and then both of them together v. 19. that their taile is as formidable as their head their rear as their front and in respect of both together they are like that serpent which hath another head in the taile and can doe as much hurt with that as with the other What is the particular notation of each of these phrases may be some what uncertain whether either of these or whether yet some other rather but for the main or all together there is little doubt but they make up a description of the terribleness of that army in their march toward Jerusalem and the great slaughters on the Jewes by the way thither and that is all that is necessary to be known for the understanding the Vision CHAP. X. 1. AND I saw another mighty Angel come down from heaven clothed with a cloud and a rainebow was upon his head and his face was as it were the sunne and his feet as pillars of fire Paraphrase 1. Upon the multiplying of these sinnes c. 9. 21. and impenitent continuing in all their provocations it was just with God to proceed as now he appeared to me in the vision to doe For me thought I saw another Angel of speciall dignity such as ch 5. 2. and ch 18. 21. designed and used for eminent imployments coming down in a cloud from heaven as Angels are wont to doe on Gods messages having a rainbow on his head either to denote a glorious appearance as Ezech. 1. 28. or perhaps moreover see c. 4. 3. Gods covenant of mercy and deliverance made with all his faithfull servants who were now to receive benefit by what should fall out see c. 9. 13. but his looks or countenance were most terrible and his feet denoting his wayes and present designed actions were most sad and destructive the fire noting destruction and the pillars the fixtnesse of the decree the immutablenesse of it 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth Paraphrase 2. And he had in his hand a roll opened and so ready to be read wherein was contained a sentence against the whole nation of the Jewes see note on ch 7. 6. a decree come out from God of utter destruction and this was the completion of that prophecy wherein 't was said that Christ should make his enemies his footstool that is subdue and bring them down and that here express'd by this Angels setting both his feet on them 3. And cried with a loud voice as when a lion roareth and when he had cried note a seven thunders uttered their voices Paraphrase 3. And this Angel roared terribly as a Lion doth roar after his prey when he is in fight of it and upon that as upon a call the seven thunders uttered their voices that is me thought I heard seven that is many claps of thunder and voices coming out of them by which the destruction of Jerusalem by Titus was shortly represented 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not Paraphrase 4. And as I had before written what I had seen and heard so now I was about to doe to set down what was said by those voices but I was commanded that I should not doe so but on the other side that I should shut and seal them up signifying them to be too terrible to be revealed the ears of every one that heard them would tingle and therefore fitter to be sealed and closed up in silence then to be recorded or set down such was this destruction by Titus 5. And the Angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven Paraphrase 5. And the Angel ver 1. lift up his hand to heaven as a ceremony of swearing Gen. 14. 22. Deut. 32. 40. proportionably to that which is said of God concerning the provoking Israelites that he sware in his wrath they should not enter into his rest that is that they should die in the wildernesse and not enter into Canaan or concerning the delivering his people out of Antiochus's hands Dan. 12. 7. 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be note b time no longer 7 But in the daies of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets Paraphrase 6 7. And with an oath by God the creator of all the world he pronounced the sentence that time of delay should no more be that is that this execution of God's decree should be no longer deferred but the destruction so long threatned which when it came it should be a total utter destruction should now immediately light upon this people A very great part of it now by Titus and within a very little while upon the sounding of the seventh Angel it should be perfected and so all those prophecies be fulfilled whereby it had been foretold both by the old prophets and since by the prophets under the New Testament to whom it had been made known by God though when or at what point of time it had never been revealed to any Mat. 24. 36. Act. 1. 7. and so was kept as a mysterie 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the Angel which standeth upon the sea and upon the earth Paraphrase 8. And that voice that spake to me from heaven v. 4. again spake to me and commanded me
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
〈◊〉 〈◊〉 that by his dwelling in Nazareth he came to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nazaren i. e. that true branch of which the Prophets Isa 11. 1. Ier. 23. 5. 33. 14. Zach. 6. 12. 3. 8. Isa 4. 2. had so often spoken This I conceive to be the truest notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because the Iews call Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because this onely can be said to have been foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets Others indeed think it not improbable that it should referre to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies separavit For thus also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are indifferently used in the Gospels would bear and to this purpose it is observed that when Gen. 49. 26. Deut. 33. 16. Ioseph is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one separated from his brethren the Latin reads Nazoraeus fratrum suorum and it may be considered to this purpose how fitly Ioseph was a type of Christ as he is represented to us in this chapter As Ioseph was by his brethren sold into Egypt so is Christ by the persecution of Herod driven thither As Ioseph was separated from his brethren and cast out from among them so was Christ for fear of Archelaus separated from his own tribe of Iudah and constrained to dwell in Nazareth of Galiles whose name may denote that flight or separation and lastly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zachary 7. 3. is used for an afflicted humbled person one separate from the comforts of life his daily bread so is this applyable to Christs being brought up in Nazareth a vile place Can any good thing come out of Nazareth and so a speciall part of Christs humiliation to live there This other account of the word I cannot further commend to the Reader yet thought it not amiss to mention it as it is The former of the Branch is most commodious and satisfactory All the difficulty is how this dwelling in Nazareth should be said to be designed to the fulfilling of that prophecy which referres not at all to his dwelling there In answer to which it is first to be remembred what was said on c. 1. note k. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes no more then this that by this passage of story those passages of the Prophets received a completion and secondly that Prophecies are sometimes said to be completed or fulfilled when strictly and properly or in the primitive sense of the words of the Prophet they are not fulfilled but onely in a large acception of them so as by way of Accommodation they may be applyable to what is come to pass or that the thing done may reflect or referre to such words in the Prophets or bring them to the minds of men Thus doth the Author to the Hebrews from the interpretation of Salem of which Melchisedek the Type of Christ was King conclude Christ to be the prince of peace Is 9. And then why may not the Evangelist here from his dwelling in Nazareth and so being capable of the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclude as properly that the appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Isaiah foretold of him did now appear to belong to him though not in that sense in which 't was first affirmed of him yet by way of Accommodation which it will doe more discernibly if it be considered that as Cinnereth in Ioshua reteined by the Hierusalem Targum Num. 34. 15. was after chang'd into Gennesareth the valley of branches and therefore Christs abode and conversation was so much about that lake by which he shewed himself to be truly that branch so oft prophecyed of so in all probability that city in the tribe of Nephthali which is called En Hazor Ios 19. 37. was after contracted and lightly changed into Nazer and Nazareth to signifie the city of the branch or where the Messiah the branch should be brought up and accordingly this becomes Christs vulgar title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 71. Mar. 10. 47. Lu. 18. 37. 24. 19. Iohn 18. 5 7. and 19. 19. and seven times in the Acts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion sometimes Mar. 1. 24. 14. 67. 16. 6. and Luk. 4. 34. CHAP. III. 1. IN those daies came John the note a Baptist preaching in the wildernesse of Judea Paraphrase 1. Now before Christs entring upon the first part of his office that of preaching the will of God called his prophetick office in which he continued till his crucifixion it was necessary to set down the office of John Baptist who proclaimed his comming before-hand as his harbinger or forerunner and at whose baptizing of Christ the holy Ghost visibly descended on him and consecrated him to this prophetick office And thus it was while Jesus continued at Nazareth though many years after his first coming thither John the Baptist preached in the desert called the desert of Judea differing from other deserts mentioned in the Scripture under the name of Maon Engaddi Ziph the desert of Idumea c. by a river side neer Enon and Salim 2. And saying note b Repent ye for the note c kingdome of heaven is at hand Paraphrase 2. Nor giving them any new precepts of life but charging them with their breaches against the rule or law which they had already and accordingly saying to all that people Reform mend your lives for the kingdome of the Messias so long look'd for is now approaching and so the time that God shall come to execute most visible judgments on this land even to an utter destruction if ye repent not at this preaching of John and Christ and withall bestow most eminent and remarkable preservations upon all penitent believers 3. For this is he that was spoken of by the Prophet Esaias saying the voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths streight Paraphrase 3. And this according to that which Isaiah c. 40. saith He shall preach in the wildernesse of Judea and the summe of his preaching shall be The approach of the Lords coming to receive his Kingdome and upon his being rejected coming with his hosts against the obdurate and rebellious to destroy them that would not let him reign over them See note c. 4. And the same John had his note d rayment of camels hayre and a leathern girdle about his loynes and his meat was locusts and note e wild honey Paraphrase 4. Wore a rough garment made of Camels haire such as Elias had 2 Kings 1. 8. and was thence called an hairy-man or of sackcloth Rev. 11. 3. agreeable to his being in
be most visible in judging betwixt the Wheat and Straw burning up the refuse destroying the impenitent unbelieving Jews but protecting and setting safe on the shore all the Disciples beleivers and that by the very destruction of these their Brethren who were their chiefest persecutors v. 16. This sense will be the more unquestion'd if it be observ'd that when Christ himself begins to preach he used these same words c. 4. 17. by which it is clear that Christ's preaching the Gospel was not the only thing meant by this kingdome as 't is generally supposed because that was then actually present when Christ saith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is nigh approaching And if it be said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense expressed by the Latine appropinquivit may signifie that it hath been neer but now is present Then first I answer that that Grammaticall nicety will not be appliable to many other places of Scripture where that Tense is used 2. That even the full Grammaticall importance of it will be made up by rendring it it hath for some time been approaching that peoples sins long calling for it 3. Luke 21. 31. which was long after this and withall a prediction of a time then Future 't is then but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of God is nigh And as by Christ so when the Apostles are sent out by him the same stile is still prescrib'd them Mat. 10. 7. As you go preach saying The Kingdome of heaven is at hand And as it is to this same sense affirmed by Christ that he came to send a sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a flaughter on the land of Judea Mat. 10. 34. so when this commission of the Apostles is set down by St. Luke 10. 11. to those that receive them not they are appointed to use a direful ceremony shaking off the dust from their feet against them and telling them the importance of it that the kingdome of God is nigh upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. and upon the back of that v. 12. Verily I say unto you it shall be more tolerable for Sodome in that day i. e not in the day of Judgement to come for that belongs to each particular person not whole cities together but in that day of the Kingdom of God then for that refractory city Gods dealing with Sodome in the day of their destruction with fire and brimstone shall be acknowleg'd to have been more supportable then his dealing with such contumacious impenitent cities of Judea So Mat. 16. 28. The Son of man coming in his kingdome belongs not to the Transfiguration as 't is by many mistaken but to a coming in the glory of his father to reward and punish v. 27 and is call'd the kingdom of God coming with power Mark 9. 1. and that belongs clearly to the scope of the place viz. to arme his followers that they should not be terrified with the malice of the Iewes v. 25. or tempted to deny Christ Luke 9. 29. So Luke 19. 11. when 't is said they thought the kingdome of God should presently appear Christ's parable concluding with the bringing forth and slaying the enemies before him applies it directly to this purpose v. 27. and so what he adds v. 43. at his entrance into Ierusalem So Luke 17. 20. when he answers that the kingdom of God comes not with observation i. e. in a pompous remarkable manner so as Kings are wont to come with their Court and train attending which all men come out to look after and crie Lo here i. e. it is come c. it is clear by the consequents that it belongs to this matter 1. the preaching of the Gospel among them then already begun v. 21. and then the destroying of unbeleivers v. 22. 24. c. The way by which this phrase comes thus to signifie is this because there be several offices of a King the exercise of the power of the Sword as well as of making Laws of punishing and rewarding as well as of reigning he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 4. an avenger to inflict punishment and so he is express'd at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 7. speaking of this matter In this respect it is that the Governours of the Iewes were call'd Iudges inflicting of punishments or judgements which is one part giving denomination to the whole Regal office and so Luke 10. these three phrases the kingdome of God v. 11. and that day i. e. the time of his exercising that Regall power v. 12. or as Saint Marke reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 6. 11. the day of executing judgement and in the same matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. judgement simply are all phrases of the same significancy to note the destruction here threatned with which there was also Mercy mingled and preservation to some See Luke 17 34. and 21. 28. The same thing is express'd by other phrases the coming of Christ the end the end of all things the conclusion of this age c. which in their due places shall be observ'd V. 4. Of camels hair This garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Camels hair used by Iohn the Baptist seems to be no more then a garment of Hairecloth made of haire rude and raw not of haire softned and dress'd or spun into a thred The difference betwixt these two is the same that betwixt Flax rude or unprepared and the same dress'd or spun one having much more of coursness and asperity then the other or between that which we now call Hairecloth which is made of rude undress'd haire and chamlet or grogoram that is made of it when 't is softned and spun and prepared That the former is that which is here mention'd may appear 1. by the design of it used by Iohn as here set down by the Evangelist to signifie the Austerity of his Habit as well as that which follows is of his Diet and so interpreted by all the Ancients which it would not be had it been thus dress'd and softned 2 ly It is to be considered that as he was Elias that was foretold should come so his Habit and his Diet and the Wilderness as well as the matter of his Prophecy fire from heaven judgments on the impenitent were to represent Elias Now of Elias we read his habit thus described 2 Kings 1. 8. He is an hairy man and girt with a girdle of leather about his loynes where the haire being joyned with the leathern girdle or zone may most probably be interpreted both of them to the same matter of his habit or manner of attire enquired of v. 7. and so 't will be a complete description of that this hairecloth and leathern zone being all the clothes that he had visible about him as it was of the Baptist here and not of the Form or manner or constitution of his Body that he was like Esau a man with much
death light is sprung up 17. From that time Jesus began to preach and to say Repent for the kingdome of heaven is at hand Paraphrase 17. Now began Jesus to enter on his prophetick office consisting of three things preaching or making known the will of God entertaining disciples doing of miracles the first here and more largely Mat. 5. 6 7. and in his many parables the second v. 18. c. the third as necessary to confirm his doctrine on all occasions from time to time till his death and departure hence and the summe of that office was to bring sinners to repentance by giving them warnings from God promises to allure and threatnings to fright them to it 18. And Jesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he saith unto them Follow me and I will make you fishers of men Paraphrase 18 19 20 21 22. And as Jesus was walking by the lake of Genesereth see note on Luke 8. c. he saw two brethren that were fishers Simon who was afterwards surnamed Peter and Andrew his brother a washing their net upon the shore Luke 5. 2. and having spent some time in discourse with them or preaching to them he went a little farther and saw two other brethren James and John with their father Zebedee all of the same trade and they were in their boats mending their nets having newly wash'd them on the shore also Luke 5. 2. and now returned to their boat again And soon after this having done a great miracle set down distinctly Luke 5. 3. c. see note a. on the chap. he called all the four commanding them to follow him promising to make them fishers of men or to instate them in a calling and endue them with powers of gaining and converting of men and they all forsook their boats and trades obeyed and followed him 20. And they straightway left their nets and followed him 21. And going on from thence he saw other two brethren James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets and he called them 22. And they immediately left the ship and their father and followed him 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdome and healing all manner of sicknesse and all manner of disease among the people 24. And his fame went throughout all Syria and they brought unto him all sick people that were taken with divers diseases and torments and those which were possessed with Devils and those which were lunatick and those that had the palsy and he healed them Paraphrase 24. Affected with any disease on which the changes of the moon had influence whether madnesse or falling sicknesse see note on c. 17. c. 25. And there followed him great multitudes of people from Galilee and from Decapolis and from Jerusalem and from Judea and from beyond Jordan Annotations on St. MATTHEW Chap IV. V. 1. The Devil The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary may be taken either in the General or else as it contains under it two Specificall notions one of an adversary in foro an accuser and especially a salse accuser the other of a treacherous person that consults and studies to mischief others In the General it is often met with and applied to the Devil our Enemy indefinitely In reference to the Specificall notions it is accordingly rendred by the Septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuser sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betrayer and in 1 Mac. 1. 36. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuser is used where the sense and the mention of the sore snare v. 35. enforceth and requireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treacherous person and yet our English renders it in the Generall according to the more comprehensive nature of the Hebrew to which it is answerable an adversary Thus in the New Testament doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevail and is commonly used to signifie not in the Special either a Calumniator or insidiator though it sometimes signifies one of them perhaps the latter John 6. 70. One of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means to betray me and the former Eph. 4. 27. Let not the sun go down upon your wrath neither give place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Calumniator who is then wont to interpose and widen the Breach and so certainly 1 Tim. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Calumniators and 2 Tim. 3. 3. and Tit. 2. 3. nor yet the Devil under that one peculiar notion as a lyer or calumniator but so as the Greek be of the same latitude with the generall comprehensive Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversary or plaintiffe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposer in other places and so it may best be rendred Satan reteining the Hebrew in the translation as the Septuagint oft doe i. e. that evil spirit which sets himself as an Adversary against all good men and endevours to doe all mischief that he can V. 5. A pinacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying literally a little wing doth here note the exterior circuit of the top of the house which compasseth it in and is thence call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 22. 8. to keep men from danger of falling from the roof and is therefore in the Law prescribed in their buildings that thou bring not blood upon thy house It is by the Grammarians explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that defin'd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of girdle on the top of the Temple to encompasse it which is clearly the battlement not the pinacle see Note on c. 10. i. V. 7. Not tempt the Lord That the phrase of tempting God signifies not too much but too little confidence a diffidence and incredulity may appear by the severall places wherein the phrase is used Thus the Israelites tempting of God in Exodus and Deuteronomy is generally Doubting of Gods care and providence and power and wisdome of which they had had so many arguments and assurances and promises from him And so Num. 14. the tempting God ten times v. 12. is all one with not beleiving him in all his signs which he did in the midst of them v. 11. and what that unbelief was appears by their words ver 2. Would we had died in Egypt and Wherefore hath God brought us into this land thinking it seems that God would not go along with them but permit them to be devoured by the people of the land see v. 9. So Psal 78. their provoking and tempting of God v. 18 19. is first their Doubting whether God could and would prepare them a table v. 20. give them bread provide them flesh in the wildernesse v. 21. when by
loving of friends doing curtesies to them that will pay them again is an ideote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus terrae an ordinary vulgar person doth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraordinarily CHAP. VI. 1. note a TAke heed that ye doe not your almes before men to be note b seen of them otherwise ye have no reward of your father which is in heaven Paraphrase 1. To be beheld or look'd on by them If you doe not thus take heed you will lose that reward which God in heaven hath laid up for the Almes-giver 2. Therefore when thou doest thine almes doe not sound a trumpet before thee as the Hypocrites doe in the synagogues and in the streets that they may have glory of men Verily I say unto you They have their reward Paraphrase 2. The praise of men is their reward the only one which they are likely to have for this performance which is thus by them design'd to their own glory From God they are sure to receive none by receiving this they acquit God of all farther payment 3. But when thou doest almes let not thy left hand know what thy right hand doeth 4. That thine almes may be in secret And thy father which seeth in secret himself shall reward thee openly Paraphrase 3 4. Watch over thy self as one that is very apt to fall into this sin to doe works of mercy vaingloriously and therefore doe them as secretly as you can and let not thy dearest bosome-friend which is to thee as thy left hand know what thou doest in this kind unlesse so farre as he shall be necessary to assist thee in the doing of it or as his knowing of it may some other way be ordinable to the glory of God without any reflexion of any praise on thee from him or other and God which beholds that which was thus done by thee in secret shall give thee that very reward for thy secret piety which the vainglorious person designes to himself but cannot so readily obtein as by this contrary way thou shalt make payment to thee in the sight of Men and Angels 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray note c standing in the note d synagogues and in the corners of the streets that they may be seen of men Verily I say unto They have their reward Paraphrase 5. Like them which pray with the same designe that stage-players act on the stage to gain applause by so doing For all their joy in praying is to doe it in places of greatest resort where they may be most visible as they that stand in the meeting of two streets choose that as the place of best advantage to be seen by those which passe in either street 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Paraphrase 6. Retire from thy worldly company as Jacob Gen. 32. 24. when he wrestled with the Angel and with thy doores shut to thee pray there to thy heavenly father which is himself invisible and seeth thee how secret soever thou art and consequently that which is done by thee in secret and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels 7. But when ye pray use not note e vain repititions as the heathen doe for they think that they shall be heard for their much speaking Paraphrase 7. Doe not lengthen your prayers with idle tautologies after the manner of the heathen which think they shall have their prayers granted through the multiplicity of words used by them in their devotions 8. Be not ye therefore like unto them For your father knoweth what things you have need of before ye aske him Paraphrase 8. Hath no need of your expressions to tell him your wants and therefore is not likely to be wrought on by the length and multiplicity of them 9. After this manner therefore pray ye Our father which art in heaven hallowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heaven Paraphrase 9 10. I shall therefore set you a pattern after which to form your prayers Our father which remainest in thy throne in heaven and there art praised by the Angels and Saints which reignest there and art perfectly obeyed grant that thy name may be hallowed thy throne may be set up and acknowledged thy holy will and commands obeyed here below on earth also by us thy sons and servants sincerely and readily and in some proportion to what is there in heaven 11. Give us this day our f daily bread Paraphrase 11. The necessaries of our lives from day to day or that which is proportion'd to every mans being or sustenance 12. And forgive us our debts as we forgive our debtors Paraphrase 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us as we doe most freely forgive all the injuries which have by others been done to us 13. And lead us not note g into temptation but deliver us from evil for thine is the kingdome the power and the glory for ever Amen Paraphrase 13. Permit us not to be brought into any temptation or snare suffer us not to be intangled in any dangers or difficulties which may not be easily supported by us 14. For if ye forgive men their trespasses your heavenly father will also forgive you Paraphrase 14. For it hath been well observed by the wise men among the Jewes that our pardoning of those who have injur'd us is rewarded by God with hearing of our prayers for his forgivenesse See Ecclus 28. 2 3 4 5. Mat. 5. 7. 15. But if ye forgive not men their trespasses neither will your father forgive your trespasses 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they note h disfigure their faces that they may appear unto men to fast Verily I say unto you they have their reward Paraphrase 16. They put on sad and mournful looks appear in foul sordid garments and unwash'd faces which makes them look lamentably or perhaps they cover or veil their faces that they may discover or reveal their fasting 17. But thou when thou fastest note i anoint thy head and wash thy face Paraphrase 17. Behave thy self as upon an ordinary day for the Jews anointed and washed themselves daily save only in time of mourning 18. That thou appear not unto men to fast but unto thy father which is in secret and thy father which seeth in secret shall reward thee openly Paraphrase 18. Who seeth thee when no man else doth 19. Lay not up for your selves treasures upon earth where moth and note k rust doth corrupt and where theeves break thorow and steal Paraphrase 19. 'T is a great vanity
used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily without trouble or labour And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it will agree with it very well for that signifies jactati tost and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Physicians are the tossings of the sick and tumblings on their beds But our ordinary reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies loosed one from another dissolved not keeping together in companies so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should sure be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in each place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd out of the way gone astray which is the thing here proper to sheep wanting a shepherd and is the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersion or disbanding Act. 5. 36. 'T is true the word doth sometimes note a dissolution of spirits whether through fasting or going too much a fainting as when 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 3. and Gal. 6. 9. 2 Sam. 17. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The people is hungry and weary or faint and thirsty in the wildernesse And so it may signifie c. 15. 32. I will not send them away fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they faint by the way But the similitude of the sheep without a shepherd inclines to the former notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolved straying one from another if that be the right reading of it CHAP. X. 1. AND when he had called unto him his twelve disciples he gave them power against unclean spirits to cast them out note a and to heal all manner of sicknesse and all manner of disease Paraphrase 1. And selecting twelve of his followers who should continually be with him and whom he might send out on any message of preaching c. Mar. 3. 15. and who should after his death undertake the whole work of preaching c. he now ordains them to that office and to that end 2. Now the names of the twelve Apostles are these the first Simon who is called note b Peter and Andrew his brother James the son of Zebedee and John his brother Paraphrase 2. The name of the first was formerly Simon or Simeon which signifies heark'ning or obedient a name aptly noting his readinesse to follow Christ and become his disciple but by Christ he is now called Cephas see Jo. 1. 43. in Syriack which signifies a stone such as might be fit in a building to be superstructed upon Christ the corner-stone and that in the Greek is Petros in English turn'd into the appellative Peter and with him Andrew his brother and James and John two sons of Zebedee after called Boanerges 3. Philip and Bartholomew Thomas and Matthew the publican James the son of Alphaeus and Lebbaeus surnamed Thaddaeus Paraphrase 3. Thomas Didymus and Matthew or Levi who had been a publican James the son of Alphaeus and Lebboeus or Judas the brother of James Luke 6. 16. who also was surnamed Thaddaeus 4. Simon the note c Canaanite and Judas note d Iscariot who also betrayed him 5. These twelve Jesus sent forth and commanded them saying Goe not into the way of the Gentiles and into any city of the Samaritanes enter ye not 6. But goe rather to the lost sheep of the house of Israel Paraphrase 5 6. These twelve Jesus furnish'd then with a commission which they should use at present as on occasion he should send them out to any city and after his death by going and preaching the Gospel over all the cities of Judaea against which time he now gave them command saying when you goe about that work Preach the Gospel first to the Jewes strictly taken the cities of the seed of Abraham through all Judaea and till you have first preached through all their region see Act. 13. 46. goe not to any of the cities that border upon Galilee nor to Samaria nor to any other city from them See note on c. 4. c. 7. And as ye goe preach saying The kingdome of heaven is at hand Paraphrase 7. A remarkable visitation from heaven approacheth as of notable punishments upon the unreformed so of deliverance and protection to the penitent among you that shall timely receive the Faith of Christ 8. Heal the sick cleanse the lepers raise the dead cast out devils freely ye have received freely give Paraphrase 8. And wherever ye come make use of the power which I now give you with the same franknesse and liberality that is used toward you work all manner of healing merciful miracles wheresoever ye come to all that beg them from you 9. Provide neither gold nor silver nor brasse in your note e purses Paraphrase 9. Make no provision of money much or little 10. Nor scrip for your journey nor two coats neither shooes nor yet staves for the workman is worthy of his meat Paraphrase 10. Nor of victuals nor cloaths to carry with you nor of any thing for your defence by the way For taking so much pains for the benefit of others ye may very reasonably expect to be entertained for all necessaries by them who profit by you 11. And into whatsoever city or town ye shall enter enquire who in it is worthy and there abide till ye go thence Paraphrase 11. Whensoever therefore you come into a town or village inquire what pious person there is dwelling there and there fasten your station and eat and drink what they set before you Lu. 10. 7. and goe not from that house to any other while you stay in the town 12. And when ye come into an house salute it Paraphrase 12. Say Peace that is all kind of prosperity be to this house 13. And if the house be worthy let your peace come upon it but if it be not worthy let your peace return to you Paraphrase 13. And if those of the house be qualified to receive it your blessing shall rest upon it but if not your blessing shall return upon you and they shall receive no advantage but the contrary by your coming among them on a design of so much charity 14. And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet Paraphrase 14. Depart from them and use that expression of shaking off the dust from your feet as a testimony to them that in their rejecting or not receiving of you they have rejected the only remaining means of their salvation and as a testimony against them that will one day be brought to give in a sad evidence the dust shaken off from your feet as it signifies that you have been there and thus been fain to depart from them will fall very heavy upon them 15. Verily I say unto you that it shall be more tolerable for the land of Sodome and Gomorrha in the day of judgment then for that city Paraphrase 15 I assure you the
only signifies one that explores and examines and puts upon the rack in which notion it cannot be taken here but also a keeper of a common gaol and so it must do here the usage in this verse being proportionable and parallel to that which this man had dealt to his fellow-servant v. 30. which was casting him into prison untill he should pay the debt which argues the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to whom he is delivered to be the keeper of that prison and no more there being no use of the rack or torment in this businesse CHAP. XIX 1. AND it came to passe that when Jesus had finished these sayings he departed from Galilee and came into the coasts of Judea beyond Jordan Paraphrase 1. when all those occasions were over on which he spake those things 2. And great multitudes followed him and he healed them there Paraphrase 2. no lesse in Judea now then before in Galilee 3. The Pharisees also came unto him tempting him and saying Is it lawfull for a man to put away his wife for every cause 4. And he answered and said unto them Have ye not read that he which made them at the beginning made them male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they twain shall be one flesh Paraphrase 4 5. Ye cannot but remember the strict union and conjunction betwixt man wife which was appointed by God in the creation Gen. 1. 27. where as soon as the man and woman were created We finde this conclusion made by Adam or rather the historian Gen. 2. 24. that the man was to forsake all and cleave to his wife and continue with her as inseparably as with another part of the same flesh see note on Lu. 16. b. 6. Wherefore they are no more twain but one flesh What therefore God hath joyned together let no man put a sunder Paraphrase 6. And therefore thus are they to be thought of as two by God united into one and then sure that which hath been thus instituted by God must not by man be altered it ought still to continue among you as it was first instituted 't is utterly unlawfull unlesse in case of falsenesse to the husbands bed Mat. 5. 32. to put the wife away 7. They say unto him Why did Moses then command to give a writing of divorcement and to put her away Paraphrase 7. To this the Pharisees objected saying What account then is to be given of that precept in the Law wherein Moses appointed the husband in some cases mentioned by him Deut. 24. 1. to give a bill of divorce unto the wife in this manner permitting him to put her away 8. He saith unto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Paraphrase 8. God in the Mosaical oeconomy knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages that in case you were obliged to live with hated wives and not permitted divorces it would probably cause in you some greater sin for the preventing hereof allow'd a dispensation in his point tolerated divorces and took so much pity and care of the oppressed hated wife as to provide this kind of releef for her commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her with all decently to send her out of the family and in some sort endow her But this you see v. 4 5. was very distant from the appointment of God in the first institution of marriage 9. And I say unto you Whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her that is put away doth commit adultery Paraphrase 9. And accordingly I now define that whosoever shall use that liberty so frequent among you to put away his wife for any lesser cause then that of fornication and then thinke it free for him to marry again that man by marrying another whilst his wife is alive from the obligation to whom he is not nor can be freed is consequently guilty of adultery and so likewise he that marrieth her that is divorced taketh another mans wife which is adultery also 10. His disciples say unto him If the case of the man be so with his wife it is not good to marry Paraphrase 10. Hereupon his own disciples began to object that if marriage brought such an inseparable conjunction with it then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great that it were more prudent not to marry at all then to be subject to such possible inconveniencies 11. But he said unto them All men cannot receive this saying save they to whom it is given Paraphrase 11. To this objection he gave this answer that all men are not capable of that prudentiall ap horisme that a single life is more profitable and fit for their turn then marriage but those only whom God hath some way more then ordinarily fitted for it by some speciall gift 12. For there are some note a Eunuchs which were so born from their mothers wombe and there are some Eunuchs which were made Eunuchs of men and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake He that is able to receive it let him receive it Paraphrase 12. For some live unmarried as being naturally enabled to doe so chastly and without great difficulty some as being by men disabled of which sort there were very many among the heathens ordinarily called Eunuches some out of firmnesse of resolution have gotten that mastery over themselves that they can live chastly in a single life and do so on purpose that they may have fuller vacancy to set themselves apart for the duties of Christianity Now he that finds this agreeable to his condition and can thus conquer and subdue himselfe he may doe accordingly if he please and shall do well and wisely in so doing 13. Then were there brought unto him little children that he should put his hands on them and pray and the Disciples rebuked them Paraphrase 13. that by imposition of hands he would bestow his benediction upon them And his disciples would have chid them away 14. But Jesus said Suffer little children and forbid them not to come unto me for of such is the kingdome of heaven Paraphrase 14. their meeknesse humility and docility are the temper which of all others is most like that which is required of disciples of Christ 15 And he laid his hands on them and departed thence Paraphrase 15. And using that ceremony of imposition of hands frequent among the Jews in all kind of benedictions he bestowed his blessing upon them 16. And behold one came and said unto him Good master what good thing shall I doe that I may
is thine Paraphrase 24 25. I had had experirience of thy severity in requiring increase from thy servants far above that which thou intrustest to them and I for fear of losing my talent and provoking thy displeasure thereby thought it best to dig a hole in the earth and there lay it up safe and accordingly there is thy talent safe again though without any increase of it 26. His Lord answered and said unto him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed Paraphrase 26. Thy words acknowledge thee to have had actually in thy thoughts that I that was one that dealt in merchandise and making of gain would expect profit of that which I committed to thee 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received mine own with usury Paraphrase 27. money-merchants see Note on c. 21. b. and then at my coming home I should have had mine own again and some increase with it 28. Take therefore the talent from him and give it unto him which hath ten talents 29. For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath Paraphrase 29. For to him that useth and improveth Gods grace shall by degrees be given so much that at the last he shall have all abundance but from him that doth not so that which had formerly been given him shall be withdrawn 30. And cast ye the unprofitable servant into outer darknesse there shall be weeping and gnashing of teeth Paraphrase 30. As for him that made no use of nor brought in any increase to his Master from the talents entrusted to him the idle disobedient servant see Note on Luke 17 a. let him be cast out into the dungeon never to come out again that embleme of eternall hell the place of all pains and horror 31. When the son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory Paraphrase 31. All this parable from ver 13. to this place being put as in a parenthesis Christ here proceeds But when Christ comes to judgement whether to execute vengeance on this people or of which that is an embleme to doom every man for his future eternal being then shall his appearance be glorious and full of majesty 32. And before him shall be gathered all nations and he shall separate them one from another as a shepheard divideth his sheep from the goats Paraphrase 32. And all the people of the Jews beleivers and unbeleivers and all other men that have ever lived in this world every one having had some talent to trade with entrusted to him by God shall by the Angels sent out to that purpose ch 13. 41. be gathered before him 33. And he shall set the sheep on his right hand but the goats on the left Paraphrase 33. And all the meek obedient followers and disciples of his he shall place in a state of greatest dignity and preferment but all the unfaithfull disobedient shall be cast into judgement 34. Then shall the king say unto them on his right hand Come yee blessed of my father inherit the kingdome prepared for you from the foundation of the world Paraphrase 34. And then as a King or Judge shall he distribute the joyes and dignities of the kingdome of heaven which before all eternity were designed to be the reward of all faithful servants of God 35. For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in Paraphrase 35. According to every mans works of piety or charity performed in this life expressed here by feeding and entertaining of Christ 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Paraphrase 36. and again of cloathing his naked body tending him when he was sick releiving assisting providing for him and visiting him in restraint 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee when saw we thee thirsty and gave thee drink Paraphrase 37. Then shall those humble faithful disciples of his as not being conscious of any such acts of service or charity shewed to Christ 38. When saw we thee a stranger and took thee in or naked and cloathed thee 39. Or when saw we thee sick or in prison and came unto thee 40. And the king shall answer and say unto them Verily I say unto you In as much as ye have done it to one of the least of these my brethren ye have done it unto me Paraphrase 40. to the meanest man alive partaker of that humane nature which I have honoured by my assuming it 41. Then shall he say also unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the devil and his angels Paraphrase 41. You are an accursed number of men adjudged to eternal hell which was not originally created or designed for you or any of mankind but for the Prince of Devils and those Angels that sinn'd and fell with him but now by your wilful defaults is become your portion also 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Paraphrase 42. And this is a most just reward for your doings your impiety and uncharitablenesse of all sorts For when I was ready to famish for hunger you would spare nothing out of your plenty to relieve me 43. I was a stranger and ye took me not in naked and ye cloathed me not sick and in prison and ye visited me not 44. Then shall they also answer him saying Lord when saw we thee an hungred or thirsty or a stranger or naked or sick or in prison and did not minister unto thee Paraphrase 44. And then they as if not conscious of this impiety shall begin to expostulate that they never dealt thus unkindly with Christ never saw him in any distresse without releiving him 45. Then shall he answer them saying Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me 46. And these shall goe away into everlasting punishment but the righteous into life eternal CHAP. XXVI 1. AND it came to passe when Jesus had finished all these sayings he said unto his disciples 2. Ye know that after two days is the note a Passover and the son of man is betrayed to be crucified Paraphrase 2. Which being a time of executions among the Jewes Christ shall at that time certainly be delivered up by the Jews to the Romans to dye after their manner that is to be fastned on a crosse c. 3. Then assembled together the chief Priests and the Scribes and the
him for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Psal 10. 7. and is rendred by the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledictions and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil is literally and critically to make swear to adjure and is express'd by S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 27. I bind you under the curse of God The law concerning this we have Levit. 5. 1. If a soul shall offend and shall hear the voice of adjuration or execration and so Numb 5. 21. where we have not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execration but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of execration V. 64. Power The right hand of power is the right hand of God the Father who is call'd power by the Hebrewes So Jarchi on Numb 7. 10. Moses received it not from their hands till he was commanded from the mouth of power and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of greatnesse Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory is the spirit of God V. 65. Rent his clothes That rending of clothes was an expression of indignation holy zeal and piety among the Jews express'd on several occasions especially of grief in humiliation and of anger on the hearing of any blasphemous speech is ordinarily known by all Only the difficulty here is how this could be fit or proper for the high Priest to doe which is made unlawfull for the Priests Levit. 10. 6. 21. 10. Thus hath Baronius objected Anâ—al t. 1. An. Ch. 34. but the answer is easie that that prohibition in Levit. extends only to the not tearing of the Sacerdotal garments that is of those which are used only in the Priests office Exod. 28. 32. and 39. 23. and agreeably the Jewes have a rule Qui dilaceraverit vestes Sacerdotales vapulabit He that shall teare any of the Priests garments shall be beaten Besides this 't was indeed also unlawful to enter into the court of the Israelites in the Temple with rent clothes but that was unlawful to any other as well as to a Priest who differ'd not from others in this matter save only in this one circumstance that the high Priest tore his garment from the bottome to the top the rest of the Priests and all others from the top to the bottome V. 67. Smote him c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rod or wand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike with a rod or to thresh to use such a stick as was ordinary in threshing out corn a staffe or cudgel again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike and to mock But then the old Greek and Latine Lexicon hath it otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expalmo alapo to box or strike with the hand And so S. Augustine reads it Si cùm expalmaretur voluit se vindicare Would he revenge himself when he was box'd So Nonnus on John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rude man struck his divine cheek with his audacious hand and Sedulius Non denique passim Vel colaphis pulsare caput vel caedere palmis Aut spuere in faciem plebs execranda quievit The accursed multitude ceased not to cuff him or to strike him with the palmes of their hands or to spit on him And so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to strike the cheek with the bare hand and so Juvencus of the passion of Christ Et palmae in malis colaphÃque in vertice crebri Insultant and prophetabis cujus te palma cecidit Their hands insulted on his cheeks and Prophesie whose hand struck thee and Nonnus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One after another by turnes gave him blâ—wes on the cheek CHAP. XXVII 1. WHEN the morning was come all the chief priests and elders of the people took counsel against Jesus to put him to death Paraphrase 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people c. met together in counsel and there decreed that he was to be put to death and accordingly that they would presse the Roman Procurator to doe justice on him capitally 2. And when they had bound him they led him away and delivered him to Pontius Pilate the Governour Paraphrase 2. And accordingly as one praecondemn'd by them they bound him and 3. Then Judas that had betrayed him when he saw that he was condemned repented himself and brought again the thirty pieces of silver to the chief priests and elders Paraphrase 3. cast by the Jewes Sanhedrim wish'd that he had not done it and was exceedingly grieved and afflicted in mind 4. Saying I have sinned in that I have betrayed the innocent blood And they said What is that to us See thou to that Paraphrase 4. I have committed a foul sin in delivering up into your hands a most innocent person to be put to death 5. And he cast down the pieces of silver in the temple and departed and went and note a hanged himself Paraphrase 5. And when they would not receive the money he would not carry it back again but threw it down as a detestable thing that he was resolved to rid his hands of and leaving it in the Temple departed to his home and was there so affected with sorrow and horrour and despair that in a fit of melancholy or suffocation he suddenly fell down upon his face and burst and dyed Acts 1. 18. 6. And the chief-Priests took the silver pieces and said It is not lawfull to put them into the treasury because it is the note b price of blood Paraphrase 6. And they of the Sanhedrim v. 3. seeing the money thus left in the temple had some thoughts of putting it into the treasury of the Temple but considering that it was money given for the delivering one up to death they conceived it not holy enough to be put in there 7. And they took counsell and bought with them the potters field to bury note c strangers in Paraphrase 7. And upon consultation they decreed and resolved in counsel that the money which they in this hurry did not neglect the disposing of should be laid out for a pious use to buy a piece of ground which had been the Potters for strangers to bury their dead in 8. Wherefore that field was called The field of blood until this day Paraphrase 8. This field was by the people for all the hypocrifie of the Sanhedrim 9. Then was fulfilled that which was spoken by Jeremy the prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value Paraphrase 9. First by Jeremiah in some prophecy of his not now remaining but by tradition famed to be delivered by him and from those which heard it from Jeremy received and after repeated by Zachary c. 11. 12.
as many other things of Jeremies are which makes the Jews say that the spirit of Jeremy rested on Zachary which is the reason that 't is here cited as Jeremies and not as Zacharies See note on Heb. 8. a. 10. And gave them for the Potters field as the Lord appointed me 11. And Jesus stood before the governour and the governour asked him saying Art thou the King of the Jews And Jesus said unto him Thou sayest Paraphrase 11. And Jesus was brought to the bar and examined whether he were the Messias so long expected by that people and he answered Yes I am 12. And when he was accused of the chiefe priests and elders he answered nothing Paraphrase 12. And to all the accusations sent in against him by the Sanhedrim whether by a written bill of theirs or by some attorney instructed by them themselves coming not in Joh. 18. 28. he made no kind of reply 13. Then saith Pilate unto him Hearest thou not how many things they witness against thee Paraphrase 13. Dost thou not think fit to make apology for thy self hearing what charges are sent in by the Sanhedrim and those sufficiently testified against thee 14. And he answered him to never a word insomuch that the governour marvelled greatly Paraphrase 14. All this would not move Christ to make any apology or plea for himself at which Pilate extremely wondred 15. Now at that feast the governour was note d wont to release unto the people a prisoner whom they would Paraphrase 15. Now this being the time of the yearly passover a solemn feast of the Jews 't was customary with the Procurator to gratifie the Jews by pardoning some prisoner of that nation and that it might be the greater obligation to them to give them liberty to choose whom they pleased by votes of the people 16. And they had then a notable prisoner called Barabbas 17. Therefore when they were gathered together Pilate said unto them Whom will yee that I release unto you Barabbas or Jesus which is called Christ Paraphrase 17 Which by many is taken to be the Messias 18. For he knew that for envie they had delivered him Paraphrase 18. That which moved him to make this proposal was because he knew 't was matter of malice in some great persons among them wherein the multitude of the people were not concerned that Christ was thus persecuted and so that the multitude might probably be pleased to have him released 19 When he was set down on the judgement seat his wife sent unto him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him Paraphrase 19. And this he would have been very glad of because when he was on the bench his wife sent him a message how she had been much troubled in a dream and by those terrors incited to stop him from giving sentence of death against Jesus 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus Paraphrase 20. But they of the Sanhedrim prevailed with the multitude that they should make choice of Barabbas and by cry and clamour require Jesus to be put to death 21. Then the Governour answered and said unto them Whether of the twain will ye that I release unto you they said Barabbas Paraphrase 21. do you choose to have released or pardoned according to that custom v. 15. 22. Pilate said unto them What shall I do then with Jesus which is called Christ They all said unto him Let him be crucified Paraphrase 22. The whole multitude instigated by the Sanhedrim cried out v. 23. 23. And the Governour said Why what evil hath he done But they cried out the more saying Let him be crucified Paraphrase 23. But the more Pilate seemed to believe him guiltless the more violent were they in their clamours that he should be put to death 24. When Pilate saw that he could prevail nothing but that rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Paraphrase 24. When Pilate discerned this that his expressing his opinion of Christs innocence did not at all allay the peoples violence but that contrariwise it made them ready to mutine put them into a rage and distemper he solemnly called for water and in the presence of them all washt his hands desirous thereby to free himself of all guilt in doing any thing in this matter and said I will be guiltless it shall or let the whole matter lye upon you 25. Then answered all the people and said His blood be on us and on our children Paraphrase 25. And the whole people cried out let it be so what ever guilt there is in putting him to death let it lye upon us and our posterity 26. Then released he Barabbas unto them and when he had scourged Jesus he delivered him to be crucified Paraphrase 26. though he had intended to inflict no other punishment on Christ but that of scourging Lu. 23. 16 22. and therefore it appears Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion v. 16. nay after the scourging he was very industrions to have saved his life v. 4 8 12. and Mat. 23. 24. scourging is the punishment of some that were not killed yet upon this importunity of the people which he did not think fit to resist to that of scourging he superadded the sentence of death crucifixion also which was wont to have scourging preparative to it see note on Lu. 23. b. 27. Then the souldiers of the governour took Jesus into the common hall and gathered unto him the whole band of souldiers Paraphrase 27. The whole band that guarded the Temple came and surrounded him as a guard to a malefactor 28. And they stripped him and put on him a scarlet robe Paraphrase 28. robe of state such as persons of honour wear in publick assemblies 29. And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews Paraphrase 29. And to make him somewhat which might look like a crown they took thorns and platted them into that form and put it on his head and in stead of a scepter in his hand they gave him a reed and made him hold it in his right hand in a kind of state 30. And they spit upon him and took the reed and smote him on the head 31. And after that they had mocked him they took the robe off from him and put his own raiment on him and led him away to crucifie him Paraphrase 30 31. And having thus dealt with him as a Mock-King and derided him long enough that way they then tooū the reed out of his hands and spit upon him and smote him on the head and
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
unsavory salt If to this it be objected that by this way of interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salt in the second place shall be taken for the salt body or that which hath salt in it whereas in the first place it signifies salt it self the answer will be obvious by reflecting on the parable of salt Mat. 5. to which is immediately subjoyned Ye are the light of the world and to that is added not Do you shine but let your light so shine c. Where as Christians are first named light it self and then luminous bodyes so both there and here Christians are first resembled to salt it self and then immediately to salt bodies or things which have salt in them and so still this is an agreeable interpretation CHAP. XV. 1. THEN drew neer unto him all the Publicans and sinners for to heare him Paraphrase 1. heathens in great multitudes 2. And the Pharisees and Scribes murmured saying This man received sinners and eateth with them 3. And he spake this parable unto them saying 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wildernesse and goe after that which is lost untill he find it 5. And when he hath found it he layeth it on his shoulders rejoycing Paraphrase 5. he brings it home with great care and some pains to him yet 6. And when he cometh home he calleth together his friends and neighbours saying unto them Rejoice with me for I have found my sheep which was lost 7. I say unto you that likewise joy shall be in heaven over one sinner that repenteth more then over ninety and nine just persons which need no note a repentance Paraphrase 7. God in the sight of 〈◊〉 angels shall rejoice and eâ—presse that joy at the returning and repenting and change of one heathen or sinfull Atheisticall liver more then at the daily virtuous performances of those which have never been ingaged in a vicious course and so though they have and want sorrow and wishing it were otherwise for their frequent slips and failings and infirmities and withall a diligence and vigilance and greater industry and study for the future to grow in piety and strength of grace yet having alwaies continued in a virtuous course these need not that change of mind which belongs to others and is properly called by that title of Repentance 8. Either what woman having ten pieces of silver if she lose one piece doth not light a candle and sweep the house and seek diligently till she find it 9. And when she hath found it she calls her friends and her neighbours together saying Rejoice with me for I have found the piece which I had lost 10. Likewise I say unto you there is joy in the presence of the Angels of God over one sinner that repenteth Paraphrase 10. After the same proportion it is that God expresseth joy in the sight of his angels upon the reducing of one indulgent sinner to good life 11. And he said A certain man had two sonnes Paraphrase 11. To which purpose he made use of this other parable by way of story 12. And the younger of them said to his father Father give me the portion of goods that falleth to me And he divided unto them his living 13. And not many daies after the younger son gathered all together and took his journey into a farre countrey and there wasted his substance with riotous living 14. And when he had spent all there arose a mighty famine in that land and he began to be in want 15. And he went and joyned himself to a citizen of that countrey and he sent him into the fields to feed swine Paraphrase 15. And being in that distress he pinn'd himself upon one of the inhabitants of that region being content to be entertain'd by him upon any conditions never so hard and he hired him and set him to feed his swine in the fields allowing him little food but what was allow'd the swine 16. And he would fain have filled his belly with the note b husks that the swine did eat and no man gave unto him Paraphrase 16. And he would have been glad to have fill'd his belly with Aegyptian figs a course unwholsome fruit that swine fed on among them and he could not get enough of them 17. And when he came to himself he said How many hired servants of my fathers have bread enough and to spare and I perish with hunger Paraphrase 17. And meditating with himself he remembred the plenty that his fathers servants had or being reduced to some sense and consideration by this distresse he thus said within himself The meanest of a multitude of my fathers servants feed very plentifully and I am ready to sterve for want of the meanest food 18. I will arise and goe to my father and will say unto him Father I have sinned against heaven and before thee 19. And am no more worthy to be called thy son Make me as one of thy hired servants 20. And he arose and came to his father But when he was yet a great way off his father saw him and had compassion and ran and fell on his neck and kissed him 21. And the son said unto him Father I have sinned against heaven and in thy sight and am no more worthy to be called thy son 22. But the Father said to his servants Bring forth the best robe and put it on him and put a ring on his hand and shooes on his feet Paraphrase 22. Use him with all the expressions of respect kindnesse which are possible bring the best garment that is in the wardrobe 23. And bring hither the fatted calf and kill it and let us eat and be merry 24. For this my son was note c dead and is alive again he was lost and is found And they began to be merry Paraphrase 24. For this return of a prodigall so desperately lost I look upon as if he were risen from the dead because 25. Now his elder son was in the field and as he came and drew nigh to the house he heard musick and dancing Paraphrase 25. Now that son of his that had alwaies continued with him and followed his businesse and observed him diligently parallel to whom is the just person that never run the prodigals course and so needs no repentance 26. And he called one of the servants and asked what these things meant 27. And he said unto him Thy brother is come and thy father hath killed the fatted calf because he hath received him safe and sound Paraphrase 27. to celebrate his safe returne with a time of feasting 28. And he was angry and would not goe in therefore came his father out and intreated him 29. And he answering said to his father Loe these many years I serve thee neither transgressed I at any time thy commandment and yet thou never gavest me a kid that
great note f drops of blood falling down to the ground Paraphrase 44. After that being in such a commotion of mind which signifies an apprehension of extream danger without any trembling at it or endeavour to avoid or escape it he prayed more vehemently and fell prostrate upon his face Mar. 14. 35. saying the same words and more to the same purpose and he swet as men in agonies are wont great glutinous drops like those of blood when it drops on the ground 45. And when he rose up from prayer and was come to his disciples he found them sleeping for sorrow Paraphrase 45. three disciples Peter and James and John Mat. 26. 37. he found them fast asleep this sleep being an effect of that great heavinesse and dispiritednesse which their sorrow had produced 46. And said unto them Why sleep ye Rise and pray lest ye enter into temptation 47. And while he yet spake behold a multitude and he that was called Judas one of the twelve went before them and drew neer unto Jesus to kisse him 48. But Jesus said unto him Judas betrayest thou the son of man with a kisse Paraphrase 48. Is a kisse the token by which thou hast promised to deliver me up to them Mar. 14. 44. 49. When they which were about him saw what would follow they said unto him Lord shall we smite with the sword Paraphrase 49. When the disciples saw what was toward they offered to have fought for his rescue 50. And one of them smote the servant of the high priest and cut off his right eare 51. And Jesus answered and said Suffer ye thus farr And he touched his eare and healed him Paraphrase 51. And Jesus reproving Peter for so so doing Mat. 26. 52. spake to those that came to apprehend him to let him alone but so long as to restore the man his eare and upon a touch he was cured 52. Then Jesus said unto the chief priests and note g captains of the temple and the elders which were come to him Be ye come out as against a thief with swords and staves 53. When I was daily with you in the Temple ye stretched forth no hands against me but this is your houre and the power of darknesse Paraphrase 53. this is the time wherein the devil and you are permitted to work your wills upon me 54. Then tooke they him and led him and brought him into the high priest's house And Peter followed afarre off Paraphrase 54. house of Caiaphas the high priest of that year where the Sanhedrim was assembled Mat. 26. 57. 55. And when they had kindled a fire in the midst of the hall and were set down together Peter sat down amongst them 56. But a certain maid beheld him as he sate by the fire and earnestly looked upon him and said This man was also with him 57. And he denied saying Woman I know him not 58. And after a little while another saw him and said Thou art also of them And Peter said Man I am not Paraphrase 58. another maiden Mat. 26. 71. Mar. 14. 69. see note on the title of S. Matthew's Gospel seeing him said Thou art even one of them But Peter denied and said Woman I am not 59. And about the space of one houre after another confidently affirmed saying Of a truth this fellow also was with him for he is a Galilean Paraphrase 59. And some others that stood by Mat. 26. 73. Mar. 14. 17. affirmed confidently that he was certainly one of his company for said they his speech discovers him to be a Galilean Mat. 26. 73. c. 60. And Peter said Man I know not what thou sayest And immediately while he yet spake the cock crew Paraphrase 60. But he said with addition of oathes and imprecations Mat. 26. 74. I am not what thou affirmest me to be 61. And the Lord turned and looked upon Peter and Peter remembred the word of the Lord how he had said unto him Before the cock crow thou shalt deny me thrice 62. And Peter went out and wept bitterly 63. And the men that held Jesus mocked him and smote him Paraphrase 63. while Peter was in the hall of the high priest Mat. 26. 58. and 69. before the latter part of the precedent story of S. Peter the souldiers that were set to guard Jesus Mat. 26. 67. spit in his face 64. And when they had note h blindfolded him they stroke him on the face and asked him saying Prophecy who is it that smote thee Paraphrase 64. Tell us if thou art able to know and declare secrets 65. And many other things blasphemously spake they against him 66. And assoon as it was day the Elders of the people and the chief priests and the Scribes came together and led him into their councell saying Paraphrase 66. the Sanhedrim met and call'd for him to be brought 67. Art thou the Christ tell us And he said unto them If I tell you ye will not believe 68. And if I also ask you ye will not answer me nor let me goe Paraphrase 68. And if I shall demonstrate to you by never so convincing arguments that I am the Messias you will neither satisfie nor answer my proofs nor yet yield to the force of them and release me out of your hands 69. Hereafter shall the son of man sit on the right hand of the power of God Paraphrase 69. Within a while shall I the Messias be exalted to the right hand of my Father and then shall you see me execute judgment and vengeance upon you Mat. 26. 64. 70. Then said they all Art thou then the son of God And he said unto them Ye say that I am Paraphrase 70. From hence they concluded that he made himself the son of God and asked him whether he were so or no He answered that he was 71. And they said What need we any farther witnesse For we our selves have heard of his own mouth Paraphrase 71. This they concluded to be a blasphemous speech and so that he was guilty of death by his own confession in taking upon him to be the Messias Annotations on Chap. XXII V. 6. Promised What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be more easily determined when 't is resolved that as among Grammarians so in the rest of the places in the New Testament it clearly denotes one of these two things either confession of sinne or giving of thanks both being the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a thankfull acknowledgment or enumeration of benefits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the guilty mans acknowledgement of what he hath done amisse which is vulgarly known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to give thanks In the sense of confessing of faults 't is to be found Mat. 3. 6. Mar. 1. 5. Acts 19. 18. James 5.
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
Greek copies there are which have this story in this place and so the Arabick and most of the Latine so the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed but 't is thought not truly to Athanasius In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable that this part of story was by word of mouth delivered by the Apostles to them that heard them that Papias and others had it as is testified by Euseb l. 3. c. 39. from the Scholars and hearers of S. John that though others of Papias's pretended traditions were not yet this was approved and received by the Church as sufficiently testified to have come from the Apostles and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens and so in later times after the Syriack but before the Arabick and ancient Latine translations put into this place of this Gospel and accordingly read in the Church of God CHAP. VIII 1. JEsus went unto the mount of Olives 2. And early in the morning he came again into the Temple and all the people came unto him and he sate down and taught them 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the midst Paraphrase 3. deprehended in the act of adultery and brought her forth as to judgment And 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the law commanded that note a such should be stoned but what sayest thou Paraphrase 5. those that were thus taken should be subject to any the severest punishment such as stoning was 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not Paraphrase 6. But Jesus gave them no answer but as if he heeded not or understood not their question stooped downe c. 7. So when they continued asking he lift up himself and said unto them He that is without sinne among you let him first cast a stone at her Paraphrase 7. supply the place of the prosecutors and be the first that casts stones at her Deut 17. 7. 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their owne conscience went out one by one beginning at the eldest even unto the last and Jesus was left alone and the woman standing in the midst Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this went out one after another none remaining but Jesus and the woman she standing before him in the posture of an accused person before a Judge 10. When Jesus had lift up himself and saw none but the woman he said unto her Where are those thine accusers Hath no man condemned thee Paraphrase 10. adjudged thee worthy of death 11. She said No man Lord. And Jesus said unto her Neither doe I condemn thee goe and sinne no more Paraphrase 11. neither doe I adjudge thee to death but rather call thee to repentance and reformation 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life Paraphrase 12. Then Jesus soon after the delivering those words c. 7. 38. and in pursuance of the same matter said to them all publickly I am come to enlighten the hearts of all men he that will leave his former course and follow me I will give him that illumination which shall bring him to piety and blisse 13. The Pharisees therefore said unto him Thou bearest record of thy self thy record is not true Paraphrase 13. testimony is not to be heeded or credited is no valid testimony or to be received by us 14. Jesus answered and said unto them Though I beare record of my self yet my record is true for I know whence I came and whither I goe but ye cannot tell whence I come and whither I go Paraphrase 14. Jesus answered My testifying of my self doth not invalidate my testimony my coming from heaven on an embassy to you on anothers not mine own errand and that testified by the Spirit to John Baptist and by John Baptist to you if yee would believe but however to my self undoubtedly known gives a validity to my testimony and joynes God the Father himself in the testimony with me And as the holy Ghost hath testified that I am sent by God so my ascension to heaven which will sufficiently prove my mission being known to me before hand though not to you and being discoverable by the event to you also especially when so many eye-witnesses shall have testified it to you it will follow that my testimony of my self though a single one will be authenticke and valid though perhaps as the one is not already so the other also will not be heeded by you 15. Ye judge after the flesh I judge no man Paraphrase 15. Yee that know not my divine originall v. 14. judge of me only according to my humane extraction and in proportion to that passe sentence of me I am unwilling to say or judge the worst of you otherwise I could say worse of you 16. And yet if I judge my judgement is true for I am not alone but I and the Father that sent me Paraphrase 16. And if I should do so my judgement were valid according to law because this is the judgement also and testimony of my father who by his Spirit and miracles and the voyce from heaven requiring all to believe on me must needs judge them as pertinacious unbelievers who stand out against all this 17. It is also written in your law that the testimony of two men is true Paraphrase 17. And it is known in all laws particularly in that of yours Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever 18. I am one that bear witnesse of my self and the father that sent me beareth witnesse of me Paraphrase 18. And I and my father are those two for as I now witnesse of my selfe which is not against law or reason for me to doe for 't is not mine own cause but concerns others to whom I am sent and not my selfe but onely as a witnesse and declarer so my father also by voyce from heaven descent of his Spirit miracles prophecies testifies my commission from him 19. Then said they unto him Where is thy father Jesus answered Ye neither know me nor my father if ye had known me ye would have known my father also Paraphrase 19. They say therefore unto him Is not Joseph your father have you any other Jesus replyed you will not receive any knowledge concerning me or my father Your acknowledging of me is the only way to bring you
therefore I testifie this and every servant of God is convinced of it and accordingly receives and obeyes me 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all Paraphrase 38. What meanest thou by the truth 39. But ye have a custome that I should release unto you one at the Passeover will ye therefore that I release unto you the King of the Jews Paraphrase 39. set one prisoner at liberty at your intreaty 40. Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber Paraphrase 40. No by no means but release to us Barabbas This abbas was a robber Barabbas was one that in an insurrection had been guilty of murther Act. 3. 14. and was a robber also Annotations on Chap. XVIII V. 3. Lanthornes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a lamp or light but that saith he expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for a lanthorn but as he goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that hath a light on it which being as 't is there contradistinct to the lanthorn is a candle on a candlestick or somewhat proportionable to that among the Jews which we usually expresse by the word Lights that is candles c. set out for use and service V. 28. Lest they should be defiled The Praetors hall was full of Pilates Roman souldiers now these being Gentiles are in that condition of which Maimonides saith that they are to be accounted for such as have a perpetual issue of blood upon them whensoever any thing is to be done wherein the question of cleannesse or uncleannesse is considerable As here in the eating the Passeover of which no unclean person was to partake So that by presence among the Gentiles this legal uncleannesse is contracted as much as by any thing Hence is that of Act. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is unlawful for a Jew to be joyned to or converst with an heathen so Act. 11. 3. Why didst thou go in to those that were uncircumcised and didst eat with them And Justin out of Trogus speaking of the Jews and affirming falsly that they were banish'd out of Aegypt for fear of infecting the Aegyptians with some disease Lest saith he they should be avoided and hated by all other nations for the same cause Caverunt nè cum Peregrinis communicarent quod ex causa factum paulatim in disciplinam religionémque convertit they took care never to communicate with strangers which being first done on this cause so this Heathen had resolved to defame them by degrees turned into discipline and religion that is became a setled law among them So Apollonius Molo in Joseph l. 2. cont Appion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They might not converse with them which chose to live after other customes of life V. 31. It is not lawful for us to The Jewish Rabbines were wont to say that Fourty years before the destruction of the second Temple the power of Judicature in capital crimes was taken from them because say they murtherers prevailed and dissipated capital punishments from Israel And accordingly it appears that Christ here was crucified by the Romans the Jewish form of hanging being by stoning first and then setting up a stake and a piece of wood acrosse it and hanging the dead person up his hands being joyned and nailed together toward the West and then taking him down and burying the wood with him But for crucifying men alive as the Romans did Christ there is nothing to be found among the Jewes who if they had had the execution of him would first have stoned him which they often attempted to doe See Paul Fagius on the Chald. Paraph. Deut. 21. 22. CHAP. XIX 1. THen Pilate therefore took Jesus and scourged him Paraphrase 1. Then Pilate thinking to satisfie the Jewes importunity by inflicting this lighter punishment on him appointed Jesus to be scourged meaning when he had done so to release him see Lu. 23. 16. 2. And the souldiers platted a crown of thorns and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands Paraphrase 3. And saluted him as a mock-king 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I find no fault in him Paraphrase 4. And professe to you that having scourged him I found nothing capital in him or which may deserve farther punishment or indeed any at all 5. Then came Jesus forth wearing the crown of thorns and the purple robe and Pilate saith unto them Behold the man Paraphrase 5. See him that ye accuse for taking upon him to be King of the Jewes these are all the ensignes of his dignity You see he hath been scourged and reproachfully used This may suffice for any fact by him committed Lu. 23. 16. 6. When the chief priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I find no fault in him Paraphrase 6. When therefore those of the Sanhedrim and the officers that attended them saw him they called to have him crucified But Pilate profest he could find nothing for which to doe it and therefore they must doe it themselves if they would have it done for he could not 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the son of God Paraphrase 7. took upon him to be 8. When Pilate therefore heard that saying he was the more afraid Paraphrase 8. afraid of passing any sentence against him 9. And went again into the judgment hall and saith unto Jesus Whence art thou But Jesus gave him no answer Paraphrase 9. What is thy stock or extraction 10. Then saith Pilate unto him Speakest thou not unto me knowest thou not that I have power to crucifie thee and have power to release thee Paraphrase 10. Wilt thou behave thy self thus obstinately toward me who have it in my power either to put thee to death or to free thee from it 11. Jesus answered Thou couldst have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sinne Paraphrase 11. I am under no crime at all in which thou mayst found the right of putting me judicially to death and having the whole host of Angels at my command I am also able to rescue my self out of thy hands So that thou hast neither right nor power to inflict any punishment on me were it not that God who is my father hath in his great wisdome and divine counsells for
and the Scribes if there were as it is not certain there was this equall division V. 28. Thy hand and thy counsel What is meant by the latter part of this speech whatsoever thy counsell hath determined before to be done hath little difficulty in it The truth is clear that God decreed that those things should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be done although he decreed not that the Jewes should doe them but only permitted them to doe what he foresaw they would doe if they were thus permitted The only difficulty is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hand and that will best be explained by looking on the Law of Moses Levit. 16. 8. where Aaron casts lots on the goats One lot on which was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord another on which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Azazel or scape-goate For the manner was thus The two goates were set one at his right hand t'other at his left and two lots were cast into the Kalphi or vessel that is the word used by the Rabbines from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urna or pitcher of which saith Lucian in Hermot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little lots are thrown into the silver pitcher about the bignesse of a bean with inscriptions on them and the Priest drawes out one in one hand and the other in the other Then by the command of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vicarius sacerdos the first of the ordinary priests that ministred to the High-priest he lifts up the hand in which was the lot for the Lord and if it were the right hand he puts it upon the head of the goat at his right hand if the left on that at the left and that goat was holy to the Lord and was presently slain before him the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent into the wildernes◠see Cod. Joma c. 4. § 1. And certainly this distribution of the lots was from the Lord according to that of Solomon Prov. 16. 23. Now by this ceremony of the goat is Christs passion typified and so that phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hand referres to that elevation of the hand wherein was the lot for the Lord and so notes this whole action thus to have been disposed of by God who decreed that Christ should suffer and that just as the goat did under the Law which was offered up to God for the sinnes of the people V. 33. Gave the Apostles witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Theophylact observed to have some energie in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he signifies somewhat to be intrusted with them as a depositum which they were to restore and so speaks as of a debt Accordingly the Vulgar Latine duely reads reddebant testimonium they rendred testiony CHAP. V. 1. BUT a certain man named Ananias with Sapphira his wife sold a possession Paraphrase 1. And one of those that came in to the faith of Christ named Ananias and Sapphira his wife with joynt consent devoted their estate all that they had to the use of the Church and to that purpose made sale of it 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the Apostles feet Paraphrase 2. And when they had done so consented also or combined together to keep some part of the money for which 't was sold for themselves and accordingly they did and came with the other part only and presented it to the Apostles 3. But Peter said Ananias why hath Satan note a filled thine heart note b to lie to the holy Ghost and to keep back part of the price of the land Paraphrase 3. How hath Satan emboldened thee that thou shouldst dare thus to deceive and rob the holy Ghost as thou hast clearly done in keeping back and purloining part when thou hadst consecrated all to Gods service for the use of the Church 4. note c Whiles it remained was it not thine own and when it was sold was it not in thine own power why hast thou conceived this thing in thine heart thou hast not lyed unto men but unto God Paraphrase 4. Before it was sold was it not wholly thine no other man having right to any part of it so the Syriack reads it and when it was sold didst not thou receive the whole summe or price for which 't was sold was it not all in thine hand and power so as thou might'st have fully performed thy vow what motive hadst thou to doe such a thing as this The falsity which was committed in telling us that thou hadst sold thy possessions and brought the whole price of it for the use of the Church when thou didst keep a part of it for thy self was an injury not only to the Church nor so much to us the Apostles as to God himself to the holy Ghost who came lately down to plant this Church and hath such a peculiar relation to it that what is done to that is by interpretation done to the holy Ghost who had the privity of the vow and knew that 't was the consecrating of all and not of this part onely which thou hast brought to us 5. And Ananias hearing these words fell down and gave up the ghost and great fear came on all them that heard these things Paraphrase 5. And as Peter spake these words Ananias fell down dead in the place immediately to the great astonishment and terrifying of all those that were there present 6. And the young men arose wound him up and carried him out and buried him Paraphrase 6. And the men of inferior rank the officers to whom it belonged to bury the dead see note on Phil. 1. c. took him and stript and swath'd him as they used to doe the dead see note on Joh. 19. g. and taking him up 7. And it was about the space of three houres after when his wife not knowing what was done came in Paraphrase 7. And about three houres after this judgement fell on Ananias Sapphira 8. And Peter answered unto her Tell me whether you sold the land for so much And she said Yea for so much Paraphrase 8. And Peter examined and asked her saying Was that summe which ye brought the full summe for which the field was sold And she answered It was 9. Then Peter said unto her How is it that ye have agreed together to tempt the Spirit of the Lord Behold the feet of them which have buried thy husband are at the dore and shall carry thee out Paraphrase 9. to provoke and dare God see note on Mat. 4. c. to try whether he will punish your fraud or no. Behold that thou mayst see what a provocation this hath been to God the
he that did his neighbour wrong thrust him away saying Who made thee a ruler and a judge over us 28. Wilt thou kill me as thou didst the Aegyptian yesterday 29. Then fled Moses at this saying and was a stranger in the land of Madianwhere he begat two sons Paraphrase 29. And Moses seeing himself thus repulsed and on the other side fearing that what he had done already might by being known bring hazard on him as it did Exod. 2. 15. when Pharaoh heard of it he sought to kill him he fled from thence to Midian and there sojourned with Revel Exod. 2. 18. or which is all one with Jethro ch 3. 1. the priest or prince of Midian Exod. 2. 16. and he kept his sheep and married his daughter Zipporah by whom he had two children Gershom so named for his being a stranger or sojourner there and Eliezer from God's helping him or delivering him from the hand of Pharaoh that sought his life Exod. 18. 2 3 4. 30. And when fourty years were expired there appeared unto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in a bush Paraphrase 30. And at the end of a second part of three of his life i. e. of a second 40 years which was also the period of the 400 years prefix'd v. 6. as Moses was feeding his sheep about Horeb or Sinai that mount after so famous for Gods delivering the Law out of it and therefore called the flaming mountain of God Exod. 3. 2. he saw a flame of fire in a bush but the bush was not hurt nor consumed by it which was the appearing of an Angel according as 't was usuall for Angels to appear see note on Mat. 3. k. 31. When Moses saw it he wondred at the sight and as he drew neer to behold it the voice of the Lord came unto him 32. Saying I am the God of thy fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses trembled and durst not behold Paraphrase 32. And this voice of God by an Angel speaking and perhaps as it was usuall thunder joyned with it was so terrible to him and the flame that appeared in the bush so glorious and illustrious that he durst not look upon it but hid his face Exod. 3. 6. 33. Then said the Lord to him Put off thy shooes from thy feet for the place where thou standest is holy ground Paraphrase 33. This appearance of an Angel is an argument and evidence of my peculiar presence from which any place is called holy and therefore in reverence due to such a presence put off thy shooes c. 34. I have seen I have seen the afflictions of my people which is in Aegypt and I have heard their groaning and am come down to deliver them And now come I will send thee into Aegypt Paraphrase 34. Now is the time come wherein I will certainly visit relieve that people of mine the children of Abraham which according to what I foretold him see v. 6. have been used like slaves in Aegypt a long time and to this purpose now I have sent down my Angel the only way of my peculiar presence in any one place that I may commune with thee and send thee on this message as my Commissioner to bring them out thence 35. This Moses whom they refused saying Who made thee a Ruler and a Judge the same did God send to be a Ruler and Deliverer by the hands of the Angel which appeared to him in the bush Paraphrase 35. And so that Moses that they would not receive to avenge their injuries or compose their quarrels ver 27 28. was now sent by God to lead them and bring them out of Aegypt and to this end an Angel sent to talk with him and give him his commission which was done in a glorious manner by a flame in but not consuming the bush 36. He brought them out after that he had shewed wonders and signes in the land of Aegypt and in the Red-sea and in the wildernesse fourty years Paraphrase 36. And at last after the working of many terrible prodigies first in Aegypt then at their departure in the Red-sea he rescued them out of Pharaoh's hands and after fourty years spent in the wildernesse to punish their murmuring and to shew forth more of God's power and miracles in sustaining them there they were at last brought by Joshua into Canaan 37. This is that Moses which said unto the children of Israel A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear Paraphrase 37. Now what was this Moses all this while but a Prophet foretelling the purpose of God to send another great prophet to you in these later daies the Messias which though he were God from heaven yet should here be born in an ordinary condition of a daughter of Abraham and warning you to be sure to receive and entertain him when he should come assuring you that if you hear not receive not him you shall which was the point in hand which Stephen was all this while a demonstrating in answer to what was laid to his charge ch 6. 14. be utterly destroyed Act. 3. 32. 38. This is he that was in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers who received the lively oracles to give unto us Paraphrase 38. This Moses afterward when the people were encamped in the wildernesse was called up to mount Sinai where an Angel spake to him and the Israelites and delivered the Law to them see note on Rom. 3. a. 39. To whom our fathers would not obey but thrust him from them and in their hearts turned back again into Aegypt 40. Saying unto Aaron Make us Gods to go before us For as for this Moses which brought us out of the land of Aegypt we wot not what is become of him Paraphrase 39 40. And after all these prodigies and miracles used by God to give him authority among them the Israelites murmured rebelled against him still and had more mind to be in Aegypt again then under his government and to that purpose made them pictures of the Aegyptians Gods to goe before and lead them as Moses did viz. a calf v. 41. only upon pretense that Moses had forsaken them was gone they knew not whither when indeed he was only called by God unto the mount to receive commandements to give unto them 41. And they made a calf in those daies and offered sacrifice unto the Idol and rejoiced in the works of their own hands Paraphrase 41. And when they had made this calf they very solemnly worshipt it and by sacrifice and festivities celebrated that idol which they themselves made in the same manner as God himself is wont to be worshipped 42. Then God turned and gave them up to worship the host of heaven as
Now while Paul waited for them at Athens his spirit was stirred in him when he saw the city note b wholly given to idolatry 17. Therefore disputed he in the synagogue with the Jewes and with the devout persons and in the market daily with them that met with him Paraphrase 17. And thereupon he did not onely preach in the synagogue of the Jewes to the Jewes and Proselytes but in other places of concourse he took occasion to make known the Christian doctrine to all the heathens that he met with there 18. Then certain Philosophers of the Epicureans and of the Stoicks encountred him and some said What will this note c babler say Other some He seemeth to be a setter forth of strange Gods because he preached unto them note d Jesus and the resurrection Paraphrase 18. And some of the learned men of Athens of the two contrary sects one that denied all providence the other that denied all freedome of will 19. And they took him and brought him unto note e Areopagus saying May we know what this new doctrine whereof thou speakest is Paraphrase 19. to the place of judicature at Athens and examined him what new religion 't was that he taught 20. For thou bringest certain strange things to our cares we would know therefore what these things mean Paraphrase 20. For all that yet we hear is very new and strange we desire to have a full account of all 21. For all the Athenians and strangers which were there spent their time in nothing else but either to tell or to hear some new thing 22. Then Paul stood in the midst of Mars's hill and said Ye men of Athens I perceive that in all things ye are too note f superstitious Paraphrase 22. Paul being brought before the Judges in Areopagus said Ye Athenians have a greater number of Gods which ye worship then any other cities have 23. For as I passed by and beheld your devotions I found an altar with this inscription note g TO THE UNKNOWN GOD whom therefore ye ignorantly worship him declare I unto you 24 God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands Paraphrase 23 24. This God therefore whom you acknowledge not to know and yet professe to worship is he that I preach the invisible God of heaven and earth ruler because creator of all which cannot be contained in any shrine of man's framing 25. Neither is worshipped with mens hands as though he needed any thing seeing he giveth to all â—â—fe and breath and all things Paraphrase 25. Nor can any image made by man be a proper instrument to worship or propitiate him he being so farre from wanting any help of ours that he gives to all their very life and all that they have 26. And hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Paraphrase 26. And from one Adam first and then from one Noah hath framed a whole world of men fixing times and places in great order and wisdome of disposal 27. That they should seek the Lord if haply they might feel after him and find him though he be not farre from every one of us Paraphrase 27. And the end of all that is that they might look after him that created them and worship him And though they were left through their sinnes as in the dark in grosse ignorance yet was God so palpably to be discerned that by feeling or groping as blind men in that dark they might if they would but seek find him who is indeed very neer every one of us even as the soule that animates every one 28. For note h in him we live and move and have our being as certain also of your own poets have said For we are also his off-spring Paraphrase 28. For our life motion and subsistence is wholly through him according to that which Aratus an heathen Poet said 29. For as much then as we are the off-spring of God we ought not to think that the Godhead is like to gold or silver or stone graven by art and mans device Paraphrase 29. God therefore being our creatour can in no reason be supposed by us his workmanship to be the work of our hands such as a piece of gold or silver or stone with a signature upon it 30. And the times of this ignorance God winked at but now commandeth all men every where to repent Paraphrase 30. And 't is certainly long enough that men have gone on in such prodigious conceits as this Be it therefore now known unto you that there is place of repentance if you will make hast to accept it For God not looking or fastning his eyes upon the continued idolatry of the heathens for many years which might provoke him to desert them for ever now sends us to you their progeny to call you to repentance enters a new covenant with you as well as others a covenant of free pardon upon reformation 31. Because he hath appointed a day in which he will judge the world with righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Paraphrase 31. Having now determined the way by which the whole world shall be judged viz. by their receiving or not receiving of Christ whom by raising him from the dead he hath held out to all men to believe on and woe to them that shall now refuse him 32. And when they heard of the resurrection of the dead some mocked and others said We will hear thee again of this matter Paraphrase 32. And when he mentioned that of rising from the dead some of those learned men the Epicureans especially which denied all future life fell a scoffing 33. So Paul departed from among them 34. Howbeit certain men clave unto him and believed among the which was Dionysius the Areopagite and a woman named Damaris and others with them Paraphrase 34. And some believed and associated with him particularly Dionysius one of the senators or Judges in Areopagus see note c. and Damaris his wife and some others Annotations on The Acts of the holy Apostles Chap. XVII V. 6. Turned the world upside down What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will best be discerned by the use of the word Gal. 5. 12. therâ—â—e render it troubling and so it appears to signifie by comparing it with v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that troubleth you shall bear his own judgement as before he said c. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that there are some that trouble you So Act. 15. 24. the same is express'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some troubled you with words And thus we may resolve by the use of other Authors
nor uncircumcision but a new creature Paraphrase 15. the renewed regenerate heart c. 5. b. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God Paraphrase 16. all renewed regenerate persons which whether circumcised or no are equally the people of God and acceptable in his sight 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus Paraphrase 17. For the time to come I should be glad if they that are Christians or would be esteemed so would not cause trouble or vexation to me for I am now otherwise employed then to need that trouble and have greater evidence of my being a servant of Christ then to doubt of the sincerity of the discharge of my office and my acceptance with him howsoever I am looked on by you for I have on me those afflictions which are marks and notes of a servant of Christ and which testifie me to belong to him and that 't is not long before he will seise me as his own peculiar 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen Unto the Galatians written from Rome Paraphrase 18. the favour and loving kindnesse Annotations on Chap. VI. V. 1. Spiritual What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spiritual here may appear by what hath been said of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit Luk. 9. d. which signifies not onely the Spirit of God whereby men are reformed and the deeds of the flesh in the precedent chapter mortified but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers and gifts which were bestowed on men in the Church in order to Ministerial functions or offices there And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual are here thus to be understood in proportion to and by Analogie with these may be guess'd by the severals which here follow first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit of meeknesse which these Spiritual men are to use This clearly belongs to the power of the keyes vested in the Governours of the Church and is therefore set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod 1 Cor. 4. 21. where as coming with the rod evidently signifies proceeding to discipline to Censures of Excommunication so coming in the Spirit of meeknesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciplining in meekness 2 Tim. 2. 24. is admonishing those meekly that have offended and to whom that method of fraternal reprehension is first necessary as perhaps also admitting to repentance and absolution those that have reformed upon the infliction of the Censures And accordingly this Spirit of meeknesse here is this milder part of the Apostolical office which is to precede the more severe and to prevent it if it be possible first Admonitions and Reprehension which if they prevail there is no need of proceeding any farther and secondly an easy admission to penitence in case the Censures have pass'd upon him without proceeding to any higher degree of Censures as in case of obstinacy might be seasonable To this second the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may incline which we render Restore but signifies properly to put in joint any member of a body which is dislocated and so it fitly belongs to the restoring an Excommunicate person to the society and peace of the Church but yet not onely so but signifies also to recover the offender to a sense and reformation be it by admonition reprehension or any such milder means see Note on 2 Cor. 13. c. And the doing of this being proper to the Governours of the Church it follows that these be here meant by the Spiritual V. 11. How large a letter What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Theophylact hath express'd his opinion S. Paul saith he was accused to preach in other places for the observation of the Mosaical Law contrary to what this Epistle contains This forced him to testifie what here he saith under his own hand that he did no where preach for the Law c. 5. 2. and c. 6. 14. And therefore whereas his other Epistles were oft written by an Amanuensis and onely the salutation with his own hand yet here saith he he was forced to write all himself and that as he will conjecture though he was not very well skilled in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he And this as he thinks is noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not how long or how great but of what manner what sort noting the quality rather than quantity And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are letters meaning the letters of the Alphabet and not so properly an Epistle And accordingly saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not to denote the length or magnitude but the deformity of the letters or characters in which this Epistle was written S. Paul being necessitated to write it all with his own hand But now granting as we have reason this to be the right notion of the single words yet there is no necessity either this should be thus applyed to the illness of the character or inlarged to the writing the whole Epistle with his own hand that is not so much as intimated in any other place or in any antient record and this one place cannot conclude it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the sort or kind of the hand indefinitely not defining what it was save onely that it was such as was known to be his For so 2 Thess 3. 17. the writing the salutation some few words in the close with his own hand was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the token in every Epistle that by which it was known to be his And so if here it be supposed that the whole Epistle were written by an Amanuensis as far as to c. 6. v. 11. and then the pen taken into the Apostles own hand and used by him to the end of the Epistle he may well begin thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see and know with what kind of letters I have written you know the character that it is my own hand under which it is that I testifie all that is before written in the Epistle particularly that which is in answer to the calumnie against me as if I preached circumcision c. in other places which I have assured you and demonstrated by my persecutions from the Jewes that I do not and to this purpose I here adde again under my own hand a character of your Gnostick seducers v. 12 13. and the profession of my own opinion and practice v. 16 18. and again an evidence of my doctrine and practice from my sufferings v. 17. And thus the whole difficulty is sufficiently explicated without imagining any more Or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have written be thought to conclude that he had written that which went before and so the whole Epistle I answer that it is
and subordinately to him 23. Which is his body the fulnesse of him that filleth all in all Paraphrase 23. The Church I say which is the body of Christ and so is required to make him perfect in this relative perfection as the body is required and necessary to the perfection of the head though absolutely considered he is most exactly perfect of himself see note on Rom. 11. d. Annotations on Chap. I. V. 4 Chosen us in him What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chusing in this and all other places will be found set down at large Note on 1 Pet. 2. c. All that must here fitly be enquired is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods chusing in Christ And that will best be discerned by comparing it with the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing us in Christ ver 3. For that the blessing and the electing belong to the same matter appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as a term of proportion or similitude in the front of this verse which makes the connexion betwixt them thus that God hath blessed us in Christ according as he hath chosen us in Christ that is that his actual present blessing them at that point of time was correspondent to what God had decreed before the foundation of the world Now what the blessing there spoken of is appears in general by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual blessing or blessing in things which belong unto heaven and again by the predestination in order of nature precedent to it which is specified to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adoption and lastly by what is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us to be or that we should be holy and unblemish'd before him in love all which specifie the matter of the election here spoken of to be the same as of his blessing of us viz. our holy blameless conversation such as becomes sons of God a spiritual Christian obedience in all manner of piety and charity such as Christ came to plant in the world and in which respect he is said to bless us in turning every one from his iniquities Act. 3. 26. and so 't is here distinctly added c. 2. 10. that good works are the things to which God hath before prepared that is elected us that we should walk in them This then being the general matter of the election here spoken of not salvation or bliss in another world but holiness or piety here is yet farther determined or limited by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him or in Christ specifying Christ to be the means of bringing all particularly the Gentiles to this holy life from all eternity predetermined by God to doe so as in that place of the Acts God sent him thus to bless us And this Christ hath done by revealing Gods Will both in the precepts which contain this holy and blameless life in them and by his promises which so strongly and powerfully invite and oblige and by his terrors or threats which engage us to the performance of his precepts and so again by the miracles c. which signifie him to be sent by God but especially by his death and resurrection the first to testifie the truth of what he preach'd and withall to expiate for our sins and strike and seal in his blood a covenant of mercy with all Gentiles as well as Jewes of pardon of foregoing sins upon condition of reformation and amendment and of giving strength and grace to perform what God now under this Covenant requires of us without which as we should have had no encouragement to amend so we had been utterly unable to have performed that work of reformation and the second to confirm from heaven that he dyed an innocent person in the testimony of that truth thus owned by his father and by enstating him in that power and dominion at Gods right hand to enstate on him also the power of actual giving that grace to Gentiles as well as Jewes which by his death he purchased for all This then is the plain meaning of Gods electing in Christ c. Gods free undeserved mercy in decreeing to bestow Christ upon all as the means of all other most effectual to engage and bring men to holiness and purity of life that is by what Christ hath done and suffered for Gentiles as well as Jewes to call and bring home sinners of all sorts to repentance And this farther appears v. 9 10. where the mystery of his Will according to his own good pleasure which is all one with his election here is specified to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering all things that is Jewes and Gentiles together in Christ that is making Christ the means of calling and bringing in the most Idolatrous Gentiles as well as Jewes to receive the faith and obey the commands of God in Christ And this is the subject of a great part see ch 2. of this ensuing Epistle All which as it makes the vocation of the Gentiles as well as Jewes to be the matter wherein Gods election here is terminated and is very farre from denoting any irrespective Decree of bestowing eternal salvation on some few which includes the absolute rejection or dereliction of all others so it no way inferres their faith or repentance to be irresistibly wrought in them by this Decree of election or by the means determined therein but only that God hath in Christ pitch'd on most wise most powerfull most efficacious means of calling and melting even the Gentiles the worst of men which he likewise foresaw would be effectual on many by the power of his grace though many others through their own obstinacy would contemn and not make use of it V. 10. Gather together in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arithmetick signifies a summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting many members together into one hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put many severals together and when 't is used of speech then 't is to speak briefly and summarily Eccles 32. 8. and so saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to contract a long discourse into few words It is used in military affairs for the contracting or putting together scattered souldiers into one troop In Rhetorick it is the repeating and gathering the head of the former discourse or oration In all it is the bringing into one those that were several and so it is here the uniting and joyning together of those that were disparate and served before the same that in the parallel place Col. 1. 20. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binging all to an agreement or pacification V. 11. Obtained an inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading signifies to be taken as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or patrimony in
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
bearer of this Epistle as is affirmed in the Subscription it is not certain nor if we will judge by c. 13. 23. probable for there mentioning Timothies being set at liberty it is added with whom if he come shortly I will see you which referres to the Authors intention to bear Timothy company to them which is not well reconcileable with Timothy's carrying this Epistle from him So that in all these circumstances there is very little certainty As for those to whom it is written the Hebrews they are the Jewes Christian which the Author had known in Iudea and Syria which all belonged to Ierusalem as the chief and principal Metropolis who being persecuted by the unbelieving Jewes were by the infusions of the Gnosticks inclined to great caution and complyances and consequently began to forsake the Christian assemblies and to fall off from the profession of the faith which being the occasion of this monitory Epistle the subject of it consequently is to confirm them in the truth of the Gospel against the Jewish pretensions to represent the great danger and sin of falling off and to fortifie them with constancy and perseverance by many examples of faith and patience putting them in mind of the deliverance from their persecutors which should now very shortly befall them c. 10. 37. That this Epistle was written in Hebrew is phansied by some but without any reason the Hebrewes to whom it was written understanding and speaking Greek from whence they are called Hellenists in many places And accordingly the places of the Old Testament which are cited in this Epistle are generally set down in the words of the Septuagints translation which was in use with the Hellenist Jewes and read in their Synagogues CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets Paraphrase 1. God which used formerly several steps or degrees and likewise several waies and means of revealing to men the things to come delivering them out in portions not all together and that sometimes by visions or by dreams sometimes by the oracle sometimes by the coming of his Spirit upon the prophets and sometimes by voice from heaven 2. Hath in these last daies spoken unto us by his Son whom he hath appointed heir of all things by whom also he made the worlds Paraphrase 2. In this latter age of the world hath sent his Son out of his bosome the eternal Son of God to exercise this office to take our humane nature upon him therein to declare with more authority his Fathers will unto us and as a prophet to foretell his designe of dealing with his Church see c. 2. note b. And to reward his fidelity in this office he hath gâ—ven him dominion over all things power to command the judge men to rule and govern the Church as it was he also by whom he hath created the heaven and the earth 3. Who being the brightnesse of his glory and the expresse image of his person and note a upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisible Joh. 1. 18. and having perfect dominion over all and accordingly administring all by his divine power having by his death and resurrection done his part toward the justifying and sancifying us pardoning our sins and reforming our wicked lives he ascended to the right hand of his Father in heaven there to sit as having finished that part of his priestly office which consiste in sacrificing to which they that were separated were appointed to stand before the Lord Deut. 10. 8. and there to reign and as a king to defend his faithfull servants and punish his enemies 4. Being made so much note b better then the Angels as he hath by inheritance obtained a more excellent name then they Paraphrase 4. And so is advanced to a superiority even over the Angels themselves which you may discern by the compellations that are bestowed on him farre higher then any that are bestowed on the Angels 5. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a father and he shall be to me a son Paraphrase 5. As that of Son in the second Psalme which though in some sense it belong to David yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias so likewise that 2 Sam. 7. 14. delivered to Solomon as he was a type of the Messias which in some degree true of him was in a much more eminent manner to be understood of Christ 6. And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him Paraphrase 6. And again when the Scripture Psal 97. speaks of the Lord that is the Messias his reigning v. 1. and in the process of the Psalme describes his entring on his kingdome that which commenced at his ascending into the superior world the heavens here v. 3. and c. 2. 5. the express words of the Psalmist are v. 7. 7. And of the Angels he saith Who maketh his Angels spirits and his ministers a flame of fire Paraphrase 7. Whereas the titles which he gives the Angels are no higher than of winds and flames Psal 104. 4. 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteonsnesse is the scepter of thy kingdome Paraphrase 8. But he gives farre higher titles to the Messias calling him the eternal King and God mentioning his throne and scepter and his great justice in exercising his Regal power in succouring the faithfull and punishing the obdurate and addressing to him in this dialect Psal 45. 62. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows Paraphrase 9. All thy doctrine and practise thy words and thy example have been designed for the advancing of all kind of vertue and by way of reward for that God hath entertained or treated thee more liberally then any other see note on Mat. 26. c. and on Act. 10. c. preferred and dignified thee before all Angels and men 10. And Thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands Paraphrase 10. Another place Psal 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world to the Messias calling him Lord and Creatour of heaven and earth which is a proof of what is added in the end of v. 2. and adding 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as
Testament save only in Saint John's writings who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is more reasonable here to take it for the word of God that is that which had been delivered by Christ and particularly that severe sanction and denunciation of judgment against all that hold not fast to him in time of temptation those that openly or clancularly deny him by their words or actions For it must be observed that this Epistle being accommodated to the present condition of the Christians in Judaea who were now daily sollicited by the Gnosticks and drawn off from their constancy and purity doth labour by all arguments to fortifie them And in this Chapter doth it by two arguments one depending on the other First from the advantages which they shall reap by a constant adhering to Christ not only eternal rest in heaven an ample reward for all their persecutions whatever they are but even in this life more peaceable dayes of professing and worshipping Christ when the unbelieving Jewes the persecutors should be destroyed and that time was now at hand c. 10. 37. And this hath formerly been explained to be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest that is here spoken of a rest from the labours that is wearysome persecutions and pressures that lay upon them This he resembles to the Israelites Canaan as in the refreshment that it yielded the people of God after a sad travaile in the wildernesse so in the propriety that the faithfull servants of God had in it none but they admitted to it when they that had been brought out of Aegypt and received the Law from God's mouth at Sinai and so were highly favoured and dignified by him yet upon their murmuring and falling back toward Aegypt in their hearts through impatience of hardships and the like herein directly parallel to the Gnosticks and those that were seduced by them who either secretly or openly forsook Christ in time of persecutions were cut off and destroyed in the wildernesse and not a man of them entred into Canaan And accordingly the second argument is here taken from the severity of Christ's denunciations against these every where in the Gospel which shall thus fall off from him the seed on the stony ground and they that are scandalized in him and they that seek to save their lives c. which denunciation saith the author here shall like a divine vengeance sharper saith Theophylact then warre or sword was to the rebellious Israelites certainly find out every one that is obnoxious to it how secretly soever he have contrived it This is here rhetorically and figuratively express'd by the resemblance of a priests knife cutting up the sacrifice proceeding and entring into the least and the most secret parts of it the nerves the least and the marrow the inmost parts And all this meant but to assure them that they which thus fall off shall never be concealed This vengeance foretold will find them out if they be not carefull to make good their constancy and so to be of the number of those to whom the rest is promised which is the meaning of that exhortation ver 11. which this is set to back as the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word of God is living c. Upon which it followes ver 14. that we should therefore hold fast our profession or a vowed confession and acknowledgment of Christ considering what he hath suffered before us by which we may be sure that he will assist and relieve us if we stick fast to him V. 13. Opened The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath been much doubted of I conceive it is most clearly that which Phavorinus thus expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to cut in two to divide down the Spina dors◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spondyls of the back-bones and so it belongs clearly to the custome of the Priests in examining the sacrifices whether they were intire and without blemish or no. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try and search the sacrifices as in Lucian c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The priests put a crown on the beast's head and having first searched it a great while if it be perfect they bring it to the altar and among the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look as a Momus or Censor and consider whether there were in the sacrifice any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blemish whether all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immaculate and unhurt They that did this were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who to that end used to flay the body first and then cut it down the neck or back-bone called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being so cut to lay it upon the Altar that the Priest might search and look into the inwards and as Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is hid in the belly c. To which refers that of Solomon Prov. 20. 27. The spirit of the man is the candle of the Lord searching the hidden parts of the belly As therefore the entrails of the sacrifice and the most secret parts are conspicuous to the Priest by the help of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by cutting the sacrifice thus down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neck or back-bone so are all before the word of God the most secret things discerned and seen into that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked in reference to flaying taking off the skin with which the flesh was clothed and covered and cut down the back also Thus saith Isidore Pelusiote Ep. l. 1. 94. that the phrase here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a metaphor of consecrated beasts brought to sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For as they being flay'd are made naked and devested of all the visible covering and shew the placing of those things which were hid within and are cut down the back-bone to the end that he may search and look into every bone and part that all may be cleansed or found to be pure before they are sacrificed so c. Hence is that of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies discovered and made manifest V. 16. Throne of grace The Jewes mention a double throne of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of pity or mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of judgment and they adde that when sitting in the throne of judgment he sees the multitude too great of those that deserve punishment he then removes to the throne of mercy or pity that is of pardon CHAP. V. 1. FOR every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sinnes Paraphrase 1. To this purpose of Christ's being our high
Melchisedek as an act of bounty and hospitality opposite to what Amalek after did to Israel Amalek saith he met not Israel with bread and water but Melchisedek met Abraham with bread and wine and presented it to him and blessed him And Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought forth gifts and abundance of victuals to Abrahams army and at the feast began to commend Abraham and bless God that had subdued his enemies All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger as his blessing him was of his Priestly office And therefore thirdly it cannot be imagined that Abraham had all his possessions there with him at that time but only the spoils which his conquest had afforded him and nothing else unlesse there were some small remainders left of provision which he had carried out for his march Nay fourthly the manner of paying tithes being not ordinarily thus that a man should give the tenth of all his possessions but only the tenth of his increase much lesse that he should give a tenth of that all whensoever or as oft foever as he meets a Priest but only at the time of harvest or whensoever he receives from Gods hand any kind of increase it will not appear reasonable that Abraham should at this time pay to Melchisedek a tithe of all his possessions nor indeed of any thing but what he had now reaped by way of harvest that is of the increase that Gods prospering hand had given him in the victory over those Kings And of that it is that it is here said he presented the tithe to Melchisedek and having done that and allowed a portion to them that went with him Gen. 14. 24. he restored all the rest but what was eaten in the war v. 24. to the King of Sodom from whom it had formerly been taken and so the truth is of the whole tithe which Abraham gave Melchisedek no part was of his own possessions but only of the King of Sodom's goods which Abraham had taken as lawful reprizal from the four Kings on whom he avenged the cause of his nephew Lot and the King of Sodom formerly conquered by them All which notwithstanding it still stands good in the fifth place that Abraham did pay full tithe and that of the choicest of this increase of his that is of the spoils taken in that warre and that will be a sufficient example and testimony of the custome in Abrahams time of paying tithes to the Priest of all our increase of what kind soever it is Though that this was paid to a Priest of another country ver 6. was a peculiar dignity and honour to Melchisedek as 't is there intimated the due being only to receive tithes of their own country-men ver 5. Paraphrase 1. 1. Glaph tit de Abr. Melâ—hi V. 5. People according to the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the Jewes that people called oft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people as when Caiaphas prophesies that it was expedient that one man should die for the people and that the whole nation perish not and many the like and so here with an addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that were under the Mosaical Law that is punctually the Jewes And this is more probable then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe according to the Law for that had been said before in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have commandment and needed not again be so suddainly repeated and secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that follows seems to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their brethren as an interpretation of what went immediately before which cannot be of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe according to Law but will very readily be so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people according to Law in this notion of it that people to which the Law was given the legal people the people of the Jewes V. 19. Draw nigh What is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will appear by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies promiscuously to draw nigh and to offer From it comes the ordinary word Corban which the Evangelists render a gift viz. that which is presented and consecrated to God in the Temple and the place where the offerings were laid up was also called by that name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts Luk. 21. 4. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also both to draw nigh and to offer From the first notion of it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neer seems to be derived the Consonants or Radicals in both being the same and accordingly 't is fitly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw neer So Exod. 19. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests that draw nigh unto the Lord and Lev. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall not draw nigh to offer sacrifices And this and the other signification of the Hebrew words are here both contained under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh which is here answerable to either of those Hebrew For that is the meaning of it here that we by our high Priest Christ are made a kind of Priests our selves enabled to draw nigh to God and offer up our selves to him to present our bodies to him a living sacrifice Rom. 12. 1. to lift up pure hands 1 Tim. 2. 8. that is to doe as the Priests were wont to doe This the vulgar Latine seems to have considered when he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here offerre to offer not as Lucas Brugensis conjectures as if he had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but out of the exact critical notation of the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these writers and the translators of the Old Testament V. 24. Unchangeable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that which doth not passe from father to son from one successor to another is from the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transire to passe and so they are the words of Atbanasius concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a pontificate or Priesthood that passeth not away or doth not go by succession to others CHAP. VIII 1. NOW of the things which we have spoken this is the summe We have such an high Priest who is set on the right hand of the throne of the Majesty in the Heavens Paraphrase 1. Now to recapitulate all that we have said in this matter of Christs being our high Priest The high Priest The high Priest which intercedes for us Christians is one that is entred into Heaven and there sits at the right hand of God that is reigns there hath all power given unto him and so is a King and Priest together actually bestowes upon us all
fain to die before he entred heaven 21. And having an high priest over the house of God Paraphrase 21. And having one that intercedes for us at the right hand of God and that hath taken upon him the whole care of his Church and of every faithfull servant of his that shall adhere and keep close to him 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Paraphrase 22. Let us serve and worship him unfeignedly being fill'd with faith see note on Luc. 1. a. and h. and having reformed our wicked lives in sincere resolution of heart without which there is no more reception to be hoped for at God's hands Isa 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing till they were sprinkled with water by the priest and having our actions washed and pure also 23. Let us hold fast the profession of the faith without wavering for he is faithfull that promised Paraphrase 23. Let not all the afflictions and dangers that can approach us move us so much as to waver in our Christian profession which having the hope of eternal life joyned with it is fortification enough against all the terrors of this world having God's fidelity engaged to make good the promise to us 24. And let us consider one another to provoke unto love and unto good works Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another to provoke and excite one another to charity and all actions of piety such as are joyning in the publick service ver 25. whensoever we see any thing of fainting or growing cold in any 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Paraphrase 25. And not suffer our selves to proceed so farre toward defection as to give over the publick assemblies the forsaking of which is not onely deserting of the publick profession of Christ but also of the means of growth in grace but stire up one another to the performance of this and such other duties of confession toward Christ by this argument among others that now their deliverance from the persecutions which so discouraged them is near at hand by reason of the destruction of the enemies of the crosse the Jews and Gnosticks that have caused all these persecutions which therefore would make it unreasonable for them now to give over their constancy and lose all when they are so near the end of their voyage see Rom. 13. 11. and Jam. 5. 7 8. 26. For if we sin wilfully after we have received the knowledge of the truth there remaineth note b no more sacrifice for sins 27. But a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries Paraphrase 26 27. For if we obstinately commit such a sinne as this defection from Christ and forsaking Christianity as they that forsake the publick assemblies are in danger to doe after once receiving it see note on Mat. 12. h. there is no plea or apologie of ignorance or unwillingnesse for that and consequently as under the Law no sacrifices are to be offered for such nor ever any for Apostates so now there is no way of remission which will be profitable for such all that is to be expected is the judgments and wrath of God such as are like to be sent out speedily to utter destruction against all such enemies of Christ see note on 2 Per. 3. g. and Heb. 6. b. 28. He that despised Moses Law died without mercy under two or three witnesses Paraphrase 28. He that offended willfully and so capitally under Moses's Law was not capable there of any mercy but the thing being proved against him by competent testimony he was to be put to death 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace Paraphrase 28. How much sadder then will his condition be judged to be who against all light and conviction received and formerly assented to shall thus fall off and by doing so joyn with those Antichristian Gnosticks and Jewes the crucifiers of Christ and enemies of Christians which have despised Christ as vile and nothing worth yea as one that died as a malefactor and so his blood no better then unclean profane blood not such as will bring any benefit to us as it was designed to doe and scorn and reject the Gospel it self revealed to us by the Apostles authorized thereto by the descent of the Spirit on them and other mercies in it so graciously bestowed on us 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people Paraphrase 30. For we know it is the Lord that said Vengeance c. and again Psal 135. 14. that God will avenge his people his Church and consequently will avenge the cause of those which now suffer among you against their persecutors in his time if you can patiently wait for it 31. It is a fearfull thing to fall into the hands of the living God Paraphrase 31. To which purpose you may be armed with this consideration that 't is not near so formidable a thing to be persecuted and punished by mortal men as by him that lives for ever see Mat. 10. 20. 32. But call to remembrance the former daies in which after ye were illuminated ye indured a great â—ight of afflictions Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection there is no reason considering how when you did first receive the faith see Rom. 13. 11. ye indured afflictions courageously and therefore ought not now at last to fail in any reason lest you lose the fruit of all that 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Paraphrase 33. Suffering most courageously and notoriously your selves and shewing your fellow-feeling and common concernment with them that were thus afflictâ—d 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance Paraphrase 34. For first to the latter of them see note on Mat. 7. â— you expressed your sense of my sufferings and perhaps of many others that were in like manner imprisoned in mourning for me and relieving me and for the former ye parted with your worldly wealth which was violently torn from
6. 3. in their bodies unprofitably 20. Which sometime were note g disobedient when once the long-suffering of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight persons were saved by water Paraphrase 20. Those men I say at that time which living in all uncleannesse believed not the preaching of Noah nor heeded his building the Ark by which yet 't was clear there should be a deluge and very few escape or be saved in it when God gave them that fair and merciful warning and call to repentance 21. note h The like figure whereunto even Baptism doth also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ Paraphrase 21. To all which we have now the direct parallel as in the violence such as Gen. 6. 11. the wicked devouring and persecuting the righteous and in the Gnostick pollutions answerable to the corrupting themselves before God v. 12. an effect of what was done v. 2. so in God's warning and denouncing of judgments and shewing a way to the righteous that stick close to him to escape to wit the renouncing of those heathen sins noted by Baptism that antitype to the Ark in the water keeping men safe from being drowned I mean not that outward part of baptism alone which is but the cleansing of the body but that which is signified by it as it is the Sacrament of initiation the seeking to God as to the oracle for the direction of the whole future life see note on Rom. 10. f. and the undertaking faithfully to perform those directions delivering first out of the deluge of sin and then of destruction attending it and this I say as an eminent effect of the resurrection of Christ who rose on purpose to turn all that will be wrought on from their iniquities Act. 3. 26. and so bring destruction and vengeance on all others 22. Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Paraphrase 22. Who since that resurrection is now ascended to heaven to undertake the ruling of all things all power both of Angels and men being given unto him and to subdue and bring down the disobedient of both sorts the very devils and the heathen persecuters as the villany and violence of the old world was brought dòwn by God in the deluge so far at least that whatever befalls us from them shall be rather to our advantage then otherwise which was the thing the Apostle had to prove by the example of Christ v. 17. and is now resumed and proceeded in c. 4. 1. Annotations on Chap. III. V. 4. Hidden man of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a phrase made up of two Hebraismes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden or secret of the heart is an Hebrew form of speech as when Psal 51. 8. the Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clauso secretly thou hast made wisdome known to me the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden of the heart that is in the heart which is hidden Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man that is by the same analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new creature as they signifie continuing in sin and renovation of life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner man that is the mind of man opposite to the carnal or sensitive appetite so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart shall be no more then its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward c. v. 3. will inforce viz. the inward invisible accomplishments or beauty of the heart according to that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaviour not golden ornaments are the setting out of a woman Ib. Not corruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible here may signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptiblenesse Eph. 6. 24. the durablenesse and constancy of the vertue spoken of that will not be corrupted or debauched by any temptations to the contrary and this proceeding from the sincerity and simplicity of the affection at the present which is likely to make it durable as in nature the more simple and uncompounded things are the lesse they are corruptible whereas the double principle renders every thing the more liable to corruption and therefore the Scholiast on Homer gives the reason why the plague coming in the army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seized first upon the mules which are a mix'd species made up of the horse and the asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such creatures saith he are most subject to corruption and infection of all others But another notion there is of which the phrase is capable in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. gold chains and ornaments v. 3. for those though pretious are corruptible and therefore ch 1. 8. silver and gold are the instances of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptible things And in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the incorruptible c. will here signifie that incorruptible ornament of a meek and quiet spirit so much more valuable then gold V. 7. According to knowledge That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge doth here more probably denote that knowledge of duty by which a Christian's life and actions must be directed is the opinion of Hugo Grotius who applies to this sense those other places Rom. 15. 14. filled with all knowledge able to instruct others and 1 Cor. 1. 5. inriched in all knowledge and 2 Cor. 6. b. in purity and in knowledge To this it may perhaps be sit to adde what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge hath a critical notion in these Books for a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gift of the Spirit 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture And that may be thus appliable to this place The duty of the husband toward the wife is best to be learned from the mystical explication of the words and storie of the creation of the man and woman Gen. 1. 27. God created them male and female and blessed them and said unto them Be fruitfull and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the aire and over every living thing that moveth upon the earth And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in the which is the fruit of a tree yielding seed to you
This S. Luke more particularly mentions c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake of his exodus which he was ready to perform at Jerusalem What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty of Christ of which they are said to have been eye-witnesses For this verse being by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses the other of their hearing or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard And the former of these was in several phrases the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genitive taken absolutely V. 19. Day-starre The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining forth of that day that had been before but obscurely prophesied of Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a known star which as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be an Agonistical word to signifie the
notion of these words which I therefore preferre before any other V. 8. Dignities What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place and the parallel of S. Peter 2 Pet. 2. 10. is a little uncertain Though it be literally rendred Glories in the Abstract yet there is no doubt but that it denotes the persons the subjects of that glory or greatnesse in the Concrete as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers Rom. 13. 1. signifies rulers or men in power and authority and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 10. those in whom dominion is vested But whether these be men or Angels is not so clear That they are Angels is made probable by these arguments first Because the appearance of Angels in the Old Testament is ordinarily expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord the appearances of them being visible in bright shining clouds as hath oft been said And so agreeably Angels in the Plural or the order or hierarchy of Angels considered together may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glories that is those glorious creatures that attend and wait on God Secondly 'T is observable Col. 2. 8. that the A postle speaking of Angels useth the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he that is man hath not seen expressing the Angels by that periphrasis those that are invisible spirits never seen nor consequently particularly known by any man creatures above us out of our reach And so in like manner this Apostle here speaking more of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glories ver 10. expresses them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which they know not and 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which they are ignorant of which is an expression directly parallel to that other used by S. Paul of Angels Thirdly Because of other dominions their contempt had been set down before both in S. Peter and here by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting at nought making nothing of and despising scornfully behaving themselves toward their superiours and so needed not be repeated again in these words But yet on the other side it must be said that what was before said of their setting dominion at nought may referre to their doctrine of Christian liberty or their not being subject to any ruler or Master which is noted in them 1 Tim. 6. 1. and then this of their practice superstructed on that doctrine their speaking contumeliously of those that exercise that dominion may be fit enough to be added to the former and so may be set down in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak evil of glories And that it doth so signifie is most probable First because we find not in any Church-writers that the heresie of the Gnosticks had any thing in it of particular opposition or defiance to Angels but on the contrary the Aeones noting the Angels make up a great part of their Divinity A second argument may be taken from the mention of the gainsaying of Core whereby this sin of these Gnosticks is exemplified ver 11. where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradicting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil speaking are of the same importance so we know the sin of Core consisted in the murmuring and rebelling against Moses and Aaron that were by God set over them And for thus doing the Gnosticks are 2 Tim. 3. distinctly compared to Jannes and Jambres the Aegyptian Magicians and such was Simon and Menander and the chief of these who by their sorceries resisted Moses coming in Gods name to the Israelites and to Pharaoh as these did the Apostles of Christ And so this will be the meaning of the phrase speaking ill of those that are set over them that is contumelious usage of the Apostles or Governours of the Church who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ 1 Cor. 8. 23. with whom particularly they had many controversies and disputations referred to ver 9. in which those contumelious speeches on the Gnosticks part would be but effects of their great daring pride mentioned 2 Pet. 2. 10. immediately before it and of their discriminating themselves from all others v. 19. and so is very probable to have been observable and accusable in them See Note on the title of 2 John a. V. 9. Body of Moses What the body of Moses here signifies will easily be discerned by comparing it with the place from whence this controversie of the Angel with the Devil is here cited and that is undoubtedly Zach. 3. 1. There we have Joshua the High-priest standing before the Angel of the Lord and Satan standing at his right hand to resist him or dispute or plead against him as the standing at the right hand notes an accuser impleading anoâ—her Let Satan stand at his right hand ' Psal 109. And the only words which are there mentioned from the Angel under the name of the Lord to Satan are these here set down The Lord rebuke thee Now the matter of controversie then between the Angel and the Devil the good and bad Angel was that which is the subject of that present Vision the reedifying of the Temple and restoring of the service of God among the Jewes at Jerusalem This is called the body of the Jewes 2 Mac. 15. 12. where we have Onias praying for the whole body of the Jewes and may as fitly be styled the body of Moses in the same manner as the Christian Church or assembling of Christians for the servâ—ce of Christ is called the body of Christ 1 Cor. 12. 20 25 27. Eph. 1. 23. and 4. 12 16. Col. 1. 18. Jam. 3. 2. The Judaical Temple and worship and service depending upon Moses as the Lawgiver or principle or head under God from whence it came as Christ's being the Lawgiver of the Christian Church and instituting Apostles c. in it is the reason why he is called the head of that and the Church the body of Christ as on the other side we know he calls his body a Temple Destroy this Temple c. and the Apostle of us that our bodies are the Temples of the holy Ghost Agreeable hereunto it is that all Christians as they live together in publick communion congregating together in assemblies are called in reference to this notion of body members and fellow-members and the restoring the congregations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 2 Cor. 13. c. and Ephes 4. 12. And so in Ignatius's Epistle to the Church of Smyrna he talks of congratulating with the Church of Syria because they are in peace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their body is restored to them where their restitution to the free publick service of God such as here Joshua and Zerubbabel were foretold to labour for and Satan to labour against and the Archangel to contend with him about it is expressed by the restoring
or with thunder and lightning c. he exhibits himself see Dan. 7. 13. and all men shall discern his particular hand in these judgements and all that had to doe in the crucifying of him and all the nation of the Jews whether at Jerusalem or wheresoever scattered see the Premonition and Mat. 24. b. shall discern that these judgements are inflicted on them for their crucifying of Christ and persecuting Christians and shall see what cause they have to lament for their cruel usage of them which now lights so heavy upon themselves 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty Paraphrase 8. The first and last letter of the Greek Alphabet is a description of me saith Christ who am before and after all things and so he whose kingdome hath no beginning nor end and am able to secure all faithful servants of mine and to subdue and destroy mine enemies and now mean to evidence some of my royal power in punishing my enemies or ill subjects 9. I John who also am your brother and companion in tribulation and in the kingdome and patience of Jesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Jesus Christ Paraphrase 9. I John who write this Epistle to you and who with other the faithfull Christian Jewes have suffered persecution and doe still hold out constant and patient through the power of Jesus Christ who now reignes though once he suffered not permitting any temptation to shake my faith or drive me from the profession of Christianity was in the Isle of Patmos banished thither for preaching and promulgating the doctrine and faith of Jesus Christ See v. 2. note a. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet Paraphrase 10. And being there excluded from the society of men I was vouchafed by God to receive Revelations from him and accordingly I fell into an extasy or transportation on the day of Christs resurrection the first day of the week either the annuall or the weekly festivity set apart to commemorate his resurrection and as upon a festivity I heared the sound of a trumpet Psal 47. 5. or a voice as loud as the sound of the trumpet and that voice behind me Is 30. 21. calling to me unexpectedly 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and unto Philadelphia and unto Laodicea Paraphrase 11. And that which was said was that he that spâ—ke to me was the eternal God and that I was commanded by him to write down what was or should be at this or at any other time shewed me and to send all together in an Epistle to the seven Churches of Christ in Asia of which Ephesus was the chief Metropolis which accordingly now I doe 12. And I turned to see the voice that spake with me and being turned I saw seven golden Candlesticks Paraphrase 12. And hearing the voice behind me I turned to see who it was from whence this voice came to me And upon this occasion of turning there appeared unto me in the vision the representation in Symbols or visible Hieroglyphicks of what that voice v. 11. said unto me To signifie the seven Churches appeared seven golden Candlesticks 13. And in the midst of the seven Candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle Paraphrase 13. To signifie Christ that eternall God that spake to me and said I am Alpha and Omega there appeared an Angel in the midst of the Candlesticks like him described Dan. 10. 5. in a very solemn manner habited like the high priest Levit. 6. 12. and 16. 4. to signifie Christ our mercifull high priest who hath compassion on our infirmities and intercedes and prayes for us to be represented by this Angel in an upper garment long such as he used to weare see note on Mat. 5. 6. and girt with a girdle as he was too and that of gold as Rev. 15. 6. after the manner of the high Priest the curious girdle of whose Ephod was of gold blue purple scarlet and fine twined linnen Exod. 39. 5. and by that intermixture of gold discriminated from the girdles of ordinary priests see note on Luk. 12. b. and this belt or girdle girt about the paps 14 15. His head and his haires were white like wooll as white as snow and his eyes were as a flame of fire Paraphrase 14. And his appearance from head to foot was like a flaming fire nothing his coming to doe vengeance to consume with the brightnesse of his presence 2 Thess 2. 8. And his voice was like the sound of a great many waters met together or of a multitude Dan. 10. 6. making a huge terrible roaring noise 15. And his feet like unto note f fine brasse as if they burned in a furnace and his voice as the sound of many waters 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the sunne shineth in his strength Paraphrase 16. And he held seven starres in his right hand signifying his approbation and care of the seven singular Governors which were placed in those seven Churches represented by the Candlesticks and there came out of his mouth in stead of a tongue or words a sword of such a kind as betokened suddain destructions and the same was signified by his looks which was the resemblance of the sunne when it shineth in its greatest brightnesse 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last Paraphrase 17. And when I saw Christ thus represented the terrâ—blenesse of the vision and Christs appearance in it was such that it put me into a fainting fit see Dan. 10. 8. but he held me up and encouraged me not to fear but to trust in him as the eternall God who would certainly doe me no hurt how terrible soever he proved to his enemies putting me in mind who he was the God of heaven though vilified and crucified upon the earth which crucifying of him and proceeding in like manner with his servants is the thing that becomes now to punish and therefore there would be no matter of fear but much rather of comfort and joy to any faithful Christian 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keyes of hell and death Paraphrase 18. Even that Christ which lived here on earth and was
are Gods bydels that is messengers or officers See S t Hen. Spelman ' s Glossary in the word Bedellus This title was given to the chief priest in the Old Testament particularly in Malachie For he is the Angel or messenger of the Lord of hosts whose lips therefore were to preserve knowledge and from thence as from the oracle the people were to require the Law to receive knowledge and direction for their duty These Angels are by antient writers known and affirmed to be Bishops one in every of those Sees and not only so but Metropolitans to whom the Bishops of the adjacent cities were subordinate see Note b. And this course of government is here owned and approved by Christ himself by his sending those messages to those Angels in these Churches and by his holding the starres which resemble them in his right hand v. 10. ch 2. 1. whilest he visits or walks in the midst of the Candlesticks or Churches As for Mr. Brightman's only argument to the contrary because there is mention of many Bishops or Elders of Ephesus Act. 20. 17 28. that is easily answered that the Bishops of Asia were the men understood in that place who met Paul at Miletus but that they are Episcopi Ephesi Bishops of Ephesus is a direct falsification of his there being no such phrase used in that place And for that one objection which by some is drawn against their being single persons because ch 2. 24. after speaking to the Angel of Thyatira it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you and the rest that are in Thyatira as if the Angel before were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you here the answer will be easie if it be observed that in the antient Greek MSS. particularly that at S. James's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out and the words read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you the rest or to the rest of you that are in Thyatira and who have not known the depths as they call them but those depths of Satan c. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest or the rest of you is set in opposition to the Gnostick complying party among them before mentioned and belongs not to the Angel or Bishop but as one and the prime of that pure constant party I need adde no more for answer to this so slight an objection These Angels are here described by the hieroglyphick of starres in token of their office to illuminate and send out influences to rule the faithfull under them as the Sun and the rest of the starres do this inferiour world and the Churches where they preside are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sockets for lamps or candlesticks as being the places where these starres as so many lamps or torches do shine where they are set or fastned to give light to all that come into the room Now because these Angels are so considerable parts in the Churches therefore it is that the messages which are sent to the whole congregation of Christian professors under them are here address'd particularly to the Angels c. 2. 1. And so in the rest where though the Angels were single persons yet what is said to them is not said only to their persons but to the universality of the people under them whose non-proficiency or remission of degrees of Christian vertue especially their falling off from the constancy and courage of their profession do deserve and are accordingly threatned with the removal of that Christian knowledge that grace those privileges of a Church which had been allowed them c. 2. 5. which is not so properly appliable as a punishment of the Bishop as of the people under him And therefore in the Paraphrase I have generally changed the Singular into the Plural number by that means to leave it indifferently to the Bishop of each Church and the people under him and yet farther to the other Churches subordinate to each of the Metropoles here named Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more Note on Act. 12. e. CHAP. II. 1. UNto the Angel of the Church of Ephesus write These things saith he that holdeth the seven Starres in his right hand who walketh in the midst of the seven golden Candlesticks Paraphrase 1. To the Bishop and with him the Church of Ephesus deliver this message Thus faith Christ described c. 1. 13 and 16. sustaining and honouring with his right hand the seven Governours or Bishops of the seven Churches and coming now to visit and examine and according to desert to punish or reward the members of these Churches and to admonish them timely what may be mended in them 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evill and thou hast tryed them which note a say they are Apostles and are not and hast found them lyars Paraphrase 2. I observe and approve your labour and great industry in the Gospel and your most constant patience and perseverance in the faith your no kind of compliance with the vitious men that creep in among you Ye have put the false teachers to the test examined their doctrine and mission see note on Joh. 20. b. and found them to be counterfeits 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted Paraphrase 3. And you have formerly undergone many pressures and persecutions and held out against all assaults of terror or difficulty and for the profession of Christianity have endured very sore and sharp afflictions and were not then disheartened in your course by persecutions in the way 4. Neverthelesse I have somewhat against thee because thou note b hast left thy I first love Paraphrase 4. But one charge or accusation see Mat. 5. 23. I have against you of this Church that that vehement pure Christian love casting out all fear of danger which at first was in you and evidenced it self by your confession of the faith with courage and without fear you since have somewhat remitted and are not altogether so fervent and intense and valiant as at the first you were 5. Remember therefore from whence thou art fallen and repent and doe the first works or else I will come unto thee quickly and will remove thy candlestick out of its place except thou repent Paraphrase 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first and being sensible of the decay return to it again and act as Christianly and valiantly in all things as at first you did or else I will suddainly punish you by removing the light of the Gospel from you by leaving no Church among you 6. But this thou hast that thou hatest the note c deeds of the Nicolaitans which I also hate Paraphrase 6. Yet one thing is to be said in your commendation that the temptations of the Gnosticks being of two sorts the baits of lusts
pardon and deliverance where as the pardon and deliverance are the thing figured by the mercy of the Man so are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length answerable to the Eagle-like swiftness to it whensoever they repent he instantly pardons As for any more particular application of these four likenesses to the persons of those four Apostles Peter John Paul and Barnabas as that Peter should be the Lion both in respect of his fervour and fiery zeal generally observed in him notwithstanding his fall and in respect of his primacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first Simon in the Gospell John the Eagle in respect of his high speculations about the Divinity of Christ in his Gospell Paul the Oxe in respect of his labour more abundant then they all and Barnabas the Man in respect of his title of humanity by which his name is interpreted sonne of consolation I shall not any farther insist on them because they are but conjecturall V. 8. Six wings about him In this verse which hath in it some difficulty of construction it is first evident that the phrase full of eyes belongs to the living creatures and not to the wings for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full concludes which agreeth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creatures but cannot with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wings and so before it had been v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes and so it appears by the use of the wings to cover the face and secret parts and to flie which cannot be applied to the circuit or ambience Next if the Greek be consulted it will be also as clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within are not so to be divided as in our ordinary Translation they are the former joyned with the six wings six wings round about them and the latter to the eyes full of eyes within but are both together to be joyned with the full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and within full of eyes What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about and within may be resolved by v. 6. where the same thing is express'd by other words there it is full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and behind here round about and within The way of reconciling these distant phrases is I conceive by considering the two parts of a superficies the convex or ambient part that is the circumference and the concave or inner part These two we know are opposedone to the other are fitly express'd by either of these two pairs the outer or ambient by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the inner or concave by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within and so again being here applied to living creatures with their faces towards us the ambient superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or the back parts and the inner superficies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the back parts of such creatures being most properly the convex and the foreparts especially when they have wings and those wings make a king of half circle being the concave superficies And so by this account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before ver 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within here are all one so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind or on the back there be all one also And accordingly it may be observed that ch 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back parts as here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which makes it consequent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back part and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about should be all one as now we set them What is denoted by these two sorts of eyes as they are applied to the Apostles may perhaps be thus best resolved The eyes before are an expression of their foresight or prophetick Spirit the eyes behind those that look back to the Old Testament and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach in shewing them Christ in Moses and the Prophets own'd by them The not observing the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within as it is here all one with before ver 6. hath made others guesse that their inward gifts may be meant by that and the outward expressions and exercises of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about But that notion cannot be applied to before and behind ver 6. and therefore cannot reasonably be thought to have place here Moses had foretold that a Prophet should be raised up that is the Messias and they that heard not him should be cut off and this the Apostles understood to be the present case of the Jewes saw this by their eyes behind them and so by the many other passages in the Prophets to this same purpose and besides they had many revelations now to this matter and those are their eyes before and accordingly wheresover they come they warn all of this approaching destruction CHAP. V. 1. AND I saw note a in the right hand of him that sate on the throne a book note b writen within and on the back side sealed with seven seals Paraphrase 1. And as God sate on his tribunal or throne of judgment behold there was in his right hand a book or roll see note on Luk. 4. a. full of writing on the in-side and on the backside a great way down and that roll'd up and on the out-side sealed that no part of it could possibly be read and this roll consisted of seven rolls one within another and every one of them had a seal to it ch 6. 1. This book of rolls containing in it the sealed that is secret decrees and purposes of God upon the Jewes which as they were foretold only by Christ Mat. 24. Luk. 21 Mar. 13. so are they by him inflicted and executed upon them and that an effect of his regal power to which after his crucifixion he was by his resurrection installed 2. And I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof Paraphrase 2. And I saw one of the Angels of special dignity among them making proclamation with a loud voice in these words Who is able to unloose the seals of this book and so to open it to reveal to us what is contained in it 3. And no man in heaven nor in earth nor under the earth was able to open the book neither to look thereon Paraphrase 3. And it seems no creature in the world was able to doe it for upon this proclamation to all none pretended to it 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon Paraphrase 4. And my desire to know caused me to be much
enable to speak as it here follows and to give this to the image of the beast in the notion of that foremention'd Note k. must signifie to devise arts by which Oracles were now given or the Devils raised to give Responses in those other places where these Roman worships had been received That the Oracles at Cumae at Dodona at Delphos in all Boeotia and in most other places were become dumb before this time is acknowledged by all heathen writers and Plutarch's discourses of that subject are very considerable to shew the influence that the Christian faith had on this how Idol-worship lost much of its reputation by this means These Augurs then and heathen Priests as they did undertake to divine by looking into entrails of sacrifices by many other waies so did they contrive the delivering of Oracles in new places as in Pontus by Aesculapius and the like as may be seen in Lucian's Pseudomantis This practice continued publick as long as the Emperors continued Pagan and afterwards more privately But about the time to which this Vision belongs that is in the reign of Domitian as also of Trajan and Adrian upon the great defection of Oracles the Devil in these his agents was most active to repair the losse by setting up new Impostures in this kind and this as a branch or effect of that Prophetick power signified by the second horn of this second beast like unto the lamp ver 11. and to this must be applied that in the end of that verse subjoyned immediately to the mention of the two horns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second beast spake that is these Augurs prophesied or delivered Oracles as the Dragon First Wickedly and cruelly for the advancing of Satan's kingdome as when by this means they stirred up the Emperor and his Officers against the Christians See Lucian in Pseudomant concerning Alexander the Magician And so â—aith Baronius An. 272. § 20. the Gentile-Priests did out of the Oracles of the Sibyls incense the Emperors against the Christians Secondly Cunningly doubtfully giving their Responses in obscure forms veiling their predictions in equivocal speeches as the Devil that knows some futures and guesseth at others is wisely and politickly wont to doe The former of these seems chiefly to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Dragon because in this v. 15. after the Image of the beast speaking is immediately added and cause that as many as would not worship the image of the beast should be killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 16. A mark in their right hand The giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks in the right hand or forehead was ordinary in Syria and the neighbour countreys not as a brand or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is among others by way of punishment see Gal. 6. 17. but as a note of servants or to discriminate the servants of one Master from another These marks were either in their right hands or armes or wrists as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies and not only the hand which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Mar. 7. Note a. or in their foreheads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Julian marks of souldiers are in their hands or wrists and Lucian De dea Syr. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be marked on the wrists So that to cause all to receive this mark is to force all to the receiving these Idol-worships and the way of forcing them is specified ver 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man might buy or sell that would not that is incensing the Emperor and his Officers in the provinces to make interdicts against Christian assemblies and to proceed severely and capitally against all that used any but these heathen Idol-worships This whole passage seems to allude to the tyranny of Ptolemaeus Philopator upon the Jews in the thrid of the Maccabees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made an edict to bring disgrace upon the nation and upon a tower joyning to the court he erected a pillar and engraved on it that no man should enter but those who sacrificed after the heathen manner to their gods and that all the Jews should be forced to be enrolled put in a servile condition and that those that were enrolled should be marked also with fire upon their body with Bacchus's Ensigne an Ivieleafe Which passage seems to be taken notice of by the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who speaks of Ptolemaeus Philopator marking men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Ivie-leaves All which we see signifies the marking them out as servants with the ensigne of their heathen god Bacchus as here with the mark of the beast that is of Idol-worship V. 17. Name of the beast Beside the mark of the beast here is mention'd the name of the beast and the number of the name which are in like manner to be received on their wrists or foreheads as the mark was for so the construction carries it He causeth all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may give them a mark ver 16. And that no man should buy or sell save he that had the mark or the name or the number of the name Where as their having a mark given them is all one with receiving and having it so the having the name and number of the name of the beast must be all one with their receiving it And then this will signifie no more then the several waies whereby servants or worshippers of the heathen Idols were initiated or received and discriminated from others First by a mark or ensign of that God whose worship it was an Ivie-leaf for Bacchus from whence they were called thyrfigeri and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like Secondly by the name of the God engraved on them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo Bacchus c. and therefore c. 14. v. 11. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must there best be rendred the engraving of his name Thirdly by numeral letters which make up the same summe that the name of the God makes which is but a mystical or cabalistical way of having the name understood by them that use it but not easily understood by any man else Of these Servius on Virgil makes frequent mention And Martianus Capella mentions XN as the mystical name of the Sun that is the number of the name And an example of this manner of describing a God even Christ himself hath been set down from the Sibylline Oracles Note on 1 Pet. 4. f. Having gone thus farre it is now observable that these four phrases worshipping the image of the beast ver 15. having the mark of the beast having the name of the beast having the number of the name of the beast are all here used in the same matter as things commanded under severe interdicts either capital punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be kill'd that doe it not or expulsion from humane society that they may not buy or
rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of almighty God Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel his threats against his enemies and those now to be executed on the heathen whom he shall now subdue by his power because they will not be converted in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any 16. And he hath note b on his vesture and on his thigh a name written King of Kings and Lord of lords Paraphrase 16. And by this means he will shew himself what really he is too strong for any power on earth to resist or stand our against 17. And I saw an Angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together to the supper of the great God Paraphrase 17. And methought I saw an Angel standing in the sun noting the clearness of the vision now delivered and he called to all the birds of prey Goths and Vandals c. that they should come as to a feast to this judgment of God upon these Idolaters noting the great slaughter which was now foretold to which Vultures doe betake themselves our of a natural sagacity as Job saith of the Eagle Where the slain are there is he 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beasts and the Kings of the earth and their armies gathered together to make warrre against him that sat on the horse and against his army Paraphrase 19. And the Idol-worship set up at Rome and under her dominion set it self to persecute Christianity 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake burning with brimstone Paraphrase 20. And the Roman Idolatry and the Magick and Auguries and the divinations of the heathen Priests that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry were to be like Sodom and Gomorrha utterly extirpated see ch 13. 11. and note g. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh Paraphrase 21. And the rest that is all the seâ—â—et Idolaters were swept away in the same destruction also for thinking that these armies against Rome would be favourable to any more then to the Orthodox pure Christians they then thought it a fit time to discover themselves but strangely miscarried in it the Christians that fled to the Basilica or Temple being the only persons that found deliverance see note on ch 17. c. and so all their Idol-worship was destroyed which is the summe of this Chapter Annotations on Chap. XIX V. 8. Righteousnesse of the Saints Some difficulty there is in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred the righteousness of the saints For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not thus used in these books see Note on Rom. 8. b. but for the Ordinances of the Mosaical law And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the very word which is used to denote the Sanctuary Heb. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minister of the sanctuary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sanctuary ch 9. 2. and elswhere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Neuter as well as the Masculine gender and by consequence capable of being accommodated to this sense it is not improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote the ordinances of the sanctuary the Levitical laws or customes among which this was one that the Priest when he went into the Sanctuary should wear that vesture of fine linen pure and white Thus Levit. 16. 't is appointed Thus shall Aaron come into the holy place v. 3. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with a linen girdle and with the linen mitre shall he be attired these are holy garments c. that is the garments which he is to use when he goes into the Sanctuary which being appointed him by this law of God to Moses may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of the holies And if it be so then it will most fitly be applied to this Spouse of Christ the Christian Church to which Christ was ready so solemnly to be married ver 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers that it should now be clothed after the manner of the Priest when he went into the Sanctuary to note the great liberty and immunities and privileges now bestow'd on the Church by the Emperour This we have formerly seen express'd by our being Kings and Priests unto God chap. 1. Note c. Priests in respect of liberty of assemblies and executing the office of Bishops c. in the Church Which being so eminently bestow'd on the Church by Constantine above all that ever had been in the Church before may here in like manner be most fitly express'd by being clothed in the holy garments which denoted the Priests going into the Sanctuary V. 16. On his vesture and on his thigh The mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vesture and thigh are here put together to denote the robe Imperial by the former and the sword which is girded on the thigh by the latter as ensignes of supreme power and authority especially when on them both on the Robe and the hilt of the sword as the ensigne of that office is written that most honourable title KING OF KINGS AND LORD OF LORDS thereby noting him to be superiour to all power and force in the world triumphantly victorious over all CHAP. XX. 1. AND I saw an Angel come down from heaven having the key of the bottomelesse pit and a great chain in his hand Paraphrase 1. And I saw another representation by which I discerned what should succeed the conversion of heathen Rome to Christianity viz. a tranquillity and flourishing estate of Christianity for some time though not for ever And first methought I saw an angel coming from heaven a token of very good news at this time and elsewhere as sometimes of judgments from God with the key of hell and a great chain in his hand to signifie what follows v. 2. that Satan should now be shut up and chained 2. And he laid hold
above all Angels c. a place of preeminence peculiar to him CHAP. XXIV 1. NOW upon the first day of the week very early in the morning they came unto the sepulchre bringing the spices which they had prepared and certain others with them Paraphrase 1. Mary Magdalen c. Mat. 27. 1. and here v. 10. 2. And they found the stone rolled away from the sepulchre 3. And they entred in and found not the body of the Lord Jesus 4. And it came to passe as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek yee the living among the dead Paraphrase 5. and did obeysance to them they asked them saying Do you search in a tombe or grave for one that is risen from the dead 6. He is not here but is risen Remember how he spake unto you when he was yet in Galilee Paraphrase 6. Mat. 17. 23. 7. Saying The son of man must be delivered into the hands of sinfull men and be crucified and the third day rise again Paraphrase 7. put to death by the heathens Romans 8. And they remembred his words 9. And returned from the sepulchre and told all these things unto the eleven and to all the rest Paraphrase 9. the other disciples of Christ which were not ofthat number 10. It was Mary Magdalen and Joanna and Mary the mother of James and other women that were with them which told these things unto the Apostles 11. And their words seemed to them as idle tales and they believed them not 12. Then arose Peter and ran unto the sepulchre and stooping down he beheld the linen clothes laid by themselves and departed wondring in himself at that which was come to passe Paraphrase 12. and returned to the place from whence he came and where he abode being much amazed to see the body gone our of the grave See note on Joh. 20. a 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs Paraphrase 13. Mar 16. 12. 14. And they talked together of all these things which had happened 15. And it came to passe that while they communed together and reasoned Jesus himself drew near and went with them Paraphrase 15. joyned himself to their company 16. But their eyes were held that they should not know him Paraphrase 16. And at first through Gods will so disposing it they discerned not that it was Jesus 17. And he said unto them What manner of communications are these that ye have one to another as ye walke and are sad 18. And the one of them whose name was note a Cleophas answering said unto him Art thou only a stranger in Jerusalem and hast not known the things that are come to passe there in these days Paraphrase 18. that are notoriously come to passe there and talkt of by all at this time 19. And he said unto them What things And they said unto him Concerning Jesus of Nazareth which was a Prophet mighty in deed and word before God and all the people Paraphrase 19. in miracles and in doctrine approved by God 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him Paraphrase 20. to the Roman procurator accused him and required him to be put to death and accordingly at last they 21. But we trusted that it had been he which should have redeemed Israel And beside all this to day is the third day since these things were done Paraphrase 21. But we were full of hope that he had been the Messias so long expected by us And this being the third day since his crucifixion 22. Yea and certain women also of our company made us astonished which were early at the sepulchre Paraphrase 22. Some women that were followers of him together with us and that were this morning at the monument wherein he was laid came and told us wonderfull things 23. And when they found not his body they came saying that they had also seen a vision of Angels which said that he was alive Paraphrase 23. How that they found not his body there but met with Angels which told them that he was risen from the dead 24. And certain of them which were with us went to the sepulchre and found it even so as the women had said but him they saw not Paraphrase 24. And some of the twelve disciples Peter and John 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 26. Ought not Christ to have suffered these things and to enter into his glory Paraphrase 26. Is it not by those prophets foretold to be decreed by God that the Messias should be-despised by men and slaughtered by them Isa 53. 8. before he should enter on his kingdome 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 28. And they drew nigh unto the village whither they went and he made as though he would have gone farther 29. But they constrained him saying Abide with us for it is towards evening and the day is farre spent and he went in to tarry with them 30. And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them Paraphrase 30. after the manner of the master of the family blessed the meat and carved and distributed it to them 31. And their eyes were opened and they knew him and he vanished out of their sights Paraphrase 31. Which occasioned see v. 35. their first suspicion that it was Christ And presently they discern'd that it was very he And he immediately disappeared in what manner or by what means it is not known 32. And they said one to another Did not our heart burn within us while he talked with us by the way and while he opened to us the scriptures Paraphrase 32. Was there not an unusuallwarmth of affections and passion upon us all the time that 33. And they rose up the same houre and returned to Jerusalem and found the eleven gathered together and them that were with them Paraphrase 33. used to associate with them 34. Saying The Lord is risen indeed and hath appeared to Simon Paraphrase 34. And assoon as they came told them saying See 1 Cor. 15. 5. 35. And they told what things were done in the way and how he was known of them in breaking bread Paraphrase 35. by his blessing and carving the meat ver 30. they came to discern him to be Christ not knowing it a long time 36. And as they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you 37. But they were terrified and affrighted and supposed that they had seen a spirit Paraphrase 37. And they were in a terrible
men are coming in which have buried thy dead husband and now they shall doe as much for thee 10. Then fell she down straightway at his feet and yielded up the ghost and the young men came in found her dead and carrying her forth buried her by her husband 11. And great fear came upon all the Church and upon as many as heard these things Paraphrase 11. And all the believers were stricken with a great reverence and so were all others to whom it was related 12. And by the hands of the Apostles were many signes and wonders wrought among the people And they were all with one accord in Solomons porch Paraphrase 12. And they solemnly met together to preach and doe miracles in the entrance to the Temple called Solomon's porch 13. And of the rest durst no man joyne himself to them but the people magnified them Paraphrase 13. And no other of the believers or Christians called the Church v. 11. durst consort with the twelve Apostles through the reverence v. 11. which these late acts had wrought in them but the people that saw and heard what was done magnified them 14. And believers were the more added to the Lord multitudes both of men and women Paraphrase 14. And these miracles that wrought such a reverence in the believers were a means also to work faith in all the common sort of the people 15. Insomuch that they brought forth the sick into the streets and laid them on beds and couches that at the least the shadow of Peter passing by might overshadow some of them Paraphrase 15. And the people v. 12. had such confidence in their power of working miraculous cures that they believed that the very shadow of Peter walking by a diseased man would work a cure on him and thereupon they brought forth their sick and impotent friends those that were not able to goe or stand and laid them upon beds c. in the passage that as Peter came by his shadow might come over some of them 16. There came also a multitude out of the cities about unto Jerusalem bringing sick folks and them which were vexed with unclean spirits and they were healed every one Paraphrase 16. And the fame of their miracles spread into the countrey and region and other cities about Jerusalem and from thence they brought 17. Then the high priest rose up and all they that were with him which is the sect of the Sadducees and were filled with indignation Paraphrase 17. And the Sanhedrim most of them being of the sect of the Sadducees set themselves very zealously against them 18. And laid their hands on the Apostles and put them in the common prison Paraphrase 18. And apprehended the Apostles and imprisoned them in the common gaole 19. But the Angel of the Lord by night opened the prison dores and brought them forth and said 20. Goe note d stand and speak in the Temple to the people all the words of this life Paraphrase 20. all the doctrine of Christianity 21. And when they heard that they entred into the Temple early in the morning and taught but the high priest came and they that were with him and called the councell together and all the senate of the children of Israel and sent to the prison to have them brought Paraphrase 21. And in obedience to that direction they betook themselves early in the morning to the Temple and there expounded the scripture and taught the doctrine of Christ out of it But they of the Sanhedrim thinking they had still been in hold went into the court and sent serjeants to the prison to have them beought before them 22. But when the officers came and found them not in the prison they returned and told 23. Saying The prison truly found we shut with all safety and the keepers standing without before the dores but when we had opened we found no man within Paraphrase 23. and a guard of souldiers with out watching the dores of the prison but when we entred none of these prisoners were within 24. Now when the high priest and the captain of the Temple and the chief priests heard these things they doubted of them whereunto this would grow Paraphrase 24. And when the Sanhedrim of the Jewes as also the captain of that band of souldiers who had set the guard upon the prison v. 23. see ch 4. 1. and Lu. 22. f. had this word brought to them they were much perplext and wondred how it could come to passe that the prison being shut and the watch at the dores yet none of the prisoners should be within and conceived that this did abode some strange matter 25. Then came one and told them saying Behold the men whom ye put in prison are standing in the Temple and teaching the people Paraphrase 25. are in the Temple instructing all that come thither 26. Then went the captain with the officers and brought them without violence For they feared the people lest they should have been stoned Paraphrase 26. And the captain that guarded the Temple see note on Lu. 22. f. together with his souldiers went to the Temple and apprehended them 27. And when they had brought them they set them before the councell and the high priest asked them Paraphrase 27. brought them before the court and the high priest examined them 28. Saying Did not we straightly command you that you should not teach in this name And behold ye have filled Jerusalem with your doctrine and intend to bring that mans blood upon us Paraphrase 28. not to publish this doctrine of Christ and ye contrariwise have published it in the Temple to all the city and done your best by laying his blood to our charge to raise up to the people against us as against murtherers 29. Then Peter and the other Apostles answered and said We ought to obey God rather then men Paraphrase 29. And the Apostles answered as before they had done ch 4. 19. We were commanded by God to publish it and then your interdict was not to have any force Though magistrates are to be obeyed in all their lawfull commands and their punishments to be endured without resistance as they were by us v. 18 26. yet when God fetches us out of prison and commands us to goe into the Temple and preach the faith of Christ as he did by his Angel v. 20. we are to render obedience to him and not to your contrary interdicts 30. The God of our fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his righ hand to be note e a prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes Paraphrase 30 31. The God of Israel acknowledged by us all hath sent the Messias into the world furnished with his speciall Commission and when ye crucified him as a malefactor raised him from death took him into heaven and instated him in his regall power that
he might be a spirituall prince reigning in mens hearts at his father's right hand from thence to send the Spirit of his Father who was not to descend till he was ascended and by that means to give you Jewes place of repentance that if ye yet come in and repent and believe on him ye may have pardon of sinne 32. And we are his winesses of these things and so is also the holy Ghost whom God hath given to them that obey him Paraphrase 32. The truth of this we testifie and so doth the holy Ghost that came down upon us and upon the rest that have come in and consorted with us ch 4. 31. and by us is communicated to all that come in and believe and yeild obedience to him 33. When they heard that they were note f cut to the heart and took counsell to slay them Paraphrase 33. And upon this answer of theirs they fell into great fiercenesse against them and entred into consultation of putting them to death 34. Then stood there up one in the councell a Pharisee named Gamaliâ—l a doctor of the law had in great reputation among all the people and commanded to put the Apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to doe as touching these men 36. For before these daies rose up note g Theudas boasting himself to be somebody to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought Paraphrase 36. For we have examples of men that have gathered followers and raised seditions among the people and come to nothing as for instance Theudas that undertook to be a Generall boasting that he was sent by God to that purpose and so got 400 men to follow him but soon miscarried and was himself killed and all put to flight that adhered to him and so his designe was utterly frustrated 37. After this man rose up note h Judas of Galilee in the daies of the taxing and drew away much people after him he also perished and all even as many as obeyed him were dispersed 38. And now I say unto you refrain from these men and let them alone for if this counsel or this work be of men it will come to nought Paraphrase 38. dismisse these men and make not such hast to proceed against them For the doctrine which they preach is either from God or no If it be not from God then our experience tells us that false prophets though they thrive a while yet without our opposition they generally come to nought 39. But if it be of God ye cannot overthrow it note i lest haply ye be found even to fight against God Paraphrase 39. But if it be from God then ye may be sure you shall not prevail against it lest ye be found to be a kind of Babel-builders like those giants there that went about to fortifie themselves against heaven and to fight against God himself and ye will never prosper in that enterprize 40. And to him they agreed And when they had called the Apostles and beaten them they commanded them that they should not speak in the name of Jesus and let them goe Paraphrase 40. And they took his advice and sending for the Apostles in again into the court they appointed them to be scourg'd a punishment of a reproachfull contumelious nature v. 41. and giving them charge not to preach the faith of Christ any more they released them 41. And they departed from the presence of the councell rejoicing that they were counted worthy to suffer note k shame for his name Paraphrase 41. And this was matter of comfort rejoicing to the Apostles according to that of Mat. 5. 12. that they were advanced to that degree of honour and blessednesse as to be scourged for preaching of Christ 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Paraphrase 42. And they divided their time betwixt the Temple more openly and the upper room more privately and continued constantly in one of those places either instructing those that had already received the faith or preaching it new to those that had not received it Annotations on Chap. V. V. 3. Filled thine heart The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill the heart is used by the Hebrews in the Old Testament for to make one bold so Host 7. 5. Who hath filled his heart to doe this the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is it that hath dared c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil that is is emboldened where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled Ib. Toly The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath among authors these three distinct uses and agreeably three notions and interpretations proportioned to them 1. 't is used with a Genitive case and then it signifies Passively to be deceived frustrated cheated of any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be frustrated defeated of his hope and in Plato Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this I was not deceived or mistaken But this clearly belongs not to this place 2dly 't is used with a Dative case of the person or which is all one with a praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to the person and then 't is absolutely to lie So 't is here v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not lied to men but to God the lie which thou hast told was not told to men only or was not injurious to men only but to God also So Jam. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye lie against the truth your lying is contrary to the Gospel-doctrine and temper and destructive to it So Col. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie not against one another 3dly 't is used with an Accusative case of the person again and then it signifies Actively to deceive rob deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodian l. 2. having deceived and cheated the souldiers and in Aristoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly thou shalt not deceive or cheat me and that is the very notion of it here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deceive the holy Ghost Deum in pollicitatione fallere to deceive God in that which was promised to him saith S. Augustine and again detrahere de pecunia quam Deo voverat to keep back some of the money which he had devoted to God and accordingly by Asterius Ananias and his wife are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty of sacriledge in their own offerings And although if the matter spoken of extended no farther then speaking a false thing without any reall purloining or stealing or withholding what was consecrated to the Church or to God it would then proportionably signifie no more then to deceive or tell