3. c. 17. It is called according to the Greeke Apocalyps and according to the Latine Revelation That is a discovery or manifestation of things which before were hidden and secret for the common good of the Church The subject of it is twofold 1. The present estate of the Church 2. The future state of it the things which are and which shall be hereafter Rev. 1.19 Fata impii fata Ecclesiae saith Mr Mede Iohn in all the Revelations made to him joyneth thunder with the Revelation as chap. 4.5 and 6.1 and 10.3 because Gods Revelations made to the people were usually with thunder Psal. 81.7 Exod. 19.16 Woman in this mysticall Booke signifies three things 1. Idolls 1. Because they are as entising and alluring as wanton women 2. Idolaters go a whoring after them as uncleane persons after light women ch 14.4 2. The City of Rome the seat of Antichrist ch 17.3 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ whose glory is all within 2 Because with her the great Kings of the earth have committed fornication ch 17. verse 2. 3. Because she is the mother of fornications called the great whore verse 1. of that Chapter 3. The true Church the wife and spouse of Jesus Christ. So Rev. 12.1 All the Judgements in this Book are still upon Rome either Rome Pagan or Rome Christian or Rome Antichristian the one falls under the seven Seales the other under the seven Trumpets and the last under the seven Vialls The three first Chapters are most plaine of all other parts of this Book the maine Contents of them are severall Epistles sent by Iohn to particular Churches First Why to these 1. Because the Gospell did heare eminently flowrish 2. Because Iohn was President over them Secondly Why to the 7 Churches in Asia since more were planted in that Country 1. Because of the propheticall perfection of this number with which the Spirit of God is much delighted in this Prophecie seven Stars seven Spirits seven Candlesticks seven Lampes seven Seales seven Angells 2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches 3. These Epistles are directed to the severall Angells or Ministers of the Churches either because they were notoriously guilty of the offences charged upon them or because all the dispensations of Christ were to passe through their hands to the Church Ephesus was so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying remission or slacking that they may be put in mind of slacking or backsliding wherewith the Spirit upbraideth this Church Cha. 2. ver 4. Smyrna signifying lachrymam myrrhae the dropping or teares of myrrh to put them in mind of the Cup of tears which this Angell was to drink v. 10. Pergamus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying beyond or out of the bonds of marriage to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage Sardis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fleshly because many in this Church were fleshly given Chap. 3. vers 4. Philadelphia signifying brotherly love to put them in mind of this vertue eminent in many of this Church therefore the Spirit rebuketh her openly for nothing Ch. 3. ver 10. Laodicea quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse or customes of the people to put them in mind of the condition of the common sort in this Church who were well conceited of themselves Ch. 3. vers 17. Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run mad after and to spend ones selfe because they ran a whoring after Jezebell and spent their estates upon her Chap. 2. vers 20. Dr Featelie Vers. 1. The Revelation of Jesus Christ He doth not say this is the Revelation of Jesus Christ but after the manner of the Prophets the vision of Esay the word of the Lord which was to Hoseah and after the manner of the Evangelists the booke of the generation of Iesus Christ Mat. 1. The beginning of the Gospell of Iesus Christ Mark 1. which Ellipsis is elegant Vers. 3. Blessed is he that readeth and they that beare the words of this prophecie Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book God would have us to enquire into these things though they seeme to be above us He changeth the number he that readeth and they that heare because many more may heare than read only the Learned can do this for the time Or rather the opportunity of time tempus praestitutum Beza the time appointed viz. by God and therefore opportune is at hand Vers. 4. Which is which was and which is to come In these words the Father is noted To come That is to judgement And from the seven Spirits That is from the Holy Ghost who is exprest in the plurall number not as though there were seven Holy Ghosts but because of the plenty perfection and variety of his gratious operations and influences The number seven is rather taken than any other number because it is a number implying perfection and because he wrote to seven Churches in Asia and St. Iohn speaks here of Father Son and Holy Ghost as he saw them in a vision now he beheld the Holy Ghost in the forme of seven lights in a vision Vers 5. And from Iesus Christ He doth not observe the order of nature or of the persons but of better Doctrine for the fitter progresse of the history for the Pen-men of the Scripture set them in the last place of whom they meane to speake most as Mat. 1. He describes Christ at large from this ver 5. to ver 9. Who is the faithfull witnesse The Prophâ—ticall Office of Christ is intimated Esay 55.4 And the first begotten of the dead Here is Christs second Office his Priesthood the principall actions whereof stand in dying and rising againe from the dead and making intercession for us And the Prince of the kings of the earth Here is the third title given to Christ wherein his Kingly Office is expressed Vers. 9. And patience of Iesus Christ Three things argued Christs patience if we consider 1. What he suffered maledicta malefacta he dranke of the brooke in the way Psal. 110. ult 2. From whom the vilest of men 3. The freenesse and voluntarinesse of his sufferings He suffered not out of infirmity quia resistere non posuit but out of obedience quia pati voluit Was in the Isle that is called Patmos Banished thither by Domitian Euseb. l. 3. ch 18. from whence he returned in the daies of Nero and dyed at Ephesus Vers. 10. I was in the Spirit on the Lords day Not by Creation for so all daies are his nor by destination for
battell shal be fought there but it is so called because of the neere resemblance of the battell fought in this field unto those battels which were fought in Megiddon in old time For it is usual in the Prophets of the New-Testament to allude unto things spoken of in the old Here is an allusion to three notable battels fought in Megiddon Iudg. 5.19 2 Kings 23.29 1 Sam. 31.28 It is spoken of in the Hebrew tongue because this shall befall the Hebrew people The summe is that these Spirits went forth to gather those Popish and Heathen Princes together into a place called in the Hebrew tongue Armageddon where the battell shall have the like successe that it had of old unto the destruction of Gods three enemies the utter ruine of Antichrist as of Saul the setling of the kingdome of Christ upon David unto the conversion of the Jews who shall upon this occasion mourne bitterly over him whom they have pierced It is a mourning of compunction whereby they seeing in this battell that Christ is indeed the true Messias shall mourne that they have been so long estranged from him Ve. 17. The aire That is the kingdome of Satan Ephes. 2.2 See Brightman Rather thus the Lord will send forth such a bright and cleere knowledge of his Christ and Church and Saints and holy things which will prevaile so farre as to dispell all the mists of darknesse in all the world It is done The mysterie of iniquity is abolished and the mysterie of God is fulfilled Vers. 18. And there were voices and thunders and lightnings The Lord will so terribly affright and amaze the Sons of men with the power of his holy word and will as that it shall suddenly breake forth all the world over And there was a great earthquake This imports agitations and changes not terrour onely it will shake out popery and when by it the Popish aire is smitten the Lord also will shake all the world by it and the time doth hasten Vers. 19. And the great City That is Rome See 17.18 18.20 Was divided into three parts It will be divided into three factions some will sticke fast unto Popery and others of the people of God that before durst not openly professe Religion will now renounce Popery the third part may be a neutrall betweene both the other And the Cityes of the Nations fell The Cityes of the nations were they who did subject themselves to the popish government To give unto thee the cup of the wine of the fiercenesse of his wrath Cup is a part or portion Psal. 11.6 and 16.5 By a metaphore taken from Masters of feasts who were wont to measure out to every one as much as he should drinke Gods judgements are inflicted upon men in a just measure and wine because they are pleasing to God as mens sins to them Vers. 20. And every Island fled away and the mountaines were not found He speaketh of the Mountaines and Islands of the Antichristian state The Mountaines are the places where they went a whoring after their Gods in old time Ier. 3.6 Islands places consecrated by Popish devotions as Church-yards and the like Vers. 21. And there fell upon men a great haile It is an allusion to the haile storme in Aegypt whereof the effect was that they sinned and hardened their hearts ye more This kind of haile-storme is such a plague of God upon men as shall destroy all their lying refuges and discover all the counterfeit Religions in the world CHAP XVII THe ninth and eighteenth verses are the key for the opening of this Prophecie concerning the beast and the whore The Whore in this Chapter is Rome the Beast the Romane State the last head of the Romane State Antichrist The name of the Beast is taken in this Chapter two wayes either for the whole body of the Beast as v. 3. where the woman is said to sit on the Beast in which sense the Beast is the same with many waters v. 1. viz. people nations languages subject to the Romane Empire or for the head which is Antichrist See 11 12 13 17. verses Vers. 3. And I saw a woman sit upon a scarlet coloured beast First it is to be observed that St Iohn here and 13.1 according to the example of the Prophet Daniel Dan. 7.3 doth by the tearm of a beast import some earthly kingdome state and government therefore named a beast to signifie the same to be led wholly with beastly and carnall affection to these things that concerne the flesh and savour of the flesh 2. By a woman a harlot he noteth a City which is the place and palace of such a state given to fornications both spirituall by idolatry and corporall by wantonnesse which sitteth and hath advancement by the preheminence of that kingdome state and government thus the Angell plainely distinguisheth the woman and the beast v. 7. Though sometimes they are used indifferently for the same v. 1. Compared with 15. and 18. but there was no City that reigned over the Kings of the Earth and over those many nations and people but onely the City of Rome therefore she is here meant v. 9. further confirmes it The City of Rome is famous for seven hilles Septimontium nominatur ab his septem montibus in quibus vrbs sita est Varro de lingua Latina l. 5. Ver. 4. Having a golden cup in her hand full of abominations Pareus saith by this golden cup the golden titles of the Pope are meant in which he hath hitherto drunke the wine of his fornication to the world as Papa Pater Patrum Pater sanctissimus Sanctitas Christi vicarius Petri successor c. Full of abominations and filthinesse of her fornication Gold without but poyson within He understands the wicked blasphemous Doctrines and filthy sins with which the Whore of Rome hath made drunke the Christian world Vers. 5. And upon her forehead was a name written Mystery One saith he saw a mystery engraven in the Popes Myter or Crown It is called mystery because Rome was raised in a mystery that is she got up to her height insensibly and cunningly Babylon the great Not long after the time of the foundation of the Church of Rome did Saint John write this Book of the Revelation wherein he revealeth that the City of Rome is Babylon according to the generall consent of their own Jesuites and Divines Babylon Apocalyptica est Romana Bellarmine l. 3. de Pont. c. 12. lib. 2. c. 2. Ribera Vega in Apoc. 14. And not only Rome as it was Ethnicall in the daies of the heathenish Emperours but Rome Papall see Rhemists on Apoc. 17.5 because say Ribera and Viega the Spirit warneth all that were in her to depart 18.4 but there were then no faithfull in the heathenish Rome and they are commanded to come out of her for feare of being consumed with fire Rome is termed Babylon
this sentence is cut off from the former to which it ought to be joyned and added to these following with which it hath no agreement Vers. 2. The Ordinances as I delivered them unto you The vulgar Translatour here translates it praecepta by traditions we understand here from the circumstances of the words following rites and ceremonies prescribed by the Apostle for order and decency in the publike assembly in their Church Vers. 3. The head of every man is Christ Christ is called the head of man because he is every way the most principall and glorious man that ever was The head of the woman is the man That is the man in that he is a man is a person more excellent then the woman as she is a woman and the head of Christ is God Both in respect of his humane nature in which regard his Father is greater than him Iohn 14.28 and in respect of his office as mediatour Vers. 4. But every man praying or prophesying having his head covered dishonoureth it It seemes there were some which taught the Corinthians that their men should pray and prophesie with their heads covered and women uncovered This abuse the Apostle corrects if a man cover his head he debaseth himselfe and casts himselfe into servitude from that eminency whereby he is placed of God and to the glory of Christ his head is diminished For he shames the head when he doth not declare that principality which God hath given him over his wife for the covering with a vaile was a signe of subjection Pauls purpose is to shew the Soveraignty of the man and subjection of the woman the women in the orientall parts with a vaile covered the whole head and face Paul speakes not of such a covering of the head as French Pastors use in prophesying when the upper part of the head is covered the glory and majesty of the countenance still appearing Vers. 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven The Christian women appeared open and in publick uncovered from a phantasticall imitation of the she Priests and Prophetesses of the Gentiles when they shewed their Idols as their Pythiae Bacchae or Menadae and the like who used when they uttered their Oracles or celebrated the rites and sacrifices of their gods to put themselves into a wild and extaticall guise having their faces discovered their haire dishevelled c. The Corinthian women conceiting themselves when they prayed or prophesied in the Church to be acting the parts of the Priests or celebrating sacrifice were so fond as to imitate them and accordingly cast off their Vailes and discovered their faces immodestly in the congregation and thereby dishonoured their head that is were unseemly accontred and dressed on their head M. Mede on 1 Cor. 11.5 vide Grotium To prophesie signifies sometimes strictly to foretell things to come as both men and women did in the primitive times Ioel 2.28 â— In a more large notion to interpret and open Divine mysteries contained in Scrâ—pture for the instruction and edification of the hearers 1 Cor. 14.3 3. To praise God in hymnes and Psalms 1 Cor. 11.5 For because Prophets of old did three things 1. Foretell things to come 2. Notifie the will of God unto the people 3. Uttered themselves in musicall wise and in a Poeticall straine and composure Hence it comes to passe that to prophesie in Scripture signifies the doing of any of these three things and among the rest to praise God in Verse or Musicall composure Two places of Scripture 1 Chron. 25.1 c. 1 Sam. 10.5 prove this Vers. 7. He is the image and glory of God Holinesse and righteousnesse is common to them both but he is so called because God hath placed more outward excellency and dignity in the person of a man then of a woman carrying the marke of his soveraignty and dominion not onely over other creatures but in respect of the woman her selfe who is likewise said to be the glory of a man because it is his honour to have such an excellent creature subject to him Vers. 10. Power over her head That is her vaile which is a signe of her husbands power and superiority over her Among the Corinthians the covering of the head was not as it is with us a token of preheminence and superiority but a signe of subjection therefore the Apostle would have the women of Corinth when they came into the Congregation to have their heads covered to signifie their submission and reverence unto the Ministery of the Gospell Because of the Angels That is not onely the Ministers of the Church but Gods heavenly Angels which daily wait upon his children and guard them in all their waies Pareus inclines to this latter rather Some think the Apostle argues from the example of the Angels we should imitate their modesty who were wont to cover their faces to testifie their subjection toward God So Vorstius The Apostle hath respect unto the Legend reported in the Book of Enoch which we see was read in the Church in the Apostles time by the second Epistle of St. Peter and that of St. Iude of those Angels that are reported there to have been seduced by the beauty of women out of Gen. 6.2 Not as if the Apostle did suppose that report to be true or did intend to give credit to the book but that by alluding to a passage commonly known he may very well be thought to intimate that a like inconvenience to it not disputing whether true or not for the present might fall out in the Church Thorndikes Review At first all Presbyters were Angels of the Churches as appears by this place that seems the most naturall meaning of his words for Tertullian in divers places of his book De velandis virginibus intimateth one reason of vailing womens faces in the Church from the scandall of their countenances Thorndikes service of God at religious assemblies Ch. 4. Vers. 14. Doth not even nature it selfe teach you that if a man have long haire The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to nourish his haire long Long haire is an argument either of effeminatenesse or cruelty Iob 5.5 Psal 68.22 For that cause Paul commands them not to nourish their haire Raynold de lib. Apoc. Vers. 16. If any man seem to be contentious the Greek signifieth rather is pleased to be desires or hath a will to be yea boasts and prides himselfe in it Contentious Greek a lover of victory Vers. 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Throughout the whole Scripture the Sacrament of the Lords Supper is not so fully handled as in this Chapter and that upon this occasion The Corinthians it seems had much
supra modum Erasmus supra modum in sublimitate vulg Lat. Excellenter excellens Beza Exceedingly exceeding or as our last Translation turnes it a far more exceeding CHAP. V. Vers. 1. WE know 1. By the revelation of the Word Iohn 14.2 2 By the perswasion of faith That if The Apostle speaks not this doubtingly as if it were uncertain whether our bodies were to be dissolved or not but by way of concession having in it a strong affirmation as if he did say albeit it be so that the earthly house of our Tabernacle must be dissolved yet are we sure of a better Our body is called a house 1. in respect of the comely and orderly workmanship thereof 2. in respect of the soule which dwels in it Earthly 1. in regard of the matter it was made of earth 2. means by which our bodies are continued and upholden A Tabernacle to shew its mortality that was made for transporting so this to which building which is firm and stable is opposed Vers. 2. Desiring to be cloathed upon with our house which is from Heaven The Apostle desired that glory should come upon him without a dissolution as it doth on the elect that are alive when Christ commeth to judgement Earnestly desiring if it might be that in this state of our bodies we might without the pain of dissolution be clothed upon with the life of glory and immortality Dr Halls Paraphrase Vers. 10. Appeare Though some Interpreters render it apparere astare and make it all one with Rom 14.10 yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to appeare as to be made manifest in that day and so in the next verse the same word is twice rendered by our Translators Vers. 11. Knowing therefore the terrour of the Lord we perswade men as if he had said I know in the last day I must come to the barre of Gods judgement and there be tried of all things I doe and therefore do I endeavour to keep a good conscience in all the works of my calling Perkins Vers. 13. For whether we be besides our selves it is to God That is when I commend my selfe and boast of mine own ministery against others and in so doing seem mad to you yet then I respect not my selfe in so doing but onely God and his glory or whether we be sober it is for your cause That is use such courses as to you seem wiser we doe it faithfully for your good Dike Vers. 14. Constraineth us Either an expression from those who had a spirituall prophesie upon them which was very powerfull whereby they could not but speak or from women in Travell Heb. 12.15 which through pain cannot but cry out The word signifies in a Pound or Pinfold so that it cannot get out by any evasion in doth faith controll the heart that it cannot winde out Signifying thereby that whereas Christ had so loved him as to shed his blood for him that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins Vers. 16. Henceforth knoww no man after the flesh That is do not regard carnall priviledges as before not Christ himselfe in such a way but looke on him as in Heaven See V. 17. Though we have known Christ after the flesh Despising him for want of outward glory Vers 17. In Christ One may be so two waies 1. Externally Sacramentally and in regard of profession onely as Iohn 15. 2. Or really we are in him as our head receiving influence direction and power from him Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit Calvin He is a now creature Some read it imperatively let him be a new creature but our interpretation is more probable This new creation for so it may be rendered is not by the bodily presence of Christ but by the apprehension of faith Vers. 19. Reconciling the world unto himselfe Object Therefore he called all men effectually Ans. Rom. 11.15 the Apostle expounds himselfe Not imputing It is a metaphor drawn from the custome of Merchants which keep in a book all that is owing to them and it is therefore translated number reckon and Rom. 5. five times imputed Trespasses The Greek word comes from a word that signifies to fall besides it is translated fall Rom. 5.12 offences Rom. 4. foure times Vers. 20. Be ye reconciled to God They were reconciled to God before See Ch. 6.16 but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance Vers. 21. Sinne for us as he was made a Sacrifice for sinne for the sin offerings in the Old Testament were called sinne Again he was made sinne for us by imputation because our sinnes were charged upon him but he had not sinne in his nature 1 Pet. 3.21 See vers 24. Bifield See Grotius Who knew no sinne That is experimentally he felt no sinne in his own heart he acted no sinne in his life But otherwise he knew fully what sinne was he knew what the nature and effects of it were The righteousnesse of God 1. Righteous by such a righteousnesse as God requireth 2. He saith in the abstract we are righteousnesse it selfe that is perfectly and fully righteous 3. We are made so in him not in our selves inherently Not the essentiall righteousnesse of Christ that is infinite that were to make a creature a God but the righteousnesse according to the law to which the God-head of Christ though it was wrought in the humane nature gave an efficacy or excellency CHAP. VI. Vers. 1. REceive not the grace of God in vain Not that the saving graces of faith and love and the like may be received and lost again which is the Popish collection from this place but the doctrine of grace and faith is here meant Grace is taken for the free favour and good will of God 2 For the grace of the Spirit faith love 3 For the manifestation of Gods grace so the Gospell is called the grace of God the grace of God which brings salvation Titus both because it comes from Gods meere good will and because in that doctrine there is a manifestation of the grace of God so the grace of God is often received in vain This Word of the Gospell is received 1. By hearing 2 By understanding 3. By faith 4. By affecting There may be a receiving it in vain in all these respects we may heare in vain understand in vaine believe in vain shew some affection in vain A thing is received in vain three waies 1. When it is so done that no effect at all follows 2. When the effect chiefly intended and designed follows not or not proportionably to the means and opportunities we have enjoyed The Word of God cannot be received in vain in the first sense so as that no effect shall follow
ex animo precatur summisque à Deo votis expetit Tibi submississime devotus EDVARDUS LEIGH TO THE CHRISTIAN READER READER THere is a threefold manner of citing Scripture out of the Old Testament used by Christ the Evangelists and Apostles for either they say simply it is written or it is said Matth. 4.4.7.10 Or it is written by the Prophet or in the Prophets Iohn 6.45 Or lastly it is written by the Prophet with the name expressed Esay Ioel c. Marke 6.7 Acts 2.16 Neither is it strange that neither the Chapter nor verse is named by them since this Arithmeticall distinction both of Chapters and specially of verses which wee have now in our Bibles is a very late invention This distinction of the Bible into Chapters and verses was made by men subject to errour and therefore is found oftentimes irregular separating that which ought to follow in a continued threed and confounding that which ought to be distinguished The Bookes of the New Testament are 27. the Chapters 260. I do often in these notes relate the opinions and expositions of others without passing my censure upon them as Luke 2.7 I relate Mr Cartwrights opinion though I approve it not for the originall is most cleere against it And Mark 16.7 Peter is set behind c is Mr Cartwrights observation but not so solide the marginall notes and those in the text may perhaps therefore sometimes interfeire and crosse each other as Marke 1.1 I say in the text out of Gerhard that Marke relates Histories more largely whereas the margent and the thing it self speakes that he related them more briefly sometimes the severall notes in the text it selfe may seeme repugnant as Matth. 24.14 I say from Calvin that Christ onely affirmes that the Gospell shall be propagated to the utmost ends of the earth before his last comming whereas v. 3. I observe out of B. Downam that Christs comming is not treated of till v. 23. Luke 5.39 Old wines are wont to be of a more gentle tast c. is contradicted by the margent and experience I hope Divines will not censure mee as if I did Falcem in alienam messem immittere Dr Hall doth determine it lawfull for those that are not professd Divines in some cases to interpret the Scripture I shall neede the favourable construction of Divines in the worke it selfe since it is the first of that nature wherein I have adventured though by the helpe of the best Commentators purposely to explaine the sacred text I desired having had opportunity of consulting with so many Criticks for the accomplishing of my Critica Sacra to make an Essay as it were in this booke how usefull such kind of learning was for the clearer explication of the Scripture I shall therfore much varie I beleeve in these Annotations from those Englishmen and others which have formerly expounded either the New Testament or whole Scripture In such a multitude of Collections taken from severall Writers and many of them long since there may be some luxuriant branches which might by Judicious Divines have beene thought fit perhaps to have been lopt off could I have been so happy as to have had them first diligently scanned by such Opere in longo fas est obrepere somnum I shall willingly submit it to the Judgement of experienced Divines and such especially as are versed in this kind of learning The New Testament in the Greeke is so little that by one houre in the morning and evening in one weeke saith Broughton one may with ease and great delight read it over yet this booke saith hee hath above 4600. words Pasor inlargeth the number He saith the Appellative words are 4168. The proper names 474. The whole 5242. Hee reckons up seven Dialects of the New Testament Neither is it strange saith he that the footsteps of all dialects are to be found there since the Apostles published the Gospel not onely to the Jewes which used the Septuagint or Greeke version of the Old Testament but also to other people differing in severall Dialects The Attick Dialect as it is the most elegant of all the rest in the Greeke so it is most frequent in the New Testament If Christians may by these Annotations which have cost me a great deale of paines be furthered in the study and knowledge of the Scriptures I shall blesse God for it and thinke my labour well bestowed Austen while he was a Manichee slighted the Scripture for the plainnesse of the stile Visa mihi est saith he indigna scriptura quam Tullianae dignitati compararem the Scriptures seemed to me farre unworthy to be compard to the statelinesse of the Ciceronian eloquence but after he grew acquainted with Christ though hee much delighted in reading Tullies Hortensius yet this thing onely saith hee in such a heate of zeale tooke mee off that the name of Christ was not in it I shall wish thee as much delight and benefit in perusing my Booke as it hath cost mee paines in collecting transcribing inlarging and reviewing it and rest Thy Hearty well-wisher EDWARD LEIGH The names of such Bookes as this Authour hath formerly written viz. 1. A Treatise of Divine Promises 2. Analecta or Observations on the Twelve first Caesars 3. Critica Sacra on the Greek of the New Testament 4. Critica Sacra on the Hebrew of the Old Testament 5. A Treatise of Divinity in Three Bookes 6. The Saints Encouragement in Evill Times ⧠ANNOTATIONS UPON THE NEW TESTAMENT The Gospel according to St MATTHEW CHAP. I. THE word Translated Gospel in Classicall Authors signifies first Glad Tidings or tydings of some good 1 Sam. 4.10 and 18.24 26 27. Secondly a reward given to him which brings gladsome newes Thirdly Sacrifice or thankes offered to God for some acceptable thing In the Scriptures of the New Teastament it signifies First the history of those things which Jesus both did and taught Mar. 1.1 Mat. 26.3 Secondly Preaching or publishing of the doctrine of Salvation 1 Cor. 9.14 2 Cor. 8.18 Rom. 2.16 Thirdly The glad tydings of Salvation in and through Jesus Christ Isa. 40.9 and 52.7 and 61.1 Rom. 10.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift or tribute due for good tydings whether as an offering to the Gods the Authours or as a reward to men the messengers and bringers M. Mede See more there 1 Cor. 9.14 Matthew is the first of the Evangelists because he wrote first the others Marke Luke and John follow likewise according to the order of time in which they wrote Matthew proceedes in this manner First he describes the Nativity of Christ. Secondly his Baptisme Thirdly his Temptation Fourthly his Doctrine Fiftly his Miracles Sixtly his Passion Seventhly his Resurrection and Ascension Matthew and Luke agree First In their generall scope which is to shew that Christ is the true Messias comming from Abraham and David Secondly In the subject matter or argument which is to draw
no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of
to Pharoah Paul and Barnabas by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Marke speakes from the idiome of the Hebrewes ch 6. v. 7. as we by interposing the copulation say in english two and two Vers. 2. The harvest truely is great but the labourers are few This is the force of the speech a great harvest requires many workemen the doctrine of the Gospell hitherto expounded by me in all Palaestina hath the reason of a great harvest therefore it requires many Ministers And Christ saith this for the consolation of these his Embassadours that they may hopewell Vers. 3. As Lambes Here we must not scrupulously inquire why Christ names his Disciples here lambes when he had called his Apostles before sheepe for the sense is the same in both places and the Syriacke useth the same word in both places by this name He admonished the Disciples of chastitie simplicity and publicke profit Among wolves So he calls the Priests and Pharisees partly for their rage against Christ and his Apostles and partly for their power with which they were furnished to hurt Vers. 4. Carry neither purse nor scrip nor shoes This he saith not onely to warne them that they ought to be quicke in this journie that they may returne speedily to him but also that he might shew his divine power that he can provide for them and all others following their lawfull vocation though they be destitute of these things Salute no man by the way He would warne them to make speed so 2 Kings 4.29 Those salutations saith Grotius among the people of the East were not done with a light gesture or word but with many bendings of the body kisses embraces Vers. 6. The son of peace be there He cals him so who doth not disdaine the doctrine of peace or the Gospell hears that attentively and receives it into an honest heart one worthy of peace as 2 Sam. 12.5 saith Drusius It shall turne to you againe Christ would teach them that they lost nothing by discharging their duty by reason of the others incredulity Vers. 7. Eating and drinking He implies that necessary food shall not be wanting to them although he send them without purse and scrip Go not from house to house He would not have them rashly change their Inne which is signe of an inconstant and mutable mind or is joyned with a contempt of the first Host as if he by his inhumanity or basenesse had driven away his guest Vers. 8. Eat such things as are set before you That is be content with any meane provision Vers. 11. Even the very dust of your City By which symbole the Jews did witnesse that those men against whom they did shake off their dust were so execrable to them that they would not communicate with them in their dust This shaking off the dust ought also to admonish us that we have nothing common with wicked men so that their dust may not cleave to us Vers. 13. Wo unto thee Chorazin wo unto thee Bethsaida Which is thought to bee the country of five Apostles Peter Andrew Philip Iames and Iohn Iohn 1.44 Vers. 15. And thou Capernam Where Christ besides many excellent Sermons wrought so many Miracles that the Nazarites his Country-men objected it to him Luke 4.23 Vers. 16. He that heareth you viz. Teaching and prescribing what is right Vers. 17. Through thy name Christ wrought Miracles by his own power the Disciples by Christs whose name they also called upon as we may see in the Acts and Books of the Jews as before the Devils yielded to the name of the God of Israel so now to the name of Jesus of Nazareth Vers. 18. I beheld Satan as lightening fall from heaven From the degrees of knowledge power and dominion he had in the hearts of men as Capernaum exalted to heaven as sodainly as lightning is wont to shine from heaven this prediction is to be referred to the incredible swiftnesse of propagating the Gospell to the destroying of false religions and all the workes of the Devill Vers. 19. He alludes to the 91. Psal. 13. alhough there he speakes of the protection of divine providence here of a wonderfull power Vers. 20. Rather rejoyce because your names are written in heaven A metaphoricall speech for to be counted sons and heires by God as if they had been noted downe in a catalogue It is better to have that which is proper to Saints than what is communicated also to others Calvin Vers. 21. Rejoyced He witnessed his joy not only in words but also in his gesture and countenance so the Greek word signifieth Vers. 26. What is written in the law how readest thou Taking it for granted that men must read the Scriptures privately As if he had said In the written law of God and there onely thou shalt find what those good workes are that God will reward in heaven Vers. 27. Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind By the heart is understood all the affections desires and inclinations by the soule the will purpose and resolution by the mind the reason understanding discourse and memory and by the might or strength all the facultyes of the soule and parts of the body with all their functions actions and operations both internall and externall And thy neighbour as thy selfe By the name of neighbour all men of what condition sex or nation soever are understood As thy selfe 1. Truely 2. Ardently 3. Constantly Vers. 28. This do and thou shalt live Object Life is promised to the worker yet Rom. 4.3 It is said Abraham believed God and it was counted unto him for righteousnesse Ans. Both speake of the word but not of the same part of the word the Law promiseth life to the worker and the Gospell life to the believer Vers. 30. Wounded With his sins and the sting for them One glosseth well on it not from Jericho to Jerusalem but the contrary Jericho was a type of hell Jerusalem of heaven a man that forsakes God and turnes to the Devill is like to be wounded Vers. 31. By chance Therefore say some one may use the word chance It is a parable and being uttered in the common received tearms cannot be stretched so farre beyond the scope of it 2. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly it fell out or came to passe viz. by the providence of God overruling the matter 3. It fell out casually to the Priest who expected no such event Vers. 34. Pouring in oyle and wine Wine serves to cleanse and ease the paine within oyle to mollifie the flesh and allay the paine without Wine and oyle That is the doctrine of Salvation Ambrose Stella Calv. Chemnit Wine the Law to eate out the corruption and oyle the Gospell to heale it Vers. 35. He took
deep and dissembling heart of man is a cunning digger of such graves nay it selfe as it were is a grave wherein their rottenness and corruption lies so closely covered that hardly the sharpest noses of such as converse with them shall be able to smell them out Vers. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also As if he should say not only the Scribes and Pharisees but also we Lawyers therefore the Lawyers were somewhat different from the Scribes Vers. 51. From the bloud of Abell unto the bloud of Zacharias The question is who this Zachary was of whose slaughter Christ here speakes and there are three opinions of learned men concerning three persons 1. We read of one Zacharie 2 Chron. 24.20 which agrees with those words of Christ Who perished between the Altar and the Temple For the Altar stood in the Court before the place of the Temple and this very Zachary desired from God the revenge of his bloud for he said Let the Lord see and require it But that in Matthew seemes to oppose this opinion that Christ saith this Zachary was the son of Barachias but in the Chronicles he is called the son of Iehoiadah but others say that he was Binominis had two names 2. Others say it was that Zachary which was one of the lesser Prophets who himself in the Book of his Prophecie chap. 1. ver 1. witnesseth that he was the Son of Barachias but though nothing be observed in the Scripture of his slaughter yet some thinke that he also was killed by the Jews in that holy place 3. Origen and Basill say it is an ancient tradition that Zachary the Father of Iohn Baptist when he tooke Mary the mother of our Lord for a Virgin after her birth He was killed by the Jews between the Temple and the Altar being accused by the people Vers. 52. The key of knowledge That is the meanes of knowledge whereby as by the key men are to have their entrance into the kingdom of heaven Tertullian rightly interprets the key the interpretation of Scriptures See Grotius Vers. 53. Began to urge him vehemently The old Latine Translation is thus Coeperunt Pharisaei legis periti graviter insistere os ejus oprimere de multis which last words the Rhemists translate to stop his mouth about many things whereas the Greeke signifies to provoke him to speake of many things as Erasmus out of Theophylact and Beza do prove and the words following in the Evangelists do shew Lying in wait for him Vide Bezam Vers. 54. That they might accuse him The Greeke word here comprehends complaint to the Superiours and the publike action before the people that they might condemn him publikely before the people who was privately accused as a seditious man and a corrupter of the Law CHAP. XII Vers. 1. HYpocrisie That as the Syriack declares is an affected Counterfeiting of anothers person and Christ understands by it that affected ostentation both of learning and holinesse by which the Pharisees did set forth themselves among the people and so endeavoured to win authority and beliefe to their false doctrine Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them and that they confirme it by a sincere not counterfeit holinesse of life Vers. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known This sentence is also elsewhere used by Christ in the Gospell as Mat. 10.26 and Mark 4.22 Christ would have his Disciples and followers abstaine from all fraud and hypocrisie as well in sayings as deeds since all things in their time shall be brought to light and be manifested before God Angels and men therefore it is most advised to do all things sincerely and candidly according to the prescript of God that our works may beare the light as being done in God Iohn 3.21 Vers. 4. My friends That is those which he knew favoured him and he saw to be solicitous about their own safety Be not afraid of them that can kill the body It is not to be understood as though any man had any power in himself to kill it but God gives them leave sometimes But if you will feare profitably and so as you shall be the better for it I tell you whom you shall feare and I repeat it again that you may the better marke it I say feare him Vers. 6. Are not five sparrows sold for a farthing c. A sparrow is little esteemed of as the price sheweth and the haire of our head lesse whence the Proverb Non pili facio to signifie a thing of small moment Vers. 8. Whosoever shall confesse me before men To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind God and man in one undivided person also our Priest and King but also to witnesse and affirme him to be the same before men as Mat. 16.16 Nor in words only but in deeds that so our whole life may speake Christ. Vers. 11 12. Take ye no thought how or what thing ye shall answer or what ye shall say For the Holy Ghost shall teach you in the same houre what ye ought to say There were among the Ancient Fathers some of which number is Augustine who interpret this promise of infallibility if we may so speake made to the Apostles by Christ of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them yet the opinion of Euthymius seemes more probable who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost as often as occasion required it the very words of Christ seeme rather to favour this exposition which also receives strength from thence because it is manifest the Apostles used books from 2 Tim. 4.13 But this would not be necessary the former opinion standing Vers. 13. Master speake to my brother that he divide the inheritance with me Vers. 14. Man who made me a Iudge or a divider over you As if he should say it is not within the compasse of my calling for I came to accomplish the work of mans redemption and not to divide Inheritances hereby giving us to understand that every thing must be done by warrant of some calling Ministers must not neglect dividing the word to divide Inheritances Vide Grotium Vers. 15. Take heed and beware of covetousnesse Watch and ward watch and guard eyes and weapons The first word implying an ocular warinesse an eye-watch the second an hand watch a kind of manuall if not materiall guarding of a mans self as if he had said to paraphrase the Text not to mend the Translation watch and ward nay watch and guard and defend your selves from the sin of Covetousnesse Dike The Greeke word rendred Covetousnesse signifieth an
he also is the Son of Abraham Because he was taken into Abrahams Covenant Rom. 4.16 Vers. 10. To seek and to save that which was lost The first shewed his diligence the second his power both his singular Philanthropie Such as were lost indeed and in their own apprehension Vers. 12. A certaine nobleman That is our Lord Jesus Christ and he truly calls himselfe noble for he is Coeternall and coequall with his Father in respect of his Deity in respect of his humane nature he was conceived by the Holy Ghost born of a pure and immaculate Virgin Christ hath in his Genealogie above twenty Kings and Princes Into a far Country That is to heaven it is a long while from the time of his death to his last comming Vers. 13. And he called his ten servants and delivered them ten pounds He observes a certaine number ten for God knows well both the number of his Servants and gifts His pound That is the Doctrine of the Gospell concerning the kingdom of heaven Let him occupie This was spoken parabolically as a diligent Merchant spares not labour but is intent upon all occasions that even with the danger of his life he might promote his gaine So let the Servant of Christ studiously strive by a diligent preaching of the Gospell and faithfull administration of the Sacraments to gaine many men to Christ. Vers. 14. His Citizens That is the Jews Iohn 1.11 Vers. 15. And it came to passe when he was returned c. This shall be in the last day when he shall returne to the judgement of the quick and dead Vers. 21. Neither acceptest thou the person of any Or the face of any The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred either way Although the Hebrews and Syrians from whence that phrase proceeded alwaies say to respect the face yet the Latine Interpreters use the word person in judging to be moved with the person face or any outward quality or appearance nothing pertaining to the merits of the cause Vers. 22. Thou knewest that I was an austere man Then this should not have made thee sluggish but have moved thee to the greater diligence That at my comming I might have required mine owne with usury Christ would no more note the rigour of God than praise Usury when he brings in the Master of the Family so speaking that money should be given to the banke that at least it might grow with Usury Only Christ signifieth that there will be no excuse for their sloath who both suppresse the gifts of God and consume their time in idlenesse Vers. 23. But he perceived their craftinesse The Greeke word rendred craftinesse signifieth a skill in ill doing gotten by long practice and experience Into the banke Where either by the change of monis or by a contract of the loane they make a gaine and thou with them mightest have been partaker of the same gaine Ver. 24. Take from him the pound and give it to him that hath ten pounds That so by his deed he may shew that he did not so much look after money as the gaine of it Ver. 27. But those mine enemies which would not that I should reign over them bring hither and stay them before me Christ gave up the Jews his enemies which would not have him for their King to the Romans to destroy them who wasted their City and dispersed the whole nation into perpetuall exile But in the last day he will condemne to eternall death all his enemies the Devills Jews Heathens false Christians Vers. 42. If thou hadst known The more ancient Divines take the words optatively Oh that thou hadst known the moderne otherwise that is if thou hadst considered and taken speciall notice Esay 1.3 Thou even thou That is Jerusalem this is emphaticall At least That is after thou hast so often rejected me and slaine the Prophets that came before me In this thy day That is of visitation Vers. 44. By the word the things that belong To thy safety temporall or salvation eternall Christ the Gospell and the preaching of it Jerusalem in the Hebrew tongue signifies the vision of peace these words then may meane that contrary to her name she saw not her peace Jerusalem was not Jerusalem Vers. 45. And he went into the Temple and began to cast out them that sold therein and them that bought Christ purged the Temple but twice first at his entrance into his Ministery Secondly at his going out Mat. 21. Marke 11. Vers. 48. Were very attentive to heare him Greeke hung upon him hearing him This very word is used Mat. 22.40 hang or depend upon as a vessell upon a peg or naile on the wall Others render it pendebant ex ore ejus as Bees on flowers to suck out the moisture which is in them CHAP. XX. Verse 5. THey reasoned with themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence Syllogismus signifieth to reason by arguing to conclude to infer one thing from another Vers. 10. At the season The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes a certaine time of the yeare viz. of fruits as Matthew expresly names it ch 21.34 Vers. 20. And they watched him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be curiously intent cunningly and treacherously to observe As in war all the actions of the Enemy are wont to be studiously observed or as in hunting the steps of the wild beasts are wont to be observed The Pharisees were intent upon all occasions and waies how they might intangle Christ. Vers. 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob Christ cites a place out of Moses because he had to do with the Sadduces who did not much beleeve the Prophets at least esteemed them no more than we do the Book of Ecclesiastes or the Macchabees Moreover because they brought Moses he chose rather to answer them out of Moses than to oppose any one of the Prophets Spanhemius dub Evang. parte 3 tia p. 3. Canaeus de Republica Heb. p. 476. say the Sadduces received the whole Scripture and not the Pentateuch only The originall of the other assertion came thence saith Hottinger that some made the Sadduces the same with the Samaritans which acknowledged only the five Books of Moses for Scripture CHAP. XX◠Vers. 1. ANd he looked up and saw the rich men casting their gifts into the Treasury Not because the Treasury was in a high place that he had need to lift up his eyes but because Christ being a patterne of modesty had cast his eyes upon the ground The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth studiously to behold which notion doth best agree here See Chap. 8.25 Ver. 3. Hath cast in more than they all Qualitate animi intentione quantitate pro facultatum ratione Ver. 4. Hath cast in all the living
are in the graves shall heare his voice His meaning is though this be a stupendious thing and exceed the capacity of all reason and sense yet you ought not therefore to esteem it incredible vain and false Christ saith that that houre comes draws neerer and neerer he names not the day but the houre or moment hastening All that are in the graves That is by a Synecdoche of one kind for all the rest by what manner of death soever they dyed and howsoever they were consumed Heare his voice That is the voice of Christ ver 27. As the voice of the Son is the voice of the Father so the voice of the Archangell is the voice of Christ which shall send him See 1 Thes. 4.16 1 Cor. 15.51 Mat. 24.51 Vers. 31. If I beare witnesse of my self my witnesse is not true Ob. Iohn 8.14 Ans. Christs Testimony is to be considered two wayes as the Testimony of a meere man and so he yeelds to the Jews that his Testimony was unfit and unsufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand But secondly consider him as a divine person coming from heaven and having his Father giving witnesse with him thus his Testimony is infallible and so the latter to be understood Vers. 32. There is another That is God the Father not Iohn as some say For Christ would here bring in an undeniable Testimony He is another from Christ 1. In regard of the Jews conceit that Christ was but a man 2. In regard of his humane nature 3. In regard of his Office as he was Mediator between God and man 4. In regard of his Person as he is God being a distinct person from the Father Vers. 35. He was a burning and shinning light Greek that Lampe burning and shining burning to himself shining to others Iohn was not only a Lampe shining in his Sermons but a Torch burning with zeale Nam qui non ardet non accendit Bernard Nec lucere potest nisi prius ardeat Aquinas And ye were willing for a season to rejoyce in his light All liked him very well yea they even danced about him as Children about a bonfire so much the word beares for a season Vers. 36. The same works that I do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very works which I doe Vers. 39. Search the Scriptures Though in the Originall and Latine Translation the word be ambiguous and may be taken in the Indicative Mood and the Imperative also yet I rather take it in the Imperative as most Translations do for a precept and duty than in the Indicative for a commendation of them noting what they did as if he had said ye search the Scriptures Search the Scriptures That is shake and sift them as the word signifieth search narrowly till the true force and meaning of every sentence yea of every word and syllable nay of every letter and jot therein be known and understood confer place with place the scope of one place with another things going before with things comming after yea compare word with word letter with letter and search it thoroughly Mr. Perkins It is not only a metaphor taken from digging minerals but also from hunting dogs who labour by smelling to find out the Hare Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures The Lxx use this word Prov. 2.4 Alphonsus the King of Arragon read over all the Bible foureteene times with Commentaries Beza being above fourscore yeares of age could say perfectly by heart any Greek Chapter in St Pauls Epistles One Mistris Elizabeth Wheatenhall the Daughter of one Master Anthony wheatenhall of Tenterden in Kent late deceased not yet being ten yeares old having been about three yeares brought up in the house of her Unkle Sir Henry Wheatenhall a very religious Knight at East-Peccam in Kent and there carefully instructed by his vertuous Lady before she was nine yeares old not much above eight could say all the New Testament by heart yea at that age she was so perfect therin when she had not been there above two years that being asked where any words were she would presently name Book Chapter and Verse One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her in about forty places at one time wherein she never missed Book and Chapter but once yea she never erred in the number of the Verse but alwaies told the just Verse within one or two at the most under or over Ver. 43. I am come in my Fathers name To come in the name of the Father is to be sent by him to do all things according to his prescription to seek his glory for God to be present with and efficacious by his Ministery Polyc. Lyser To come in his own name Is not to be sent of God to work from his own or others will not Gods command to seeke his own glory and profit CHAP. VI. BEllarmine himself de Euchar. l. 1. c. 5. tells us that many Papists as Biel Cusanus Cajetane Tapper Hessels Jansenius deny that our Saviour in this Chapter treates of the Sacrament And for those which hold otherwise they are divided also as Ferus sheweth on this Chapter Some of them will have that which our Saviour here speaketh about the bread of life to be meant of the Eucharist others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine and à Lapide But first this Sermon was uttered by our Saviour as Bishop Vsher saith above a yeare before the celebration of his last Supper wherein the Sacrament of his body and bloud was instituted at which time none of his hearers could possibly have understood him to have spoken of the externall eating of him in the Sacrament For in verse 4. this fell out not long before the Passeover and consequently a yeare at least before the the last Passeover wherein our Saviour instituted the Sacrament of his Supper See John 11.55 Secondly The eating which Christ speakes of here is by faith even the very act of faith ver 29 35 48 47. therefore it is spirituall eating not sacramentall which may be without faith Thirdly If those words ver 53. be meant of the Eucharist then how can our adversaries defend their Communion under one kind seeing here the drinking of Christs bloud is required as without which there is no life this is argumentum ad hominem a forcible reason against the Papists and it prevailes with divers of them to interpret this Chapter not of the Eucharist The eating of the flesh of Christ and the drinking of his bloud spoken of in this Chapter is not the eating of the Sacrament of the Supper but all manner of participation with Christ in the word and Sacrament This eating here spoken of necessarily giveth life everlasting to the eater 27 35 51 54.
is no such place to be found See Dr. Hals Paraphrase There is no Scripture that saith this in terminis but all those Scriptures which speak of the powring out of the Spirit may be alluded to saith Grotius yet he and Rollock say Esay 58. is especially meant Ioel 2.28 saith Brugensis Christ interprets what he meanes by the next verse By Waters is meant the indwelling vertue of the Spirit See Ver. 39. By Rivers of water the abundant and various operations and gifts of the Spirit Calv. By living water or water of life some say is meant the reality of these they have reall graces and comforts others say it is so called from the effect because the nature of this water is to give and preserve life this phrase is rather an Hebraisme amongst the Jews a spring that never failes is called living water See John 4.10 11 12 13. That is in his inward man shall be those inward graces that never faile Flow out He shall not only have enough for himself but wherewith to refresh others Vers. 39. The Holy Ghost was not yet given That is in comparison he was given before but so sparingly as in respect of this powring out Tit. 3.6 He might seeme not to be given at all Because that Iesus was not yet glorified He had not yet ascended into heaven That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1 was fulfilled when the Father said to Christ triumphantly ascending above all heavens Sit at my right hand Brugensis Comment in 4 or Evangelia vide plura ibid. Ver. 48. Of the Rulers or of the Pharisees Yet Nicodemus was a Ruler and a Pharisee John 3.1 CHAP. VIII Vers. 1. IEsus went unto the mount of Olives He sought this solitarinesse partly that he might refresh with necessary rest his body wearied with the daily labour of teaching partly that he might be more for prayer About halfe a mile and a furlong from Jerusalem toward the east stood the mount of Olives so called from the multitude of Olives See Travels of the Patriarks p. 483. Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery c. The Graecians read not this history Chrysostome and Theophylact wrote whole Commentaries upon this Evangelist but explained not this history Jerome also witnesseth that this history is not extant in any of the Latine Books and it is not found in the Syriack Edition of the New testament Polyc. Lyser We know that the history of the adulterous woman was in times past expunged by many and is not found in the Syriack Edition or in the Paraphrase of Nonnus but yet we deny that it is not found in the Greek fountaine yea Theodorus Beza witnesseth that of seventeene of his ancient Copies only one wanted it none of the printed books which are extant this day leave it out Austen affirmes that it was perversly rejected by some Hereticks because it seemed to promise to men an impunity of sinning But this is nothing to us to whom it sufficeth that the fountaines are cleare Chamierus tomo 10. l. 12. c. 7. It is found in a Syriack book of speciall note therefore Ludovicus de Dieu who wrote it out thence mentions it in his Animadversions Tatianus who lived within threescore yeares after John expresly mentions it also in his harmony of the Gospels as Mr Selden shews in his Vxor Ebraica A woman taken in adultery In the very act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the theft perhaps to intimate the great theft which is in adultery Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ipso furto Piscat Some say they brought the Adulteresse and not the Adulterer that they might try Christs chastity but rather because she was easier to be taken than the man saith Maldonate Ver. 4. Master They call him Master whose Disciples yet they would not be and whom in the former Chap. ver 47. they called a Seducer But they flatter him shamefully hoping by that the more easily to deceive him They propound both the greatness and certainty of the crime Vers. 6. But Iesus stouped down and with his finger wrote on the ground as though he heard them not The Syrians write not to the left hand as the Hebrews not to the right hand as the Greekes and Latines but downward as Masius shews in his Syriack Grammer which custome of writing it is probable was then observed by Christ because at that time the Jews used the Syriack tongue Piscat By this gesture Christ would shew that he was offended with the accusation of these men and that he judged them unworthy of answer because they carried all maliciously and fraudulently and would be swift in punishing when they were slow in doing rightly What Christ wrote and wherefore it is not exprest yet the Fathers diligently inquire after both Aug. l. 4. de Consens Evang. gives these reasons why Christ wrote First that he might signifie that those were to be written on earth not in heaven as he had said to his Disciples Luk. 10.20 Secondly That he might shew that he works miracles on earth for miracles are certaine signs which are done one earth Ambrose saith that he wrote that Ier. 22.29 And in another place he saith he wrote Thou seest the moâ—e that is in thy brothers eye but dost not see the beame which is in thine own eye Sunt hae Patrum meditationes Certi tamen nihil statui potest saith Dilher These are the meditations of the Fathers but nothing certaine can be determined That he wrote with his finger significant letters and made some words which might reprove the sins of most fraudulent men it is probable but what they were it is beyond our capacity to understand saith the same Dilher Vers. 7. He that is without sin among you He condemnes their Hypocrisie not the fact simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly one that is impeccable and not subject to sin But Tolet thinkes it is here rather taken for one that is now without sin Calvin thinks that he spake this according to the Law Deut. 17.7 by which the witnesses were with their own hands to kill the guilty person But there God warned they should not condemn that person with their tongue which they would not kill with their hands here Christ requires perfect innocency in witnesses that none should undertake to punish a crime in another unlesse he be innocent and free from all fault himself See more in Calvin Vers. 9. Being convicted Or reproved the Greeke word signifies conviction by argument Went out one by one Vnus deinde unus One and then one we have the same expression Mark 14.19 Beginning at the eldest Either because the younger for honours sake offered the first place of going out to the Elder or because the elder were conscious to themselves of more and greater
my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de
in them when the Plantiffe or Defendant is called their Attorney appeareth in their behalfe 1 Iohn 1.2 The Leviticall Priest was wont to appeare before God in the peoples name he was but a figure in Christ is the solid truth and full effect of the figure Vers. 27. And as it is appointed to men once to die It is a generall Law given for men to die if it happen to any otherwise as to Enoch and Elias those are nothing saith Grotius to so great a multitude of men dying so ye may say for those that shall be found alive when Christ shall come to judgement Once to die The word once say some is not to be referred to die as if there were some suspition that man could die twice but to appoint it was once appointed and that once shall stand And after death the judgement Some understand this of the particular judgement the judgement which God passeth upon the soule immediately after death but Estius interprets it of the generall judgement Vers. 28. To bear the sinnes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare although it properly signifies to lift or carry something from a lower place to an higher or at least from one place to another yet in this place it simply signifies to take away so it is used Josh. 24.32 and 2 Sam 21.10 and Ezra 1.11 and Psal. 102.24 For things lifted up are first taken away from the place where they were before and things taken or carried away from a man must first be raised and lifted up He shall appeare the second time without sinne unto salvation Christ comes but twice corporally once to merit salvation and again to perfect it CHAP. X. Vers. 1. FOr the Law having a shadow of good things to come It was not so much as an Image a shadow is not so much as an Image but an Image is not so much as the thing it selfe it was not an Image but a shadow Burrh Iacobs seed Some think that the metaphor of the shadow is taken from painting Painters are wont with choak or a coale to delineate that thing which they propound to themselves to expresse which rude picture is called a shadow or adumbration for the obscure representation then with their Pensill they bring on the lively colours that it may be a distinct and expresse likenesse of a thing which is properly called an Image Vers. 2. Should have no more conscience of sinnes Not that they will make no conscience of running into sinne as many Libertines doe that is not the meaning but conscience will be able to lay no more sinne to their charge Vers. 5. Sacrifice and offering thou wouldest not but a body hast thou prepared me That is now after the comming of Christ but a body That in this body I might offer that expiatory sacrifice of which all the other were but shadows A body hast thou fitted me Psal. 40.6 it is mine eares hast thou opened but here so for illustration Christs obedience began at his eare but his whole body was obedient when he offered himselfe upon the Crosse. Vers. 7. In the Volume of thy Book it is written of me Interpreters enquire whither David Psal. 40.7 and the Apostle here had respect to Christ or where it is so written they agree in this that the Pentateuch is meant for scarce any other bookes of Scripture were written in Davids time but it unlesse Iob. The Pentateuch then was one book and the text in the Bible was not so distinguished as it is now Pareus saith in the whole Volume of the Bible there are many Oracles extant concerning Christ in which his obedience toward his father is described especially in 52 and 53 chapters of Esay Vers. 10. By the which we are sanctified Sanctifying here is not taken strictly for the change of our image but rather largely for all the benefits of Christ reconciliation adoption justification and salvation it selfe So Pareus and others Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the blood of Christ. Into the Holiest That is Heaven say some whereof the Holy of Holies in the Temple was a figure or type Others think that he meanes a cleare manifestation of the way to glory under the Gospell See 1 Iohn ult Vers. 20. By a new and living way which he hath consecrated for us 1. A new way not the old by the covenant of works 2. Living enlivens the person God will enable us to walk in it Through the vaile that is to say his flesh An allusion to the Temple the vaile or curtaine did hide the glory of Sanctum Sanctorum and withall ministred an entrance into it for the High Priest Vers. 22. Let us draw neer with a true heart in full assurance of faith Here we have the true disposition of the soule in worship 1. A true heart he doth not say sinlesse but a true heart without guile 2. In full assurance of faith That is to be sure of acceptance of my person and service when I come into the presence of God A setled and full perswasion to be accepted through Christ. The first absolutely necessary this not so absolutely Having our hearts sprinkled from an evill conscience q. d. Otherwise your drawing neer will be to no purpose you shall but provoke the Lord in drawing neer except you be thus sprinkled washed and purified There is a twofold evill conscience 1. That lives in some known sinne 2. that accuseth a man and is unquiet He alludes to the old rites in which the Israelites being to come to the Tabernacle and worship of God purged themselves with many washings or to the Sacrament of Baptism in which there is an externall washing of the body but men are purged from all sinne inwardly by the blood and spirit of Christ. Some say he alludes to Numb 9.9 the sprinkling water made of the ashes of the red Cow wherewith the people were sprinkled Vers. 26. For if we sinne wilfully This translation is better then the Genevah which hath willingly Seientes volentes wittingly and willingly of set purpose The word answereth to that of Moses Numb 15.30 Elatâ manu with a high hand a resolute wilfulnesse See 1 Pet. 6.2 Mr. Bedford on Ioh. 1.16 Vers. 27. But a certain fearfull looking for of judgement There is a twofold receiving of judgement in this life 1. One enjoyned as a duty 1 Cor. 11 31. 2. another inflicted on him as a punishment when conscience at last shews him his everlasting damnation as it did to Spira say some Vers. 29. Who hath trodden under foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt Matth. 7.6 5.13 contemne and despise Christ So Theophylact Ambrose
and Primasius expound it those things we despise and make no account of we tread under foot Dr. Benefield on Heb. 15.24 Wherewith he was sanctified 1. Sacramentally 2. putatively 3. or at most by way of disposition See Heb. 6.4 5. Dr. Sclater Vers. 33. Ye were made a gazing-stock Brought into the Theater so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor taken from them saith Ribera who were sent into the Theater that is into the publique sight of all the Citizens to fight with beasts or with one another mutually as the gladiatores which all beheld with delight and likewise observed diligently how they fought The nowne is used 1 Cor. 4 9. and rendred spectacle the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theater Vers. 36. Ye may receive the promise That is the thing promised Vers. 37. For yet a little while The words in the Greek are a double diminutive a little little while to it Though long for the time in it selfe yet a little while as may be in respect of his desire without the least delaying to come He that shall come will come For their deliverance Perkins The doubling of the phrase veniens venit comming he will come implies vehemency of desire to come and that his minde is alwaies upon it here is still a comming The Hebrew phrase signifies an urgencie vehemencie and intensenesse of some act as desiring I have desired And as not content with these expressions of desire he addes over and above all these and will not tarry and all to signifie the infinite ardency of his minde toward his elect here below Vers. 38. Now the just shall live by faith That is shall sustain himselfe by expectation of the promises But if any man draw back my soule shall have no pleasure in him That is which for a time believe in God and afterward pull back their feet and goe back from their faith More is meant then spoken after an Hebrew manner of speech as though he should say I abhor all those that fall away through unbeliefe The word is a Military word taken from Souldiers who recoyle and leave their standing in whom the Captain delights not Nor can we in our Christian fight by retiring and recoyling please our Captaine but the Martiall law for such is in the Text they withdraw themselves to perdition CHAP. XI THis Chapter is called the little Book of Martyrs containing the Acts and Monuments of the Church of God in the daies of old Vers. 1. Now faith is the substance of things hoped for the evidence of things not seen The substance The meaning is that though there are many things promised by God which men doe not presently enjoy but onely hope for because as yet they are not yet faith doth after a sort give a subsistence or being unto them Perkins The evidence Or convincing demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the demonstration that convinceth the soule throughly of the certainty and truth of such things as by reason and naturall parts are not seen That is by believing a man doth make a thing as it were visible being otherwise invisible and absent Mr. Burrh Perkins Vers. 4. By faith Abel offered unto God a more excellent Sacrifice then Cain 1. Quia hostia copiosior because he offered a double Sacrifice himself and his Lamb but Cain onely offered his Corn. 2. Quia excellentior it was better chosen because of the fattest and best of the flock Cain carelesly took that came first to his hand of the fruit and no more 3. Quia ex fide by faith he offered it B. Andrews God testifying of his gifts Gen. 4.4 it is said that God had a respect unto him and to his offerings meaning by some visible approbation whether fire from Heaven or something else for Cain discerned it and the Apostle here doth so interpret it This visible and outward testimony which God gave signified the inward testimony of the Spirit testifying to our spirits that we and all we doe is acceptable unto God in Christ Rom 8.16 Some of the Rabbines relate as Paulus Fagius observes in his Annotations on the Chaldee Paraphrase that a face of a Lyon was seen in the Heavenly fire inflaming the Sacrifices which if it be true did probably shadow out the Lyon of the Tribe of Iudah Revel 5.5 of whom all the Sacrifices of the Old Testament were Types Vers. 5. For before his translation he had this testimony that he pleased God Dicente Scriptura Haymo saith this testimony was the testimony of Scripture Gen. 5.24 but the testimony of Moses was after his translation therefore it was the testimony of his conscience which bare witnesse within that he pleased God Mr. Fenner He pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word which signifieth he gave God content or kept Gods favour and good will Vers. 6. Without faith it is impossible to please God I must doe all duties out of a principle of faith and not of reason onely or an inlightened conscience Three rules to know this 1. Such a one hath an eye alwayes to the promise as well as to the precept he lookes to the Law as his rule and to the Gospell for his power 2. He lookes not unto the duty but on Christ for acceptation Exod. 28.38 Rev. 83. 3. He is not discouraged for want of a present income in duty 2 Cor. 5.7 For he that commeth to God must beleeve that he is To come unto Christ is to beleeve in him Iohn 6.35.37.44 And if that be the meaning of the Holy Ghost in this place then to come unto God is to beleeve in him by speciall faith otherwise the Apostle should enunciate idem per idem And then the meaning is this he that would beleeve that God is his God and that he will be gratiou◠unto him must first beleeve that God is and that he is a rewarder of them that seek him or the word come in this place may be expounded by seeking He that will come unto God that is he that will seek God must beleeve that God is and that he is a rewarder of them that seek him Vers. 7. Of things not seen as yet That is Gods mercy in his deliverance and the destruction of the old world Vers 10. For he looked for a City which hath foundations That is a City which was built upon the immutable stability of Gods oath and promise of heaven a periphrasis Whose builder The Greek is Artificer God hath manifested great art in making the third heaven he bestowed skill and wisdome on it Vers. 11. Because she judged him faithfull who had promised That is she knew that whatsoever God had promised he would faithfully performe Vers. 13. Confessed that they were strangers and pilgrims on the earth Strangers are a people absent from their own Country Pilgrims are strangers that have not any abiding
are also here compared to chrystall Foure beasts full of eyes before and behind Beasts is a barbarous translation foure wights living Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men full of knowledge of Lions courage of Oxes patience to sacrifice of mans quiet and humanity and Eagles high flight Martyrs Polycarpus was a Lyon for courage an Oxe for patience a man indeed for wit an Eagle for high flight proclaming the Gospell Broughtons Require of Consent By foure severall formes of beasts is meant saith Pareus the collection of the Church of Christ in the foure quarters of the World and divers Nations People and Tongues The Beasts represent the people he alludes to the incamping of the People of Israel the wildernesse round about the Tabernacle The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutchions The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders Vers. 8. And the foure Beasts had each of them sixe wings about him and they were full of eyes within These Beasts are described full of eyes having also sixe wings about and those full of eyes within So many eyes do set forth the multitude of sharpe-sighted men and full of knowledge of the mysteries of God such as are in the Beasts that is the Church which the beasts do represent The wings signifie agility and alacrity to put in execution the Commandements of God The wings full of eyes zeale joyned with knowledge and faith Holy holy holy Some originall Copies have it 9. times over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerhard saith t is better thrice onely as Esay 6.3 Vers. 11. Thou art worthy O Lord to receive glory and honour For what for his power as followeth and power that is saith Piscator potentiae laudem the praise of power which is as much as to say he deserves to be glorified and honoured by the acknowledgement of his eternall power for as much as he created all things out of nothing CHAP V. Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book That is say some the Bible others the Revelation Gods Counsels are resembled to a Book for their certainty and stability the Revelation hereby understood say Pareus à Lapide and Dent is a Book of Gods eternall Decree concerning the Church and his enemies Written within and on the back side Because much was written Ezek. 2.10 He speaketh say Beza Pareus Brightman à Lapide according to the ancient manner of wrighting in long Parchments which were afterwards rolled together about some round piece of wood whence Books were called Volumes or Scroles and Christ is said to have unfolded and enwrapped the Booke Luke 4.17 The outside did commonly abide cleane and unwritten unlesse the inside were not able to containe the whole writing for then they filled the outward part with Letters which kind of writings were called backeside writings Scriptus in tergo needum finitus Orestes Juven Satyr 1. Sealed with seven Seales to note the great secrecie and severall degrees of discovery of Gods Counsels Vers. 2. And I saw a strong Angell That is Gabriel saith Gerhard which name signifieth the power of God Crying with a loud voice Like a Crier Who is worthy That is fit To open the booke By which is understood a manifestation of the Decrees of God Vers. 5. And one of the Elders Without doubt saith Gerhard one of those who rose with Christ and ascended into heaven Mat. 27.52 It seemes to be the Patriarke Iames saith he because from his Prophecie the name of Lion is given to Christ. Gen. 49.9 Behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Booke and to loose the seven Seales thereof Iohn 1.18 Christ is able to make known these hidden secrets therefore he is called the Counseller Esay 9.5 of the Tribe of Iudah because he was borne of this Kingly Tribe Heb. 7.14 this Tribe had the figure of a Lion in its Ensigne Gen. 49.9 Vers. 6. In the midst of the Throne and of the Beasts That is the middle between God and the Church triumphant by which it is signified that the Lambe is the Mediatour between God and men And in the midst of the Elders stood a Lambe as it had been slaine Not Christ as God but as a Lambe slaine the discovery of the secrets of God in his Word are the fruit of Christ slaine and ascended Stands because 1. Prepared to perfect the worke of Redemption 2. To helpe 3. To judge 4. To intercede Having seven hornes and seven eyes The Lambe wanted neither power Lament 2.3 nor wisdome Zach. 3.9 and 4.10 to open the seven Seales Which are the seven Spirits of God sent forth into all the earth This is taken out of Zach. 4.10 that is the manifold graces of the Spirit which he gives unto his Church Vers. 8. The foure beasts That is all the Ministers of the Word And foure and twenty Elders That is the whole Church Fell down before the Lambe having every one of them Harpes and golden vials full of Odours which are the Prayers of Saints It is an allusion to the manner under the Law wherein they had pots or vials for Incense Musicke of Harpes and violls that is all kind of heavenly melody and harmony such as the sweetest musick may not be compared unto Dr. Taylor These golden Vialls are their sincere hearts these odours glorious apprehensions and fervent affections As gold excells in purity so Prayers proceeding from a pure heart are precious to God Their daily prayers and hymnes of praises are noted by the Harpe and Incense The prayers of the Godly are called odours 1. In respect of themselves because they yeeld a sweet savour and unspeakable comfort unto their own hearts John 16.24 but chiefly in respect of the Lord to him they are the sweetest odours even such as themselves feele small delight in Vers. 9. And they sung a new song A song which should never waxe old which should be of perpetuall use in the Church of God whiles she receives perpetuall blessings from God in Christ Psal. 33.3 and 10. And hast redeemed us to God That is to Gods favour grace and glory Vers. 11. Round about the throne An expression according to the manner of the encamping of the People of God in the wildernesse Numb 2. all about the Tabernacle which had for their Ensignes foure Beasts CHAP. VI. IN this Chapter the seales are against Pagane Rome in the eighth Chapter the Trumpets are against Christian Rome in the 16. Chapter the vialls are poured on Rome Antichristian Vers. 2. And I saw and behold a white horse This figureth the Virgin primitive Church upholding the purity of doctrine and discipline of faith and workes as appointed by the Apostles And he that sat on him had a bow Christ riding on his
white horse hath a bow and goeth forth conquering in the Ministry that he may overcome either to conversion or confusion Rev. 19.11 The conquerers entred into Rome carried on a white horse The doubling of the word saith Pareus designes his present and future victory And a Crowne was given to him viz. Regall or rather triumphall Vers. 4. There went out another horse that was red This deciphers the Church now red with martyrdome under the ten great persecutions raised up by Domitian Trajane Nero Antonine Decius Dioclesian Maxentius Licinius and other cruell tyrants even untill the times of Constantine the great Vers. 5. Lo a black horse This notes the estate of the Church now blacke and in an afflicted condition by Hereticks which had mingled the truth of pure white doctrine with blacke darknesse of heresies and errours To this horse is attributed a ballance to designe exceeding great scarcity when according to the curse of the Law Levit. 26.26 men shall eate their bread by weight rather saith Pareus a scarcitie of the word Amos 8.11 Mr Mede would have the matter of this seale to bee not famine or dearth of victuall but the administration and severity of Justice through the Romane Empire The colour of the horse agrees saith hee to the severity of justice and the weights are a symbole of justice Vers. 7. Come and see That is come that thou maist see Vers. 8. And behold a pale horse Austen and Beda apply it to the martyring of Saints Bullenger and Forbes to plagues of death Pale The Greeke word properly signifieth Greene as the grosse sometimes it is that dead coulour of herbes that wax dry whence it is sometimes put for palenesse which is the hew of any withering and fading thing so Constance the Father of Constantine the Great was called Chlorus because of his palenesse as Zonarus saith in the life of Dioclesian And hell followed with him Hell the page of death attends him where ever he goes among the wicked sort therefore they are often coupled in this booke Death and Hell Some understand by it the grave when they are dead they goe to be buried so some interpret that article in the Creed hee descended into hell That is abode in the state of the dead but he speakes here say some of the wicked and judgements to them therefore it is meant of Hell Brightman would rather have the Grave to be here meant seeing many Saints saith hee dyed among the rest of whom it were wicked to thinke that they were devoured of the Hell of the damned And with death i.e. The Plague The LXX use this word Exod. 9.3.2 Sam. 24.13 It is called mortality by ecclesiasticall writers which now hath passed into many mother Tongues Vers. 9. I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held That is under Christs protection and custody Haymo Aquinas Beza Pareus Under the shadow of his wings the phrase alluding to the Tabernacle which gave the offerings grace and acceptation Lying under the Altar That is saith Mr Mede upon the ground at the foote of the Altar like Sacrifices newly slaine Vers. 10. And they cryed with a loud voyce This is not to bee understood of the desire of blessed soules or of any proper act of theirs since it will not agree to their felicity but in the same manner that Abells bloud is said to cry because their death being alwayes fresh in Gods fight requires revenge from the divine justice the Saints in the meane time remaining secure That which the propheticall vision representeth is to be understood suitably to Christianity and to the kingdome of God attained by it Since therefore revenge is contrary to the principles of Christianity we cannot imagine that blessed soules desire it but the cry which they make must be understood to bee the provocation of God to vengeance which their sufferings produce So much more pertinently attributed to blessed soules in as much as being acquainted with Gods counsells they approve and rejoyce in his Justice and the advancement of his Church by the meanes of it Vers. 11. And white robes were given unto every one of them A cloathing of Princes in their great solemnities of coronation and triumphs sayes Eusebius they were wont so to dignifie servants at their manumissions with white apparell in token of their new liberty and preferment In the Primitive Church one of the Ceremonies of baptisme was this that the baptized person had a cleane white garment put upon him with these words Take this white garment and keepe it unspotted untill thou be presented before the Tribunall of Christ the Churches meaning was he should continue in that innocencie which he received in baptisme Fulgentes animas vestis quoque candida signat Vers. 12. And the Sun became blacke as sackcloth of haire and the Moone became as bloud This is a circumlocution of the eclipse of these lights wherein the Sun is wont to appeare blacke but the Moone reddish CHAP. VII Vers. 3. TIll wee have sealed the servants of our God in their forebads Amoris singularis curae symbolum sigillum Glossius Sealing was a signe of speciall care Vers. 4. An hundred and fourty and foure thousand of all the tribes of the children of Israel The people of Israel was no Church long afore the Gentile Church is called Israel because they were graffed in instead of the Jewes that were broken off That a greater number of the Gentiles shall be saved than of the Jews is truly gathered out of this place But that the elect of the Jews are in a certaine number because their number is set downe and the other of the Gentiles is not is more than the Scripture doth warrant in the enumeration of the Tribes there is no respect had of order to shew that there is no regard had by God of carnall privileges in the matter of salvation This ought to be taken for an indefinite number as well as the 7000. which had not bowed the knee to Baal The holy Ghost is not contented to have named the totall â—um of them that were sealed in Israel but also divideth it into twelve times twelve thousand distributed by equall portions among the twelve Tribes every one of which is mentioned the one after the other with the expression of its particular number this sheweth that the number of the Elect and multitude of Beleevers are measured by certaine proportions which are known to him who is the Author Vers. 5. Judah is first reckoned of all Leahs children because our Lord sprang out of Judah Gen. 49.10 Heb. 7.14 and Nephthali of all those of Rachels side because Christ dwelt at Capernaum belonging to that tribe that Christs prerogative saith Mr Mede might still excell Vers. 7. He omits Dan and reckons up the tribe of Levi not because
away heavenly doctrine embraced earthly and Hereticall doctrines And to him was given the key of the bottomlesse pit Vers. 2. And there arose a smoke out of the pit as the smoake of a great furnace and the sunne and the aire were darkened As it were a certaine cloud night of errours the sun and aire are said to be darkened by this smoke because this cloud of errours and superstitions was largely spread over al things By the sun Aquinas understands the Doctors to whom it belongs to inlighten others by the Aire the Church spread farre and largely which borrowes its light else-where from the Doctors Dionysius Carthusianus understands by the Sun the prelates by the aire the people Vers. 3. And there came out of the smoke locusts upon the earth Those orders and number of religious people viz. Fryers and Monkes which have been the followers and Patrones of errours And unto them was given power as the Scorpions of the earth have power Scorpions are of the nature of Serpents God usually expresseth all deceivers of his people by serpents because the Devill deceived our first Parents by a Serpent The Scorpion is one of the insecta divided in the body which hath five armes forke toothed Of all creeping things that are poysonfull the sting thereof is most cruell and grievous as Plinie speaketh It is of a very angry nature and there is a verbe in the Greek tongue taken from a Scorpion signifying to exasperate and to provoke like a Scorpion Vers. 7. And the shapes of the locusts were like unto horses prepared unto battell and on their heads were as it were Crownes like gold and their faces were as the faces of men Mr Mede saith the Saracens and Turkes invading the Romane Empire are called locusts for their multitude See Judg. 7.12 Others say that the Teachers of Popery are here resembled to Locusts their faces were like men their Doctrine in shew hath no terrour in it 2. They have the haire of women vers 8. their Doctrine hath many enticements to allure men to the liking of it and to provoke unto spirituall fornication And their teeth were as the teeth of Lyons A symbole 1. Of cruelty Joel 1.6 2. Of insatiable covetousnesse Those which they cannot allure with their faire speeches they terrifie with threatnings and the faggot Vers. 10. There were stings in their tailes Their Doctrine in the end will intollerably torment the Conscience of them that receive it Vers. 11. And they had a King over them The Pope over the Friers and Monks who glories in the title of the Head of the Church But none ever acknowledged Arrius Luther or Calvin for their King though the Rhemists so interpret it This Star and this Angell of the bottomlesse pit is a destroyer as the Pope draws infinite number of soules to hell with him Si Papa multa millia hominum mittat in infernum nemo ei dicet Quid facis Whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon In both Languages the Destroyer because a destroyer both unto the Jews and Gentiles The Hebrew word signifieth destruction a metonymie of the effect for the Destroyer The Devill or the Pope which you will saith Deut. Pareus Brightman and Forbes interpret it of the Devill Vers. 18. By these three was the third part of men killed In allusion to the Romans say some who conquered the third part of the world CHAP. X. IOhn having before prophesied of many mischiefes to befall the Church by Antichrist and the Turkes both conspiring against it in this Chapter he brings Christ in a vision for the comfort of the Church thus described Vers. 1. And I saw another mighty Angell Protector of his Church the Angell of the Covenant our great Mediatour Come down from heaven To make himselfe better known and nearer to his Church Cloathed with a cloud Not only in our humane nature clouding and vailing his Deity but still obscured by the world And a rainebow was upon his head a signe of reconciliation an assurance that he will remember his Covenant Gen. 9.15 See ch 4. v. 3. And his face was as it were the Sun Shining as in his Transfiguration to his Church And his feet as pillars For strength Of fire To consume the enemies as chaffe and stubble Vers. 2. And he had in his right hand a little booke open That is the Bible saith Deut the Revelation Gerhaâ—d Christ opens it to the world and holds it open though Antichrist would shut up the truth and did a long time And he set his right hand upon the Sea and his left foot on the Earth To note the subjection of the Sea and Earth and all Creatures to him Ponere pedem alicubi est possessionem dominium sibi vendicare Gerh. Vers. 3. And cried with a loud voice as when a Lyon roareth That is manifests his wrath against the Tyrants and Antichrist Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Lions but that difference is not perpetuall saith Gerhard Vers. 5. And the Angell That is Christ the Angell of the Covenant Lifted up his hand to heaven According to the ancient solemne manner of those that sweare Therefore to lift up the hand is often put for to sweare Gen. 14.22 Numb 14.30 Ezek. 20.5 Vers. 6. He sweares that time or delay shall be no longer Some thinke he speakes of time absolutely no more time at all rather time no more to the Romane Monarchy to Antichrist and the Devill Vers. 7. The mistery of God should be finished That is say some Gods secret in saving the Gentiles Ephes. 3.6 and Jews Rom. 11.25 viz. In the seventh Trumpet saith Dr Taylor an end shall be of the tyranny of Antichrist and the Church shall obtaine happy daies Vers. 9. Take it and eate it up That is Read it over earnestly know it exactly so Tully called Cato Helluonem librorum because he did greedily read them and could not be satisfied with reading Vers. 10. And I ate it That is by study and meditation digested and setled it in his heart Vers. 11. Thou must prophesie againe before many Peoples and Nations and Tongues and Kings That is before the time of fulfilling of all things this Booke of the Revelation shall be made as cleare as if John were come to Prophesie againe before men CHAP. XI Vers. 1. ANd there was given me a reed like unto a rod and the Angell stood saying Rise and measure the Temple of God The reed here is the Word of God which is the most perfect rule of faith and Ecclesiasticall Discipline The measuring of the Temple signifieth the measuring of the Church as it appeares by comparing this Prophecie with that Ezek. 40.41 to which he alludes Vers. 2. For it is given unto the Gentiles That is men of Gentile-like prophaneness and
iniquity who had the keeping of the Church-Courts And the holy City shall they tread under foot Tread down or tread it under foot The originall word may be rendred somewhat more mildly it may expresse their walking upon it Vers. 3. And I will give power unto my two witnesses They are called witnesses because they beare witnesse to truth and holinesse against all the errours and unholinesse of Antichrist so is Christ severall times called the faithfull witnesse by way of eminence ch 1. v. 5. and 3.14 because he beares witnesse to all truth against all errours and impieties whatsoever Two they are partly for their paucity and in allusion unto the Prophecie Zach. 4.11 from whence the expression is taken Some interpret these two of two men and of the time of Antichrist but who those two men were there is a threefold difference amongst them 1. Victorinus interprets it of Jeremy and Elisha 2. Hilary Catharinus Gagnaeus with Jansenius and Maldonate on Mat. 17. would have Moses and Eliah here meant 3. Ribera Zuarez Vegas Pererius Bellarmine Barradius Malvenda interpret it of Enoch and Eliah Secondly others would not have it restrained to Antichrists times of which some interpret it of Christ and John the Baptist some of Saint Francis and Dominick Thirdly Others interpret it of all the Defenders of the truth as Pannonius or the faithfull in all Ages as Arius Montanus and Zegerus There are two more famous opinions of the Orthodox concerning this matter the first holds that the witnesses are the Old and New Testament according to that John 5.39.2 That this notes the Preachers of the Word for those are more fitly said to oppose themselves against the Beast to be killed not to be buried to revive in their successors to ascend by themselves to heaven But those two opinions do fitly agree in one since the testimony of these and the Testament is but one Dr Prid. de duobus testibus And they shall prophesie That is instruct the people in the good way A thousand two hundred and threescore dayes In their severall times and ages successively Cloathed in sackcloth They mourne and sigh to see Antichristianisme so spread 2. King 6.30 Amos 8.10 Sackcloth is opposed to the splendour and luxury of Antichrist and his Followers Vers. 4. These are the two olive trees 1. The olive tree keepes its greenesse withers not in winter 2. Is fertile And the two Candlesticks Hold out the light of it to others See Zach. 11.14 and Exod. 25.31 Vers. 5. Fire proceedeth out of their mouth 1. By their prayers 2. By their prophecying See Gerhard Vers. 6. These have power to shut heaven that it raine not in the daies of their prophecie and have power over waters to turne them to bloud This is spoken in allusion to Elias and Moses whereof the one by his prayer shut the heavens the other by his rod turned the waters into bloud The faithfull Ministers of the Gospell should not worke such outward miracles as they did but they should be furnished with spirituall power which is far greater Vers. 7. And when they have finished their testimony Cum finituri sint when they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated And kill them Not a reall but a mysticall killing the Resurrection ver 11. is mysticall for of no resurrection properly so called do we read before the 20.5 of this Prophecie therefore the killing is a throwing them from place out of Office some civill death Mr Mede Vers. 8. And their dead bodies shall lye in the streets of the great City That is Rome so called not so much for the quantitie as because she had been Queen of all other as 17.18 Mede Which spiritually is called Sodome and Aegypt Rome is here for her pride and filthinesse called Sodome and for her Idolatry and cruelty Aegypt and also in this Book Babylon because of its sorcery and witchcraft as if the wickednesse of them all were concentred in her Where our Lord also was crucified In respect of the place our Lord Jesus was crucified at Jerusalem but if we respect the power and authority that put him to death he was crucified at Rome For Christ was put to death by a Romane Judge by Romane Laws by Romane Authority by a kind of death proper only to the Romans and in a place which then was within the Romane Empire Even in Rome it selfe Christ hath been crucified in his members and hee was not crucified within Jerusalem Heb. 13.12 Vers. 13. And the same houre was there a great Earthquake A mysticall not a naturall Earth-quake when there are great stirrs and commotions in Kingdomes and States and by these the formes of government changed Such earth-quakes are those mentioned at the 8. ch v. 5. 16.18 and all along in this booke Vers. 15. The kingdomes of this world That is the principall State power and persons governing in all the parts of the world the maine ruling power of States World here is taken in opposition to some particular climate or Region so it notes the whole universe Some referre this to heaven but it must have accomplishment on earth Are become That is manifested to be the kingdomes of our Lord Lord properly notes God the Father in the primitive acception of it so here and of his Christ Christ the name of God manifested in the flesh signifies Annointed That is set apart to be the peculiar King Priest and Prophet of his people here recorded emphatically as Luke 2.29 And he shall reigne for ever and ever Greeke unto ages of ages according to the Hebrew unto generation and generation Vers. 16. And the foure and twenty Elders That is the Church See 19.4 Which sat before God on their seates Their sitting on seates notes two things 1. Their rest 2. Their quiet and peaceable estate Bish. Cowper Vers. 19. The arke That is the secret mysteries of God He persists in the allegory of the old Temple in whose secret place was the Arke of the Covenant of God seene by none but the High Priest once a yeare CHAP. XII THis twelfth Chapter sets forth clearely the State of the Church as the sixth did that of the Empire It hath six principall parts 1. A lively description of the true Church v. 1 2. 2. A description of the Devill her chiefe and furious assailant v. 3 4 5. 3. The fierce battaile between these two parties v. 7. 4. The victory of the Church and the Dragons overthrow v. 8 9. 5. The triumph of the godly for that victory v. 10 11 12. 6. The fury of Satan renewing the assault v. 13. to the end of the Chapter Vers. 1. And there appeared a great wonder in heaven By wonder or signe is meant a new vision or an unusuall type of a strange battell and marvellously to be wondred at By Heaven commonly in this Booke is
whole Crop so is the small number of true Beleevers reserved by grace to the whole field and crop of the world CHAP. XIII IF we compare this description of the Beast in this Chapter with that in the 17. we shall easily perceive that by both Beasts the Romane State is represented but yet not of the same time This designes old Rome or the Romane State as it was especially under the heathen Emperors although Antichrist be not excluded from that description For the perfect Beast is propounded having seven heads the last of which is Antichrist The 17th Chapter describes Rome as it was after The first Beast representeth the persecuting Emperours and is described in the beginning of the Chapter The second Antichrist and begins at ver 11. and so forward to the end of the Chapter Vers. 1. And I saw a Beast arise up out of the Sea having seven heads and ten hornes and upon his heads ten Crownes Rise up Signifyeth to get strength Dan 4.8 and 8.8 Out of the Sea That is of many and divers peoples which it had vanquished Crownes for dignity hornes for power and heads for subtilty The seven Heads are seven Hills and ten Hornes are ten Governments Mr Dod. The hornes of the Beast are crowned and not his heads because the Romane Empire hath alwaies more prevailed by power than by policy but the Dragon hath his heads crowned and not his hornes therefore he hath alwaies done more by policy subtiltie than by power and strength Vers. 2. And the Dragon gave him his power viz. That Dragon mentioned 12.3 the Devill that old Serpent 12.9 whom Moses also set forth by the Serpent Gen. 3.1 The Dragon hath something of the Serpent but flying is added to it that is swiftnesse of moving Vers. 8. Whose names are not written in the Booke of the life of the Lambe slaine from the foundation of the world Some thinke this is not spoken of Election since Christ as Mediatour was elected but of those which the Father gave to Christ in the Covenant before the world Others refer this from the beginning of the world to the book of life as Apoc. 17.8 rather than to the Lambe slaine not as though there were any absurdity or incongruity in the speech as Ribera being so justifiable by the parrallell places of Scripture Weemes and other learned men say from the beginning not from eternity in reference to that promise Gen. 3.15 the death of Christ being then publisht that is slaine as well then as now not only in the Counsell and Decree of God whereby he is borne and slaine in all times and places nor only in regard of the eternall power efficacy and merit of his death but also in respect of the heart of the Beleever whose faith makes that which is locally absent after a sort truly and really present Mr Perkins In regard of Gods acceptation of it for Belleevers in the types and shaddows of it whereof the Ceremoniall Law was full Dr Tailor Vers. 9. If any man have an eare let him heare A solemne preface before some great matter and diligently to be observed Mat. 11.15 and 13.9.43 Mark 4.9.27 and 7.16 and 8.18 Luk. 8.8 and 14.35 See afore Ch. 11.7.11.29 that is let him heare with his eare let the eare do its work and not be idle Vers. 10. He that leadeth into captivity shall go into captivity Rome which had led captive the Christians is become a Captive to the Goths and Vandales For lead and goe there is an elegant para nomasia in the Greek He that killeth with the Sword must be killed with the Sword Domitian which had slaine so many Christians with the Sword he also was slaine by the sword and 17 of his own Servants So Grotius Here is the patience and faith of the Saints That is by this the patience and faith of the Christians is confirmed because they knew that God would revenge their injuries Ver. 11. This Beast can be no other but the Pope of Rome who riseth out of the earth that is out of most base beginnings and steppeth or riseth above the earth and all earthly power he hath hornes like the Lambe that is professeth the meeknesse and innocency of Christ which the Turke never did but speakes like the Dragon which is to be understood partly of his blasphemous speeches which he doth utter partly of the Doctrines of Devills which he doth teach partly of those hellish Curses which he thundereth against the true professors of the faith partly of those great promises which like the Prince of the world he maketh to those that do adore him Down of Ant. l. 1. c. 4. The Pope of Rome with his Clergy for the Pope by himselfe and alone though he may be tearmed a false Prophet yet he maketh not up the Beast except his Clergy be joyned with him since the Beast doth signifie a company of men composed of a certaine order of members Vers. 12. Whose deadly wound was healed All the Papists almost say that Antichrist is understood by that Head which was wounded who shall feigne himselfe dead and shall rise againe by the devills helpe And that they say is the common and received opinion of the Fathers Vers. 13. He maketh fire come downe from heaven on the earth The Pope say the Papists doth not cause fire to come down from heaven therefore he is not Antichrist This cannot be taken litterally because the whole Chapter is mysticall it is an allusion unto 1 King 18.24 that is Antichrist shall make his false Religion appeare to men to be the truth as effectually as if like Elias he should cause fire to come from heaven for a confirmation of his Doctrine Squire on 2d of Thes. Mr. Mede saith Excommunication is meant which is saith he not unaptly resembled to fire from heaven or lightening For what is it in the name of God to deliver any one over to that eternall fire other than to call for fire from heaven especially since that punishment of the wicked proceeding from God is often in this Book set forth by the Lake of fire and brimstone or Asphaltites where Sodom and Gomorrah were burned with fire rained down from heaven If that fire which Antichrist shall cause to descend from heaven be litterally understood it agreeth to the Pope because in divers Popisth miracles there hath been as they say fire brought down from heaven But it is rather to be understood mystically and allegorically as well as other Prophecies of the Revelation Descending of fire from heaven in Scripture signifieth three things 1. Gods approving of the Religion and Sacrifices of his Servants 2. His sending down of the graces of the Spirit upon his children Act. 2.3 3. His vengeance executed from heaven upon his enemies Antichrist doth by such signes and wonders confirme that Doctrine and Religion which he professeth as though God answered him by fire
that all the rest shall be raised in the same moment Resurrection is used commonly in Scripture to expresse a high degree of advancement after a low ebbe of misery Ezek. 37. Esay 26.19 Those that were beheaded shall live Priests of God That is sanctified to offer spirituall service Vers. 7. Satan shall be loosed out of his prison Because the very acting of the power which he hath is at the dispose of God Uers. 8. Gog and Magog There is scarce a darker passage than this about Gog and Magog for we read them joyned together only twice once in the Old Testament Ezek. 38. 39. ch and in this place All the Schoole-men almost follow the Glosse and Prosper who hold that by Gog an hidden and secret enemy of the Church is meant by Magog an open enemie therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church Pareus interprets Gog and Magog to be those foure Angels bound at the great River Euphrates ch 9.14 Gog signifieth Asia minor having that name from Gyges the King thereof Magog is Hierapolis the chiefe seat of Idolatry in Syria built by the Scythians and from them hath that name So that by the land of Magog we are to understand Syria and by Gog Asia minor And for as much as the Princes and people of Syria and Asia minor were the most grievous enemies of the Jews by whom they sustained the chiefest calamities after their returne before the coming of Christ therefore by an usuall speech in the Jewish language the mortall enemies of the Church are called Gog and Magog And in this sense John the Divine useth these names Gog and Magog to signifie the enemies of the Church meaning not the same enemies whereof Ezechiel speaketh but the like enemies of the Church which should afflict the true Christians as Gog and Magog afflicted the Jews Vers. 10. And shall be tormented day and night for ever and ever Ever hath no end but here is a plurality for ever and ever Vers. 11. And I saw a great white throne A great throne Because set for the great that is the universall judgement of the whole world white Shining with celestiall light and majestie The white colour in Scripture is used to represent purity and glory here it signifieth that the Judge shall give most just and uncorrupt judgement and free from all spot of partiality Vers. 12. And the bookes were opened There are two books 1. Of Gods omniscience in which all our speeches deeds thoughts are registred Psal. 139.15 Mal. 3.16 2. Of every mans conscience Luke 16.9 Rom. 2.15 And the dead were judged The Apostle here speaketh prophetically and putteth the past time for the future they were judged that is they shall be judged Vers. 14. And death and hell were cast into the lake of fire That is the dominion of death found no where but in hell CHAP. XXI Vers. 1. AND I saw a new heaven and a new earth The interpretation of this saith Brightman may be taken out of Heb. 12.26 Heaven in this part of the Revelation is put for the more pure Church and the earth for the degenerating Citizens thereof Vers. 2. New Jerusalem comming down from God St Iohns new Jerusalem and Ezechiels City and Temple from 40. Chapter to the end say some are contemporary and signifie one and the same thing Ob. Iohn saith he lookt for a temple and saw none Sol. He meanes in comparison of the former manifestation they had of God and those darke wayes he had shewed himselfe in it should be as glorious as heaven it selfe longè uberior manifestatio Bright No Temple in opposition to the Jewish Temple but a Gospell-Temple Mr. Bridge Vers. 3. Behold the Tabernacle of God is with men and hee will dwell with them A Tabernacle is moveable therefore say some this is not spoken of heaven 2. Yet this glorious Church of Jews and Gentiles shall have ordinances Vers. 4. And God shall wipe away all teares from their eyes The meaning is he takes from them all sorrow and crying and paine as the Spirit explicates himselfe Dr Sclater The phrase is taken out of Esay 25.8 and it is an allusion to the naturall affection of Mothers which are wont to please little children crying and to wipe away their teares Pareus à Lapide And there shall be no more death Neither the first nor second Vers. 8. But the fearefull Here is a catalogue of the damend crue and the fearefull are in the forefront that is those which are so afraide of bodily dangers and miseries that they count it their best course to save themselves from such evill by neglecting their duty And unbeleeving Which give not credit to the word of God Vers. 18. and 19. The State of this heavenly City is shadowed by precious stones and gold to signifie as well the durablenesse as the excellencie thereof Vers. 22. For the Lord God Almighty and the Lambe are the Temple of it This cannot be understood of heaven See 24. 26. verses Vers. 24. And the Kings of the earth do bring their glory and honour into it To the Church not when in heaven Mr. Burrh on Hos. Vers. 26. And they shall bring the glory and honour of the nations into it There shall bee a more glorious presence of Christ whether personall or what it will we determine not among his people than ever yet was since the beginning of the world CHAP. XXII Vers. 2. AND yeelded her fruit every moneth Were the trees so created at first that if sin had never entred in which hath brought into the world thornes briars sweate of face and difficulty of living they would have flourished alwayes laden with their fruites This allusion here seemes to intimate some such matter and perhaps Christ would never have cursed the Fig-tree that was void of fruit when the time of Figs was not come unlesse it ought to have borne figs at all times by the first nature thereof Marke 11.13 Vers. 4. And they shall see his face Not that men shall have a beatificall vision of God here but such a glorious discoverie of the will of God that it shall be a beatificall vision in comparison of what was before seen Vers. 8. I fell down to worship before the feet of the Angell See Rev. 19.10 Vers. 12. To give every man according as his worke shall be Marke he saith not to the worke or for the worke but to the worker according to his workes Perkins Vers. 15. And whosoever loveth and maketh a lye Some apply it to hypocrisie others to hankering after the old way of Idolatry Vers. 16. The bright and Morning Starre That is Christ it is not unusuall to call any eminent person by this name See Esay 14.12 Vers. 17. And the Spirit and the Bride say come
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh