the Prophet neither absolutely for so his answer had been false for he was the Eliah which was to come by the testimony of Christ Matth. 11.14 and the Prophet witnesse not only Zacharie Luke 1.76 but also Christ Matth. 11.9 but in that sense in wich the Pharisees askt him For they by Eliah in the 4th of Mal. understood Eliah the Tishbite viz. that ancient Prophet which they expected in his own person before the Messiah came and by the Prophet 18. Deut. 18. they understood not Christ himselfe but another famous Prophet that should come in the time of the Messiah distinct from him and also from Eliah Iohn 7.40 41. and 1.20 21. and this was called of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not only our interpretation of the words of Malachy and Christ but of the most learned Interpreters among the Papists viz. Paulus Burgensis on Malachy 4. and Ferus on Matthew 11. Vers. 29. Behold the Lamb of God which taketh away the sinne of the world Every word is emphaticall he makes here an opposition between Christ and the Paschall Lamb of Moses which may be called the Paschall Lambe of men As offerings and sacrifices are called theirs who presented them so Christ is called Gods Lamb because he offered him Christ was agnus in passione but Leo in resurrectione Rev. 5.5 A Lambe suffering death but a Lion rising from death The originall and our last translation reade it That or the Lamb of God foretold by the Prophets Esay 53.7 and resembling a Lamb in native innocency and godly simplicity 1 Pet. 2.22 Which taketh away or beareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollens the word is of the present tense signifying that it is as it were the continuall act or perpetuall office of Christ to take away our sinnes as long as we are in this life it may signifie either taketh away or taketh upon him The sin The baptist names not sinnes but sinne in the singular number not as if Christ should satisfie for originall sinne only but rather to shew that universally Christ hath taken upon himselfe the whole burden of sinne and all the filth of the sinnes of the world all the guilt of sinne the anger and curse of God and whatsoever belongs to the stipend of sinne and so perfectly expiated the sinnes of the world for when Paul speaks in generall and universally of sinne he names it indefinitely in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Rom 6.12 Of the world There is a secret Antithesis in the word world in the Leviticall sacrifices only the sins of the people were imposed on the Levites but here the Lamb takes away the sins of the whole world Vers. 31. Knew him not Viz. de facie for otherwise Iohn could not be ignorant that the Messiah was at hand unlesse he was ignorant of his own calling Beza Vers. 38. Rabbi Rab in Hebrew signifies multum magnum much great Hence Rabbi which is here interpreted Master properly signifieth one which abounds with much knowledge wisdome and learning This name was given by Esay to Christ 9. Esay 5. and that deservedly Christ challengeth this appellation as proper to himselfe reproving the ambition of the Pharisees which would be calld of men Rabbi Rabbi and admonisheth his Disciples not to seek after that name Vers. 39. And abode with him that day Viz. from the Sun rising so that only two houres remained to the evening Therefore they could not returne that day to John but remained that day with Jesus in his Inne Vers. 42. We have found the Messias which is by interpretation the Christ Viz. that Messias who was peculiarly foretold by the Prophets prefigured by the rest that were annointed was then expected by all annointed to be King Priest and Prophet Vers. 43. Follow me When that phrase is used of the Master and the Schollars it signifies to yeeld himself into anothers discipline to follow some one as an individuall Companion for instructions sake so Luke 9.49 Philip was the first whom Christ called to be his disciple Vers. 47. Nathanael Is an Hebrew name signifying the same that Theodosius with the Greeks and with Augustine Adeodatus given by God Behold an Israelite indeed in whom is no guile That is a man of an upright heart that serveth God in Spirit and in truth for otherwise it is true only of Christ he was without guile 1 Pet. 2.20 No guile That is none raigning none imputed Vers. 48. Before that Philip called thee when thou wast under the fig-tree I saw thee Christ speaks of three wonderfull things which are above man First although thou wast very farre distant yet I saw that Philip called thee Secondly yea I saw thee before Philip found thee when thou wast under that fig-tree Thirdly I saw into thy heart that thou art without guile Vers. 49. Rabbi thou art the Son of God thou art the King of Israel Nathanael comprehends three things in his confession concerning the Messiah whence it is gathered that he was learned in the Law who rightly understood the speciall sentences of the Prophets concerning the Messiah First he calls him Rabbi according to the opinion of Moses Deut. 18.18 Secondly he confesseth him to be the Son of God As the Messias is called Ps. 2.7 and 89.7 Thirdly he confesseth him to be the King of Israel Ier. 23.5 and 33.14 The promise is Zach. 8.9 and Psal. 2.6 Therefore he speaks of the essence and office of Christ in which the true knowledge of him consists and therefore the article ὅ is added thou art that Son of God and that King of Israel viz. promised and expected Vers. 51. Verily verily I say unto you Hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of man Christ proves himselfe the Sonne of God because they should see the heavens opened and the Angels ascending and descending upon him as was figured in Iacobs ladder see this Prophesie fulfilled 17. Mat. 1.2.28 Mat. 4.5 and Acts 1. CHAP. II. Verse 1. Third day After Christ came into Galilee Rolloc After he went from Iohn Beza hath both Tolet reckons up five severall expositions but follows that of Origens as most probable which numbers the third day from the calling of Philip and Christs going into Galilee for this was the last time described by the Evangelist It is probable that some of Christs kinsmen married a wife for Christ is here added as a companion to his mother Calv. Vers. 3. They have no wine Because she knew that the Messias would worke miracles and Jesus was declared to be the Messias therefore she expects some such thing as the Prophets foretold Vers. 4. Woman As if he should say in this case thou ceasest to be a mother and art to be reputed as a bare woman What have I to doe with thee A meere Hebraisme Josh. 22.24 as if he should
her even as she rewarded you and double unto her double according to her works God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of divine justice Double here hath reference to Babylons dealings with the Church Shee did greatly afflict Sion and now God would have Babylon to have double affliction to that Babylon did unjustly in oppressing Sion Sion should do righteously in destroying Babylon Vers. 8. She shall be utterly burnt with fire See 17.16 Harlots by the Law of God were to be burnt with fire Gen. 38.24 but Babylon 17.1 2 5. is a Harlot 2. By the law of retaliation she must be consumed with fire for she hath adjudged many of Gods Saints to the fire For strong is the Lord God who judgeth her Babylon must needs fall when God himselfe opposeth her Vers. 10. Alas alas that great City Babylon 1. Great in splendor and beauty as set upon seven hills for which she is famous in all the world 2. Great in power and authority the metrapolitane of all the earth then They have little cause to boast of their Temporall felicitie and greatnesse Vers. 11 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more The merchandise of gold and silver and precious stones c. This cannot be understood literally there shall be merchandizing after Romes destruction but that kind of merchandizing Rome trades 1. In the things of God his doctrine worship 2. In the sins of men 3. The souls of men v. 13 Sets to sale the truths ordinances of God sins and soules of men It is well called nobile emporium rerum Spiritualium Vers. 14. And the fruits that thy soule lusted after are departed from thee The Greek word signifieth autumn fruit their second services suckets sweet meates and delicate confections Vers. 21. And a mighty Angell tooke up a stone like a great milstone and cast it into the Sea saying Thus with violence shall that great City Babylon be throwne downe The Angell expresseth it by this signe 1. To shew the difficultie of putting down Babylon 2. The violence of it 3. The irrecoverablenesse of it Vers. 22. And the voyce of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee See Ier. 25.10 The Jews were wont to have musick at their feasts Isay 5.11.24 especially at marriages See Luke 15.25 v. 23. of this Chapter Vers. 23. For thy Merchants were the great men of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the earth for their great riches See 33. Deut. 19. Vers. 24. And in her That is Babylon now Rome Was found the bloud of Prophets Namely of the New Testament they were killed at Jerusalem Ribera They were not all killed within the precincts of the City of Rome but all which for Religions sake were put to death by her authority or instigation were delivered to death Romes cruelty will cause her ruine CHAP. XIX Vers. 1. IN heaven Not the Church but the innumerable company of glorified ones in heaven say some others interpret it of the Church and say praise is given to God in the Church in the Hebrew tongue because the Jews the Hebrew people shall acknowledge the Lord Jesus with us Vers. 2. For he hath judged the great whore That is Rome called whore as before because of her Apostatizing from the truths of God and her former covenant the great whore because of her universall poisoning of the earth Vers. 4. And the foure and twenty Elders That is the Church and the foure beasts That is the Ministers Vers. 8. For the fine linnen is the righteousnesse of Saints Righteousnesses Greek This say some signifieth a double righteousnesse given unto us 1. The righteousnesse of justification whereby we are justified before God 2. The righteousnesse of sanctification by which we evidence our justification to men Others say it is an hebraisme rather by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ so the Hebrew word is used Esay 45.24 Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe By this marriage-supper is meant the great generall wedding feast in heaven after the resurrection where the King of glory and the Angels are where the Lambes wife v. 7 8. and all shall meete at which are all the creatures in their greatest glory See thou do it not The prohibition is much more emphaticall in the originall see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an ellipsis of the word doe or worship saith Alsted I am thy fellow servant and of thy brethren that have the testimony of Jesus This is the first reason against the worshipping of Angels We are equall in office Therefore thou owest not to mee religious but sociall worship The other reason followes worship God because to him alone religious worship is due as belonging to the first Table of the Decalogue CHAP. XX. Vers. 1. AND I saw an Angell come downe from heaven See the 12. ch 9. v. Our Lord Jesus Christ. Primasius Austen and others The Angell of the Covenant Mal. 3◠Iohn 3.13 He descends from heaven by his incarnation Pareus He hath the key of the bottomlesse pit that is the power of hell and death which Christ ascribes to himselfe 18.18 and binds Satan which is proper to Christ. Pareus And a great chaine in his hand By which he bound the Devill the moderne Expositors interpret it the inevitable and binding power of the divine majesty a long and strong chaine to bind a most cruell enemy 12.13 Vers. 2. And bound him a thousand yeares That is he should not stirre up the lusts of men to make warre against the Saints of God See 8 9. verses What he was hindred from when he was bound he attempted to do when loose And shut him up and set a seale upon him That is upon the dore of the bottomlesse pit lest hee should breake out before his time Vers. 6. Blessed and holy is he that hath part in the first resurrection and shall reigne with him a thousand yeares There are two common interpretations Some understand the first resurrection from the death of sin and a reigning in heaven a thousand yeares they interpret eternity and a further degree of glory for such as are called forth to suffer Secondly others understand it literally that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares First it cannot be a reigning with Christ in heaven because it is something peculiar to those that are beheaded a resurrection which followes that they rise from sin before they dye besides the 9. and 10. verses shew it cannot be meant of heaven Secondly it cannot bee understood of the corporall resurrection the dead in Christ rise first yet so
was a signe of the divine presence as Exod. 11.34 Bright to distinguish it from the old Law which was given in a darke cloud This is my beloved Son Some thinke that there is a secret opposition between Moses Elias and Christ as if Christ should command his Disciples to be content with the onely Son for that name is emphaticall whereby he is extolled above the Servants Heare yee him Emphatically heare him above Moses and the Prophets as fulfilling of both Grotius Believe and obey his doctrine Vers. 6. Fell on their face Vers. 8. Save Iesus onely That glory was tyed to the Law and Prophets but for a time that onely Christ might continue glorious Vers. 11. And Iesus answered and said unto them Elias truely shall first come and restore all things That is Iohn Baptist see Matth. 11.14 Vers. 15. Lunaticke Those are called Lunaticke which either at the wane of the Moone have the falling-sicknesse or are troubled with a giddinesse Vers. 17. O faithlesse and perverse generation An apostrophe to the Disciples Hee accuseth their incredulity Vers. 20. If ye have faith as a graine of mustardseed ye shall say unto this mountaine Remove hence to yonder place and it shall remove Signifying that by the power of true faith such things as are impossible to mans reason should be brought to passe if God have promised them This is a proverbiall speech among the Hebrews as appeares by Paul 1 Cor. 13.2 The sense is you would performe things most difficult saith Grotius Vers. 21. This kind goeth not out but by prayer and fasting That is this kind of evill Spirits which is sent for the punishment of greater offences so Grotius Earnest and cōtinued prayer having humiliation joyned with it they go often together Act. 10.30 and 14.23 1 Cor. 7.5 We must stir up our faith by prayer and our prayer by fasting V. 26. Iesus saith unto him then are the children free As if he should say if I would stand on my priviledge as I am the Son of God I am exempted as a Kings Son is not to performe that ordinary service which other men performe it cannot be meant that the Jewes were free for Christs Father and Mother were taxed Vers. 27. This fish is called at Rome Piscis Sancti Petri. CHAP. XVIII Vers. 1. WHO is greatest in the Kingdom of Heaven In the Church It is called the kingdome of Heaven 1. Because the King which injoyes this kingdome is heavenly 2. Because his seat is in heaven thence he reignes thence he exerciseth his power 3. Because his Subjects after they are admitted into this kingdome are heavenly and spirituall 4. The certaine seat of the subjects of this kingdome is in heaven 5. Because the government is wholly heavenly and Spirituall Vers. 2. And Jesus called a little child unto him Some think but without probability that this child was that famous Ignatius who was Christs Martyr under Traiane Vers. 3. Except ye be converted and become as a little child Two things are required of them that would enter into this kingdome First To become as little children that is in humility meeknesse and freedome from pride and disdaine the child of a Prince will without disdaine associate himselfe with a poore mans childe Secondly we must be coverted and regenerate by the Spirit of God Iohn 3.3 Mr. Perkins Vers. 5. And who to shall receive one such little child in my name receiveth me The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly notes hospitality here is taken for all kind of benefits as Act. 21.17 compar'd with Marke 9.41 Vers. 6. That place may be understood of men of yeares who if they have contrite and humbled hearts are little ones believing in Christ. It was a custome saith Ierome amongst the ancient Hebrewes that he which had committed any hainous crime if he had been taken should be tyed to a great stone and so cast into the deepe but Grotius denyes that there was such a custome among the Jewes seeing there is no mention of it in the Law and there were onely foure punishments used by them viz. fire stoning sword and strangling therefore this kind of speaking came rather from the Syrians their neighbours A milstone were hanged about his neck A huge milstone such as an Asse can but turne about as the word imports Perkins And as the Syriacke and Latine interpreters understand it And that he were drown'd in the depth of the Sea The words in the Greek are word for word in the middle of the Sea where the Sea is deepest Vide Scultet observat in Matth. c. 52. Vers. 7. Wo to the world because of offences This is vaedolentis as if a Physitian should say wo to that man from this sicknesse so Christ saith wo to the world because the scandales in it shall be very vulgar and usuall But wo to that man by whom the offence cometh This is a vae indignantis and of one denouncing punishment the hainousnes of whose punishment by a comparison he sets before their eyes Among the foure kinds of punishments used by the Jewes they reckon this as the most hainous because they were judged unworthy either to behold the Sun or injoy againe the benefit of the Ayre Vers. 8 9. That is our evill concupiscence fornication uncleanesse wrath and ambition Matth. 5.29 30. Col. 3.5 Vers. 10. Take heed that yee despise not one of these little ones By little ones he meaneth young Infants which are within the Covenant or others which are like to young infants in simplicity and innocency of life and humility Both little in christianity and little in yeares Babes and Sucklings Angels are their rockers Kings Sonnes must have their guard Dike Do alwayes behold the face of my Father which is in heaven That phrase implieth onely they are in a ministeriall ready way to be at the Lords appointment for any service Vers. 12. Christ would shew that a good teacher must labour no lesse to recover what is lost than to preserve what he hath under his hand Vers. 15. If thy Brother shall trespasse against thee Do thee any wrong or else sinne against God thou be privy to it for that sin may be said to be against a man whereto he is privy though the wrong be not against him because there is an offence given unto him then tell him That is correct admonish him privately Christ setteth down three degrees of brotherly correction 1. That he which hath sinned should be admonished privatly 2. If he shew any token of stubbornesse that he be againe admonished before witnesses the 3d is if he prevaile nothing this way that he be delivered to the publike judgement of the Church Vers. 16. In the mouth of two or three witnesses Not of one but of two or three therefore the person offended is a witnesse Vers. 17. Tell it unto the Church This
Theophylact holdeth the true Cross shall appeare whereon Christ dyed Abulensis and Iansenius are of another opinion they think it shall be a Cross compacted of glorious and lightsome aire so Lessius de perfectionibus divinis l. 13. thinks it shall be a great and bright figure of the Cross a Cross made of the aire or clouds which may be seen of all See Rhem. Testament It is a manner of speech borrowed from the wars for our Saviour by evident tokens of his glorious appearance as by the displaying of a Banner will gather his Saints together from all the corners of the earth All markes of ignominie of Christ shall then be abolished there is no likelihood then of the appearance of the Cross. As the morning Star or a great brightness in the firmament is a proper sign of the Suns present rising so this of Christs immediate coming There be divers opinions what this sign is It is thought by Calvin Beza Bucer that by this sign of the Son of man there are meant by way of Synecdoche the great signs of glory and majesty which then shall compass Christ about and shall Omnium oculos convertere ad se quasi signo dato which seems to have strength from the explication which followeth He shall be seen come in the clouds with power and great glory That is saith Musculus the foresaid events shall be certaine significations and as it were a sign of my coming Some take the words to be an Hebraisme and think Christ himself the Son of man is there meant so Ierome Estie But it cannot be taken so say some for there is an opposition between these so that the sign can never be the thing signified and the words following distinguish him from that sign They shall see the Son of man Yet other Evangelists have only these words then shall the Son of man appeare which confirms this last exposition Origen takes it for the miraculous power and vertues of Christ. Chrysostome expounds it of the wounds that be in the hands feet and side of Christ. Mr Perkins Rollock on 1 Thes. 4. and others take it to be the burning up of this world at the very instant of Christs coming mentioned by Peter because it is also said Dan. 7.10 A fiery streame issued out when the Ancient of dayes sate upon his throne Others take it to be the sound of the last Trumpet but it cannot be that because there is a distinction between them ver 30 31. Smith on the Creed and Barlow say it is the infinite brightness and splendour which shall come from Christs glorious Person the brightness whereof shall darken all other lights See Dr Hals Paraphrase and Beza Bifield on Colos. saith what that sign shall be I cannot describe Some think that by it is meant the Gospell and the power of it toward the latter end of the world Grotius Paralells it with that Rev. 19.11 the white horse that is the pure preaching of the Gospell See Rev. 6. All the tribes of the earth That is all people of the earth a metaphor from the common wealth of the Jews for the Jewish people were distributed into twelve Tribes Synecdoche integri for the wicked people only shall mourne Piscat Mourne Yea and that with deepe mourning beating their breasts as the Greeke word importeth Vers. 31. And he shall send his Angels with a great sound of a Trumpet 1 Thes. 4 16. This is an allusion because by a received custome among the Jews and those Easterne Countries their great Assemblies were called by the sound of the Trumpet The Angels shall not use any materiall Trumpet but by some marvelous great shrill sound shall call all to judgment Iohn 5.25 It is called the voice of Christ himself Vox praeconis est vox Iudicis the voice of the Crier is the voice of the Judge Ver. 34. This generation shall not pass Some by generation understand all mankind as if it should not be till there were a period put to mans succession so the word is used Esa. 41.4 But our Saviour addeth a determining particular this generation 2. Others understand it of heaven and earth making it the same in effect with that which followeth and so the word is used Gen. 2.4 3. Others understand it of Beleevers the generation of those that seek thy face 4. Some understand by it this age for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and so think Christ meaneth all that time intervening between his first and second comming so that there should be no singular change in the Church of God againe before the day of Judgement But the most plaine and simple meaning is to expound it of the destruction of Jerusalem and by this generation is meant the age of those men living as Noah was just in his generation that is with the men of that age Vers. 35. Heaven and earth may passe away but my words shall not passe away These words may be taken either comparatively thus Heaven and earth shall sooner passe away as Luk. 16.17 Or positively the heaven and earth shall passe away at the end of the world but his word shall not passe away that is be destroyed before it have its full and perfect end for the Ceremonies and Sacrifices in the old Law did hold till Christ came but then they were to cease in him who was the body and fulnesse of them Vers. 36. But of that day and houre knoweth no man no not the Angels of heaven but my Father only Christ knew it not 1. to reveale it the Church knew it not 2. He knew it not as man Jansen Ver. 28. Eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave themselves to eate as bruit beasts so the word signifies for otherwise it is no fault to eate Vers. 40. The one shall be taken and the other left That is say Jerome and Theophylact the first shall be elected and safe the other reprobated and perish Grotius thinks it is to be referred to the distinguishing of men which is made by the Gospell especially in those first forty yeares a visible sign also of which was the preservation of the Christians from the evill of the siege of Ierusalem Vers. 43. If the good man of the house had known in what watch the thiefe would come It hath troubled some that our Saviour should compare his comming and a thieves together but it is not comparatio personae ad personam or negotij ad negotium but temporis ad tempus not the comparing of person with person or business with business but of time with time CHAP. XXV HEre are three Parables 1. Of the Virgins wise and foolish 2. Of the servants faithfull and sloathfull 3. Of the Sheepe and Goates at the last judgement Two generall points are taught in all these Parables 1. There are many hypocrites in the Church as well as some sincere Christians 2. That Hypocrites shall be damned at last as well as more open
taken Matth. 24.32 Marke 3.23 It is used for any thing uttered more obscurely and figuratively Matth. 15.15 For a proverb Luke 4.23 For a type of the Old Testament prefiguring something in the New Testament Heb. 9.9 and 11.19 But properly and strictly it is taken for the artificiall narration of a thing as it were done to signifie another thing so it is taken here Our Saviour used Parables and similitudes Matth. 13.3.24.31.33.41.45 Marke 4.33.34 Christ alwayes observed this in Parables saith Chemnitius either he himselfe interpreted them or at least in the beginning or end of the Parable he added some sentence which is as a key to open the true sense of the Parable that thence the genuine interpretation may be taken There are many reasons given why Christ speakes so often in similitudes either because the people of the East were accustomed of old to propound their doctrine under such representations as we see in many passages of the Old Testament or because the divine oracles had foretold that the Messiah should open his mouth in Parables or because supernaturall objects insinuate themselves more easily into the Spirit and make more lively impressions there being conveighed by those things which are obvious to the senses Vers. 13. To catch him in his words In Greeke a metaphore from hunters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut scilicet venator captat feram Piscat Matthew useth another metaphore from the hunting after birds Vide Bezam Vers. 14. For thou regardest not the person of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regarding of mens persons is where we more favour this man than another not for difference in the cause but of the person I am the God I am that God ego sum Deus ille it is an emphaticall article noting an excellent thing and known to the common people as if he should say that God which appeared to those holy Fathers and gave them certaine promises making a Covenant of grace with them Piscat Vers. 29. The first of all the commandements is The first not of order in the Decalogue but by reason of weight and dignity because it is the speciall commandement and most momentous Capell Spicileg Vers. 34. Discreetly The word is significant as one having a reasonable soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi dicas Habendo mentem id est cum mente Piscat Vide Bezam Vers. 37. And the common people heard him gladly Libenter willingly Beza and the Vulgar Because that which is done with pleasure is done willingly Vers. 44. Even all her being When a poore man offers any thing hee seemes to offer his soule or certainely it is as gratefull to God as if he offered his soule that is his life Life is put for foode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her life so Luke 8.43 CHAP. XIII Vers. 1. WHat manner of stones Interrogatio admirantis as if he should say these stones viz. of the Temple what and how great are they how faire and how great Luke expresly mentions their fairenesse Marke their greatnesse in the answer of Christ. Vers. 11. Take no thought before hand what ye shall speake neither do ye premeditate Our Saviour forbiddeth his Apostles both to take care and to take thought before hand when they were to appeare before great persons both to forecast with themselves what to speak when they come before them and to forethink how that they shall speak will be taken when they have spoken it Vers. 30. This generation shall not passe The word signifieth the space of an hundred yeares albeit this came to passe before fifty yeares Vers. 32. But of that day and houre knoweth no man no not the Angels which are in heaven neither the Son but the Father To know here is the same with to teach what soever things he might teach he did but it did not agree to his office to declare the day of his comming as 1 Cor. 2.2 to know is taken for to teach as it is commonly said in French Vn ministre ne doit scavoir que sa Bible He knew it not as he was man or in his state of humiliation he did not precisely know it although he knew it as he was God or he knoweth for himself although he will not reveale it unto us CHAP. XIV Verse 5. IT might have been sold for more than three hundred pence Which amounts to above nine pounds seven shillings and sixe pence of our money Mary Magdalene saith à Lapide was more liberall in annointing Christ than Judas in betraying him Vers 8. She is come before hand to annoint my body to the burying The Greeke word signifieth to annoint with sweet aromaticall ointments Kings bodies were annointed with pretious oyntments the piety of Mary Magdalene perswaded her to annoint Christ with such who was more worthy than all Kings Vers. 21. The Son of man indeed goeth as it is written of him The Greeke word rendred goeth signifies properly se subducere to withdraw himself Christ used the same word John 8.22 when he spake of his going to heaven as if the Crosse was as much desired by Christ as heaven it selfe Vers. 23. When he had given thankes The Greeke word is to blesse which is here taken only to give thanks as Luke and Paul interpret it and Marke also speaking of the Cup. Vers. 24. And he said unto them This is my bloud of the new Testament which is shed for many That is a sign and seale of it to all penitent Beleevers The word Testament signifieth properly the last will of a man by which he disposeth of his estate It is used here to signifie the Covenant of God made with mankind in Christ concerning the remission of their sins sanctifying of their hearts and saving of their soules for his sake which is called a Testament because it was made good ratified and confirmed by the death of Jesus Christ and a new Testament in opposition to the old Covenant of workes made with Adam or to the old Covenant shadowed with Ceremonies unto the Jewes for God made two Covenants with men one with Adam in his Innocency in which he required of him perfect obedience to all his Commandements and promised him life everlasting as a reward of his obedience This is called the Covenant of works The other was made with Adam faln in Christ wherein God undertooke to give unto Adam for Christs sake the pardon of his sins and life eternall notwithstanding his sins and required of him faith in Christ and repentance for his sins consisting in sorrow for them and carefull amendment of them This was delivered to the Fathers with divers Ceremonies of the bloud of Bulls and Goates signifying Christs Bloud and this is called the old Covenant It is delivered to us without shadow and sealed by the bloud of Christ which all those Sacrifices represented and it is called the new Covenant Vers. 33. And began to be sore amazed That
your selves As if he should say you would know what you are I will in a few things declare it to you whatsoever things you do you doe them all for that end that you may get an opinion of holinesse and righteousnesse before men but howsoever before men who onely judge by outward things you may are accounted holy and righteous God knows your hearts which he abominates because they are full of hypocrisie envie pride and scorne Highly esteemed Pharisaicall and hypocriticall pride by which they boast themselves before men that they may seeme to be holy they be inwardly hypocrites Vers. 16. The Law and the Prophets were untill Iohn If the Law was to have its period in Iohn then the subordination of it now to the Gospell is taken away But the Law was not then abolisht as the next v. shewes as if he should say do not mistake mee ac si postâ—at lex in ecclesia â—xauctorata sit Secondly that manner of dispensation which was under the Old Testament was to last till then The Revelation of the mind of God then was but in glorious promises of things to come we now injoy the things under the Gospell Vers. 19. There was a certaine rich man which was cloathed in purple and fine linnen and fared sumptuously every day Whether it be a History or a Parable of which there are divers opinions that is of no moment because whether Lazarus were truely a certaine poore man and begger so handled by the rich whose soule was after carryed by the Angels into Abrahams bosome or whether by the name of Lazarus Christ signified a begger as Lawyers are wont to propound their species under the name of Titius Sempronia the matter comes all to one all confessing that under that narration Christ describes the state of the faithfull and unfaithfull departing out of this life Cloathed in purple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentativè a new suit for every day like our Gallants Purple a precious garment and proper to Kings and those which are neere them Marke 15.17 Fared sumptuously Which Irenaeus some where turnes Iocundabatur for the Greeke word signifieth both laetitiam mentis hilare convivium joy of the mind and a merry banquet it signifies feasted and rejoyced so that not only the delights of feasting are signified but that he feasted with pleasure Every day That thou maist understand that he was wholly given to his belly and was not at leasure for any other things and this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendidè magnificé pomposé therefore he was wholly of their number who daily with the Epicure sing that hymne Ede bibe lude post mortem nulla voluptas Vers. 20. A certaine begger named Lazarus The Hebrew for Lazarus sounds helped by the Lord that very word also makes for a History He was forsaken by men but had God for his help Lazarus by changing of the dialect is the proper name of Eleazar the servant of Abraham Thus Christ placeth Lazarus in the bosome or at the Table of this Patriarke whose houshould servant hee had been Laid at his gate full of sores That if he desired to stand or sit yet being pained with the greatnesse and multitude of sores he could not Vers. 21. The crumbes Which otherwise would be trod by the feet of men or gathered by the dogges Vers. 22. By the Angels Behold a sodaine change he that even now was not onely scorned by men but dogges is honoured with the ministrie of Angels Abrahams bosome The glory of heaven or heavenly Canaan is rather called the bosome of Abraham than of any other of the Patriarkes 1. For the excellencie of his faith 2. Because the promise of inheriting the land of Canaan was first of all personally made to him He alludes either unto the practice of the Eastern Countrys where when any made a feast the guests did sit leaning about the Table and the most beloved guest leaned in the bosome of the Feast-maker as Iohn at the Passover in Christs bosome so Grotius or else to the practice of parents which lay a sicke child in their bosomes Vers. 23. And seeth Abraham afarre off and Lazarus in his bosome Seeth Abraham rich afarre off and Lazarus poore in his bosome both in heaven Vers. 25. Son An Ironie being a sharpe exprobration to pricke the rich man who in his life boasted of being Abrahams son By the scope of the Parable the soules of the dead are but in two places therefore no purgatory Thou in thy life receivedst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is fully to receive Thy good things This is spoken also emphatically Those good things which thou countedst the true yea the chiefest good things which thou hast used not as committed to thee under a certaine law and manner but as thine owne proper goods in which also thou hast placed all thy confidence Grotius Vers. 26. Between us and you there is a great gulfe fixed Gulfe As there useth some times to be in earth-quakes Great gulfe Signifieth the eternity of their state Significat decretum Dei firmum immutabile ne quisquam unquam transiret à statu damnatorum ad statum fidelium Rainold de lib. Apoc. They which would passe from hence to you cannot The glorified soules cannot go from heaven worst themselves though they would and those that would come hither cannot there is an everlasting decree against it Psal. 36.6 fixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphore saith Maldonate taken from Forts and Castles which are fortified by a broad and deep ditch about them Ambrose will have this to be an Historie because of the addition of a name and other circumstances but though the narration may be grounded on a historie yet it hath many things in it parabolicall and we may argue from the scope of a Parable as Iud. 9.8 CHAP. XVII IT is the generall proposition of Christ that scandals are studiously to be avoyded by the godly lest either they be a hinderance to themselves or to others in the way of salvation He also addes reasons because it cannot be but offences will come they follow from the wickednesse of the world Vers. 3. And if he repent c. If he shall give signes of displeasure by acknowledging the fault committed and seeking pardon of it forgive him require no farther revenge yea not so much as satisfaction for the injury offered This place saith Mr. Perkins is meant of ecclesiasticall censures that those must proceed no further after the party offending doth repent Vers. 4. And if he trespasse against thee seven times A finite number is here put for an infinite as it is usuall in the Scriptures for its perfection Christs meaning therefore is as often as hee shall offend against thee and repent forgive him Vers. 5. Increase our faith Greek adde unto us faith As if they had said unlesse wee have faith we shall never be
such visible Symbole by which men might marke that the water was not troubled by any storme or hidden cause lying in the very fish-poole but that the Angell was sent from heaven into the very fish-poole and when that visible Symbole descended into the fish-pool then the water which otherwise stood was not only moved in the top but was troubled even from the bottome Job 41.12 The Syriack hath a word which signifies Commotion with trembling it was found by experience that whosoever first entred into that troubled water howsoever he was held presently he returned whole But if after the first one or another or more entred into that fish-poole they perceived no vertue of healing Polyc. Lyser The Angell did not daily descend into the water and trouble it but at a certaine season Lyra thinks that it began when the time of the revelation of the Messiah drew nigh and ended after he was glorified Some of the Shoolemen say that it began then when Christ being baptized in Jordan sanctified the waters of the article of the time when it began nothing can be determined but it appears that it began not long before Christs time Vers. 5. A certaine man In that he is only called so it implies that he was a man of no great name or note but that he was a poore man as appeares in that he had layne here so long without help Had infirmity thirty eight years The woman with the bloudy issue was sick twelve years the woman bound by Satan eighteen years the blinde man Iohn 9.21 till he came to mans age yet all cured Vers. 6. Wilt thou be made whole He doth not ask this of which there was no doubt for therfore was he brought thither as if he was ignorant neither is it a sarcasme but that he might declare the desperate force of the disease and the want of humane help which made for the commendation of the miracle and so both he and those that were about him and those that did lie together with him were stirred up to the consideration of the miracle that they might know who was the author of it This is also a peculiar observation that he healed only one among such a multitude that lay there in Galilee he cured every kind of disease Matth. 4.23 and in Capernaum all that were brought to him Matth. 8.16 But when Christ wrought almost innumerable miracles elsewhere he wrought famous ones at Jerusalem but those very rare and that without doubt was done for this cause lest they should rest in outward signes or lest they should think that the benefits of the Messiah are limited to the healing of mens bodies or other externall commodities but that the externall miracles might lead them to the spirituall kingdome of Christ. Vers. 9. Took up his bed and walked The Law by name forbids to carry any burthen on the Sabbath-day Jer. 17.21 but there was a twofold reason why Christ would shew such a spectacle First that the miracle might be the better knowne to the common people Secondly that occasion might be given and a way as it were made open for that excellent sermon which he presently made A Lapide gives two other reasons 1. Because Christ was Lord of the Sabbath and therefore might dispense with his Law 2. Because the work forbidden on the Sabbath was a servile work not a pious and divine worke as this Ver. 12. What man is that which said unto thee take up thy bed and walk Behold the wit of malice they say not who is it that healed thee but who commanded thee to take up thy bed Quaerunt non quod mirentur sed quod calumnientur Grotius Ver. 13. Iesus had conveighed himself away This word is used only here in all the New Testament It signifies to escape privily and steale out of a multitude it is properly spoken of those which swim out of the waters Ver. 14. Findeth him in the Temple Without doubt praying and giving thanks for his health recovered Vers. 16. Did prosecute Iesus The word is taken from Hunters which pursue the Beast and suffer him not to be at rest till he be taken Sought to slay him That is they thought of a publick accusation that according to the Law Num. 15.25 he might be stoned Vers. 17. My Father worketh hitherto and I work In which phrase is expressed a notable work of Gods heavenly providence viz. that after the Creation of all things whereby God gave being unto the Creatures and power and vertue to do the things for which they were created he doth by his providence still preserve that being Mr. Perkins See à Lapide Ver. 19. Likewise In the same manner with equall liberty knowledge power Vers. 21. Raiseth and quickneth Two phrases implying one thing as appeares in the other clause where but one is exprest Hereby is implyed 1. a Spirituall quickning from the death of sin and 2. a corporall quickning the raising of our bodies out of the graves The Son quickneth whom he will With the same and equall power Ver. 22. For the Father judgeth no man Foure things are to be considered in judgement 1. Judiciary power 2. Internall approbation of good and detestation of evill 3. Retribution of reward all those things agree to all and every person of the Trinity 4. Externall fitting on the Tribunall and publishing of the Sentence and in this manner the Father judgeth no man but commits all judgment to the Son Some say these phrases judgeth and judgement are not to be taken only concerning the last judgement but concerning the supreme disposition and government of all things in the world Vers. 24. Verily verily I say unto you Happy are we that Christ makes such serious protestations for us to beleeve unhappy are we that cannot beleeve without them Shall not come into condemnation In all the english Books even the last Translation too it is The beleevers shall not come into condemnation which I marvell at that 's to expound not to translate The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is judgement not damnation and words are to be turned not as they meane in Trope but as they signifie Christ indeed meant in trope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St Augustine Vtique judicium pro damnatione posuit The Genus for the Species the faithfull shall not come into damnation But the proper sense is judgement and the Rhemists read it so Vers. 25. When the dead shall heare the voice of the Son of God and they that heare shall live Not such a voice as shall call them out of their graves as in vers 28. for he saith now is but the meaning of the place is to shew that those that were dead in sin should be quickned either by Christ in his own Person or by his word in his Ministers Vers. 28. Marvell not at this for the houre is comming in the which all that
that filling the Town with it Vers. 21. Bewaile In Pauls Language as a learned man observeth to bewaile and correct seemeth to have been all one Vncleanesse All impure words and behaviours fornication and wantonesse things of the same kinde CHAP. XIII Vers. 1. IN the mouth of two or three witnesses Himselfe and Timothy Vers. 5. Examine your selves prove your selves Doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is required in these weighty matters some say the first word signifies a curious search the other an approbation on triall Whether ye be in the faith That is whether the faith be in yee so Iohn saith he was in the Spirit 1 Rev. so one is said to be in the flesh Rom. 8.8 Except ye be reprobates In the state of reprobates unapproved counterfeit hee meanes not such as are opposed to the Elect as the word reprobates is usually taken by us in English therefore the translation is not so proper ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the GALATIANS CHAP. I. GAlatia was a most brave Province of lesser Asia neere Phrygia See Acts 18. The Apostle handleth the same argument here that he doth in the Romans this is as it were an Epitome of that and hath many the same sentences reasons and phrases with that Vers. 1. An Apostle That is called or designed to be an Apostle Paul in his salutations is wont to stile himselfe an Apostle that he may win authority to his dofrom his person Not of men as Princes send civill Ambassadors or as the Jewes sent false Apostles Neither by man as Timothy Titus Luke who were ordained by man or else not by the commendation paines or instruction of any man But by Iesus Christ and God the Father That is immediately by God Whosoever will take to him the place of teaching it behoves him to speake in the name of God or Christ. But because the Galatians did more doubt of Pauls calling therefore he expresseth more here then in his other Epistles to assert that He doth not barely affirme that he was called by God but on the contrary denies that he either received it from men or by men He speaks not of the common Offices of Pastors but of the Apostleship Vers. 4. From the present evill World From bondage under the custome of it from the fellowship with the men of it and from the plagues that belong unto it Vers. 6. I marvell that ye are so soon removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be transferred or transported from one place to another as Plants or Trees are wont to be transported Hos. 5.10 the Septuagint useth this word whence the Apostle borrows it He speaks here of the apostasie or seduction of the Galatians by false Apostles He alludes saith Ierome to the word Galal to roll as if he should say You are Galatians that is rolling and changing falling from the Gospell of Christ to the law of Moses Vers. 8. But though we or an Angell from Heaven preach any other Gospell to you Plainly implying that though the person which brings a doctrine were an Angell yet he must be tried He doth not say a contrary Gospell but any other Gospell That which is directly besides the Gospell is indirectly against the Gospell if we be justified by faith understanding it exclusively that is sola fide then we are not justified by works Vers. 10. Doe I seek to please men This interogation is a negation I do not seek For if I yet please men without respect to the pleasing of God 1 Cor. 10.33 q.d. It is true indeed once I did seek to please men but I am now otherwise then I was Vers. 18. I went up to Ierusalem to see Peter From this Greeke word rendred see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes historia in which things are set before our eyes as it were CHAP. II. Vers. 1. I Went up again to Ierusalem Or ascended because Ierusalem was placed and seated upon a mountain and compassed with mountains Psalm 125. Or in respect of the dignity and excellency of the place as we in England are said to go up to London from all the parts of the Land because it is the chief City Vers. 5. The truth of the Gospell That is the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God through the merits of Christ apprehended by faith Vers. 6. In conference added nothing to me That is he had so full a measure of Divine revelation that when they came to talke together of the points of Christian Religion they could tell him nothing which he knew not before God accepteth no mans person That is for the outward appearance as the Greeke will beare it so he regards not the rich more then the poore Vers. 7. The Gospell of the uncircumcision was committed to me as the Gospell of circumcision was unto Peter The words Circumcision and uncircumcision signifie the Nation of the Jews and Gentiles the one circumcised the other uncircumcised Vers. 9. Iames Cephas Cephas is Peter so called by Christ Iohn 1.43 Iames named before Peter 1 Cor. 9. Iohn 1.44 Not Peter but Iames was the President of the Councell of Ierusalem because he spake the last and concluded all Acts 15.13 and 21.18 He names Iames in the first place saith Estius a Papist for the honour of our Lord whose brother he was and because he was Bishop of Ierusalem where these things were done and also was much respected of the Jews for the opinion they had of his sanctity Vers. 11. I withstood him to the face Ierome and others would have it a shadow-sight simulatè non verè but face is not opposed to withstanding cordially but secretly behind his back Paul resisted him in truth and good earnest this appears because in the words following he sets down a weighty and urgent cause of his reproofe Vers. 15. And not sinners of the Gentiles The Gentiles were not greater sinners by nature then the Jewes but the Apostle speaks here according to the opinion of the Jewes who thought the Gentiles greater sinners then themselves That is not sinners of the people of the Gentiles to whom the law was not given they wanting the rule of Gods law ran head-long into every sinne Vers. 20. I live yet not I but Christ liveth in me shewing that he had life whereby he did live but had not life in himselfe to give to others as Christ Iohn 5.26 Austen CHAP. III. Vers. 1. O Foolish Galathians The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are stupide and which understand not what they ought it is used also Luke 24.15 Foolish and slow of heart the latter interprets the former Who hath bewitched you That is who hath deluded your eyes and caused you to
word nature saith Vorstius to the boasting of the Jew as of their carnall generation from Abraham Vers. 5. Quickned Greeke made alive he repeates it againe in this verse what he had touched on in the first 1. In regard of the grammaticall construction to make the sensefull the sense being imperfect in the first verse in the originall he quickened is wanting and he varies the person in the first verse it is you the Ephesians to whom he wrote here we includes himselfe with the Jewes and repeats it to shew the generality of the condition all are dead in sinne 2. The certainty of it 3. The corruption of our nature that are unwilling to take notice of it By grace ye are saved And so verse 8. the Apostle brings in this sentence twice not onely to shew that the progresse of a Christian is by grace but the very first beginning and setting out t is all of grace Vers. 7. He might shew The originall is of greater force then our translation that he might shew forth by demonstration and evidence that so the world might see admire and applaud the bounty of his grace Vers. 10. For we are his workemanship 1. Hee workes the Saints off from their beloved sinnes 2. He workes them above the dearest of creatures and comforts 3. Workes them out of carnall selfe 4. Workes them in Christ. That we should walke in them Walking imports 1. Spontaniety in the principle moves from within if a man be drawne or driven he doth not walke Prov. 20.7 The Hebrew word in that conjugation signifies sets himselfe a going 2. Progresse in the motion he moves forward gets ground of corruption lives more in to and upon Christ. Vers. 12. That at that time ye were without Christ c. 1. They are without Christ the ground of hope 2. Out of the Church the place of hope 3. Without the Covenant the reason of all our hope and beleeving Without God Not onely without the true knowledge and worship of God and such as did neglect both but such as were neglected and not regarded of God and suffered to walke in their own wayes and sinnes See 19. v. Without God 1. In reconciliation 2. In Communion grace is tendentia animae in Deum Vide Bezam Vers. 14. He is our Peace 1. That of men with God was procured by him 2. Of men with men 3. Of men with themselves Vers. 17. And came and preached peace to you which were afarre off Christ preached peace to them that were afar off that is to the Gentiles in the persons of his Apostles Vers. 18. An accesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— leading by the hand it is used also 3 Chapter v. 12. An introduction or adduction it is an allusion saith Estius to the custome of Princes to whom there is no passage unlesse we be brought in by one of their favourites Vers. 19. The houshold of God Which words imply speciall care and government as a wife and good housholder hath a speciall care over them of his family Vers. 20. On the foundation of the Apostles and Prophets That is on the doctrine of the Scriptures of the Old and New Testament CHAP. III. Vers. 8 LEsse then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comparative made of a superlative The unsearchable riches of Christ Riches imply two things 1. Abundance 2. Abundance of such things as are of worth riches and riches of Christ unsearchable riches of Christ in Christ are riches of Justification Tit. 2.14 Sanctification Phil. 4.12 13. Consolation 2 Cor. 12.9 Glorification 1 Pet. 1.5 Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God That is if it had not beene for the Churches sake that God would reveale so glorious a Mystery the Angels in heaven must have been for ever ignorant of it By the Ministery of the Apostles the Mysteries of God concerning mans redemption have beene revealed to the Angels themselves See Iohn 20.21 Some say by way of information the Angels are edified by preaching others by contemplating of the Church seeing the manifold wisdome of God therein The Schoolemen distinguish of a threefold knowledge of Angels 1. A naturall knowledge concreated with them 2. Experimentall some thinke this is here meant the experience the Angels gather out of the observation of Gods dealing with his people 3. Cognitio revelata The manifâ—ld wisdome of God Multivarious wisdome The wisdom of God is simple and uncompounded it is pure and unmixed with any thing but it selfe yet it is manifold in degrees kinds and administrations vide Hieron in loc Vers. 12. In whom we have boldnesse and accesse The word translated boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies liberty of speech or speaking all or boldnesse of face in speaking A believer by faith hath boldnesse to goe to God by prayer and accesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall which signifies such an accesse as is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his fathers presence Vers. 15. Of whom the whole family That is the Church The Church triumphant in Heaven and militant on Earth make but one family Gal. 6.10 Vers. 17. Dwell in your heart By his Spirituall presence and gracious influence Being rooted and grounded in love That is have a strong and firm love to the things of Jesus Christ love is the great mover in the soule which carries it out in all its actions Vers. 18. May be able to comprehend with all Saints what is the â—â—edth and length and height and depth The Apostle sets out Christs love with heigth and depth length and bredth the four dimensions of the Crosse to put us in mind say the ancient Writers that upon the extent of the Tree was the most exact love with all the dimensions in this kind represented that ever was Vers. 19. To know the love of Christ which passeth knowledge Christ love is great 1. Because the love of all relations as a Head Lord Father King Husband meets in Christs love to his Church 2. It was the love of God and therefore infinite from everlasting 3 It hath no motive Christ loves because he loves He will have mercy on whom he will have mercy 4. He loves without measure it is not provoked by unkindnesse yet we may know more of this love of Christ though we cannot know it all Filled with all the fulnesse of God Desire 1. To be filled with knowledge of all the will of God Col. 1.9 2. To have a more full repaire of the Image of God in you 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him here we enjoy him in creatures ordinances in Heaven we shall enjoy him immediately Vers. 20. That
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likâ—nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
anno nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti ut Rom. 8.38.4.4 Heb. 9.9 Grotius Vers 3. Except there come a falling away first The word here used signifies the shrinking of Souldiers from their Generall to the enemy now it is by proportion drawn from hence to signifie an apostasie and backsliding from the profession of Christ to the contrary part that is to Antichrist The article sheweth that he speaks of a famous apostacie There is a twofold defection one civil from the Roman Empire so Ambrose Jerome Tertullian interpret it the other Ecclesiasticall from the true worship of God to Idolatry defectio à side so Chrysostome Oecumen Theophylact and Theodoret expound it Austen de civitate Dei saith this is the more probable and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasie by a Metonymie of the adjunct and understand by it Antichrist himselfe the Apostate And that man of sinne be revealed Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sinne because he amongst men is the most sinfull either from his personall sinne or corrupting others An Hebraisme merum scelus Beza The sonne of perdition A man devoted to destruction See John 17.12 Vers. 4. Who opposeth Or is an adversary or opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Satan he is a divellish adversary The article is not alwaies restrictive restraining the name to an individuum Matth. 1.35 Luke 4.4 And exalteth himselfe above all that is called God That is all those to whom the name of God is communicated Angels in Heaven Psal. 8.5 compared with Heb. 2.7 and Magistrates on earth Exod. 22.12 Or that is worshipped Any thing that is worshipped as God or wherein God is worshipped See Acts 17 23. So in the Church of Rome are the Host the Crosse the Saints and their Images and Reliques The Pope advanceth himselfe above Angels Kings and Princes who are called Gods above the Saints the Host the Crosse and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome and yet requireth them all to be worshipped So that he as God sitteth in the Temple of God To sit either absolutely or transitively to set himselfe The Temple Not of Jerusalem that was destroyed and never to be restored but the company of them which professe the name of Christ who are called the house and Temple of God 1 Pet. 2.5 Heb. 3.6 Ephes. 2.20 21. 1 Cor. 3.16 17. 2 Cor. 6.16 Rev. 3.12 The Apostle speakes here of Antichrist and saith he sitteth in the Temple of God as God those words as God evidently shew that he speakes not of a corporall sitting in a materiall Temple according to the grosse imagination of the Papists for so God doth not sit but of the dominion of Antichrist in the universall Church and the usurpation of supreame power over all Christians Sitting is raigning Psal. 9.5 29.10 110.1 compared with 1 Cor. 15.25 Zach. 6.12 and whereas other Kings and Princes are said to raigne some moneths or yeeres the Pope of Rome is said to sit so long so Rev. 17.11 15. 18 7. As God Challenging to himselfe supreame universall and divine power in the Church and equalling himselfe to our Lord Christ blessed for ever He shall rule and raigne as if he were a God Shewing himselfe that he is God The Greek word rendered shewing as Beza observeth is answerable to the Hebrew Moreth faciens se apparare prae se ferens or as we say taking upon him as if he were God Vers. 7. For the mysterie of iniquity doth already work That is Antichristianisme it is iniquity but mysticall that is palliated with the name of piety so the ordinary Glosse It is a divellish opposition unto Christ cunningly cloaked under the profession of Christ. He who now letteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expounded two waies which come both to one qui obstat so Chrysostome and after him Oecumenius so Beza and we or qui tenet imperium sive imperat so Austen For the Emperour by holding the Empire at Rome did let or hinder the revelation of Antichrist Down de Antich Vers. 8. Shall consume with the spirit of his mouth That is the preaching of the Gospell in the mouthes of his Ministers Damascene by the spirit of his mouth here understands the Word of God and the Chaldee so interprets Esay 11.2 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latine consumere to consume whether it be done by degrees or together And shall destroy with the brightnesse of his comming The Apostle means either the light of the Gospell or the second comming of Christ to judgement or some other notable manifestation of Christs presence in waies of power and justice and shaking the earth Vers. 9. Lying wonders Or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders of lying that is most lying signes and wonders B Down of Antichrist 1. In their originall they proceed from the Divell the father of lies 2. In their matter lies appearances juglings Rev. 13.13 3. End lying and seduction confirming lies Rev. 13.14 Dr. Taylor See Beza Vers. 10. And with all deceivablenesse of unrighteousnesse An Hebraisme they call falshood unrighteousnesse they deceive by their relickes and miracles Rev. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickednesse Because they received not the love of truth that is wilfully despised grace offered those doctrines of truth concerning God and our duty to him and our salvation Vers. 11. And for this cause God shall send them strong delusions efficacy of delusion That they should believe a lie That lie viz Antichrist Vers. 12. That they all might be damned who believed not the truth that is that shall not have believed the truth Qui non crediderint veritati But had pleasure in unrighteousnesse But shall have delighted in iniquity Sed acquieverint in injustitia See Mark 16.16 Vers. 13. And beliefe of the truth This hath reference to salvation that is he hath appointed us to salvation which is to be had by this means Vers. 14. Whereunto he hath called you by our Gospell That is the Gospell discovered in my preaching To the obtaining of the glory of our Lord Jesus Christ See 1 Thess. 5.9 Vers. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians according to the Scripture The Apostle by those words hath reference to those things which are written elsewhere The disjunctive whether doth not alwaies distinguish between documents or precepts in respect of the substance or thing it selfe but onely insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present The traditions The doctrines delivered unto
brought out of Hell they are the whisperings and hissings of that serpent not the inspirations of God Vers. 28. And I will give him the morning starre That is Christ. See Rev. 22.16 I will communicate my selfe wholly unto him and make him conformable unto mee in my glory 1. The morning starre is the most bright and shining of all the starres in heaven Christ in glory excelleth all men and Angels as farre as the morning starre all the starres of heaven 2. Pet. 1.19 2. It communicates all his light to the world so Christ to beleevers all light of grace and glory 3. It dispelleth the nights darknesse so Christ the darknesse of ignorance and errours wherein we were wrapped in the night of sinne 4. It is anteambulo Solis the sunnes harbinger and forerunner of perfect day so Christ is a pledge of our perfect day and future glory CHAP. III. Vers. 2. I Have not found thy wayes perfect The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy wayes filled up thou hast not filled up thy course in following mee not followed mee fully That is when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object Vers. 4. Thou hast a few names even in Sardis That is a few faithfull and Saints he alludes to Souldiers whose names are enrolled by the Captaine when they are admitted Which have not defiled their garments That is have walked answerable to their holy calling by the Gospell or profession And they shall walke with mee in white Be partakers with mee in my glory This was the habite in times past of Nobles saith Drusius whence they are called canditati For they are worthy And what is it to be worthy but to merit say some By Christs merits obedience righteousnesse in him and for his sake they were counted worthy and whatsoever worthinesse God pronounceth of them for their workes it is by the gracious acceptation thereof in him worthy not dignitate sua sed dignatione divina they are worthy not absolutely but compared to the other spoken of before Vers. 5. He that overcometh the same shall be cloathed in white raiment After the manner of the Priests among the Jewes Vers. 7. He that hath the key of David The key of the house of David that is the Church Lukh 1.32 See Esay 22.22 He openeth and no man shutteth and shutteth and no man openeth That is Hee worketh irresistably Vers. 12. Him that overcometh will I make a pillar in the Temple of my God That is in the Church Triumphant pillars are both the firmament and ornament of Temples And he shall goe no more out That is he shall receive eternall and immutable glory Vers. 14. The beginning of the creation of God Taken out of Prov. 8.22 See Mat. 8.12 Vers. 16. So then because thou art luke-warme and neither cold nor hot I will spew thee out of my mouth These words containe an allegory drawne from the nature of warme water as Illyricus and Bullenger or from meates as Pererius Ribera and à Lapide which if they be hot or cold the stomacke may retaine but if lukewarme it casts them up againe Vers. 18. I counsell thee to buy of mee That is waite on mee in the way I conveigh grace Gold Some by this understand the word of God Psal. 12. and 119. others the graces of Gods Spirit 1 Pet. 1.7 Prov. 8. Gold is the most excellent of all metals and most esteem'd so are spirituall graces among Christians And white raiment Raiment that is the righteousnesse of Christ graces in Christ suitable to our necessities white because it is a naturall colour therefore beyond all artificiall a colour of purity and ornament And that the shame of thy nakednesse do not appeare The Priests had linnen breeches to cover their nakednesse Christ must cover the shame of our nakednesse And annoint thy eyes with eye salve that thou mayest see The Spirit of illumination Vers. 19. I rebuke and chasten We have no one English word capable of the whole contents of either of the words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies to evict or convince to give evidence of any thing or against any person to lay his sinnes open before him so as he cannot but see them and be ashamed of them as Heb. 11.1 Ephes. 5.11 Psal. 50.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise a word much more pregnant than chasten and may be expressed better in one word I nurture or I discipline for the word implyeth aâ—â— well instruction as correction Vers. 21. In his Throne See Iohn 17.24 Yet so as Christ the Head doth alwayes excell Vers. 22. Hee that hath an eare let him heare what the Spirit saith unto the Churches The promises which belong to the whole Church are to be applyed by every particular Saint Verba sensus significant cum affectu effectu words of sense signifie with affection and the effect that is let him attend unto and follow the admonitions of the Holy Ghost CHAP. IV. Vers. 2. A Throne was set in heaven That is Gods presence in his Church in Gospell-ordinances in allusion to the Holy of Holies where God was present in the Mercy-seate Esay 6.1 and Ezek. 43.2 Vers. 3. The three precious stones hold forth the three persons in the Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine stone of a fleshy colour representing Jesus Christ who tooke our flesh upon him An Emerald being of a green colour refreshing the eyes of those that looke upon it representing the Spirit who is as the Rainebow a token of faire weather and a comfortable refresher wheresoever he cometh By that is signified saith Gerhard our reconciliation with God by Christ. Gen. 9.13 Rom. 5.20 See 10. ch 1. Vers. 4. And round about the Throne were foure and twenty seats and upon the seats I saw foure and twenty Elders sitting Hee alludes both to the twelve Patriarkes and twelve Apostles which put together make up these foure and twenty by whom the whole Church under both Testaments is represented Mr. Arrowsmith Vers. 5. And out of the Throne proceeded lightenings and thunderings and voyces and there were seven lamps of fire burning before the Throne Here is a double benefit of the ordinances 1. Dona protectionis against all the Churches enemies thunderings Amos 1.2.2 Dona sanctificationis all qualifying and sanctifying gifts for their variety said to bee seven Spirits Vers. 6. A sea of glasse like unto Christall That is saith Deut the world transitory and brittle as glasse tumultuous and troublesome as the Sea Quistorpius interprets it of Baptisme Gods ordinances in this booke are set forth by name of a Sea of glasse 1. For largenesse 2. For steadfastnesse 3. Clearenesse as giving us a cleare sight of God in which respect they
Anti-Christ was to come of the Tribe of Dan as the Papists say for which opinion those places Gen. 49.17 and Ier. 8.16 are quoted rather as Spanhemius Mede Downame and Pareu◠say because that was the first tribe which fell from the true worship of God to idolatry and mingled themselves with the Gentiles and for the same cause as some thinke the genealogie of that Tribe is omitted in the 1 Chron. 7. Vers. 9. Cloathed with white Robes In signe of their innocencie and purity And palms in their hands In token of victory over the world the flesh and the Devill For palmes in ancient time were ensignes and badges of victory Therefore palmes were engraven in Solomons and Ezekiels Temple as declaring victory to those that entred in if they would contend stoutly for God and overcome Vers. 14. These are they which came out of great tribulation There is a double article in the Greek out of that tribulation that great one Matth. 24.21 Have washed their robes and made them white in the blood of the lambe Pareus acutely notes that it is not here said that the Saints do wash but have or had washed their garments for there is no washing in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many take whitenesse for an embleme of cleannesse or of glory but bloud defileth instead of cleansing and taketh away whitenesse in stead of giving it Some Interpreters say well that this passage alludeth to the habit of the Priests of the Law who entred not into the Temple but in white robes but it was not permitted the Priests to approach to the Altar or to exercise any office in the Tabernacle till they were first sprinkled with bloud both they and their garments Exod. 29.21 Levit. 8.30 As therefore the ancient Priests were consecrated by bloud and made capable to weare the Priestly habit in the house of God so in the vertue of the bloud of Christ we are reinvested of the quality of Priests represented by the white garment Vers. 15. Therefore are they before the throne of God Causall particles sometimes signifie any argument or reason whatsoever The rendring of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendring of the cause though perhaps it is from the effect And serve him day and night in his Temple He alludes to the daily and nightly ministeries of the Levites otherwise there is no night in Heaven Day and Night that is alwayes or the whole day He mentions the night because the Priests did watch the whole night by turnes in the Temple and did by course lay the parts of the continuall sacrifice viz. the evening Lambe on the Altar for this was burned all the night See Levit. 6.9 à Lapide Vers. 17. And God shall wipe away all teares from their eyes A metaphore from tender Mothers which deale so with their little ones See 21.4 CHAP. VIII Vers. 1. THere was silence in heaven about the space of halfe an houre That is peace in the Church by Constantine Halfe an houre i.e. A little time Vers. 3. And another Angell came and stood at the alter That is Christ the Angell of the Covenant Mal. 3.5 so Augustine Primasius He offers our prayers The Altar is himselfe who sanctifieth our prayers as the Altar doth the gift Having a golden censer i.e. His holy body And there was given unto him much incense See 4. verse that is Christs intercession perfuming the prayers of the Saints of which incense of old was a type is it spoken of Christ after his ascension See Heb. 9.24 1 Pet. 2.5 Vpon the golden Altar which was before the Throne Under the law there was a brasen altar for the burnt offering and a golden altar for incense the incense came to God out of the Angels hand our prayers must bee offered up to God by Christ our High Priest Hereby is signified saith Gerhard that Christ as the onely Priest of the New-Testament doth execute his Priestly Office in heaven Heb. 7.22 Vers. 4. Which have not the seale of God in their foreheads Profession of the Christian faith is the outward marke of a Christian. Vers. 7. The first Angell sounded The Gospell was preached by the Apostles And there followed haile and fire mingled with bloud That is persecutions and perills contradiction exile and slaughter by the stubbornesse of the Jews against them And they were cast upon the Earth The lowest part of Christians being cold in Christianity they were hot in Emulation and contention And the third part of the trees was burnt up That is the Apostles and excellent teachers of the Church compared to fruitfull and flourishing trees for their greennesse shadow and fruits a great part of them were afflicted slaine put to deadly torments but not all the dragon could scorch but a third part And as it were a great Mountaine That is the Romane Tyrants so called for their height power and swelling pride Burning with fire That is of fury and fiercenesse against Christian Religion Was cast into the Sea That is many people of the world subject to the Romane power and Empire And the third part of the Sea became bloud That is many thousand Christians were oppressed and consumed with the fire of the burning mountaine but onely a third part Vers. 9. And the third part of the creatures dyed That is faithfull Christians slaughtered and murdered And the third part of ships were destroyed That is the Churches whose Pastors are her Pilots and these planted by the Apostles themselves oppressed and subdued Vers. 10. There fell a great starre from heaven That is the Romane Bishop for by starres are meant Teachers fell from purity of doctrine Burning like a Lampe Hee seemeth to describe a blazing Starre or comet amongst which Lampadias is one Mr Mede Vers. 11. And the name of the starre is called wormewood All interpreters grant this Starre was some eminent person in authority called wormewood because princeps amaritudinum a prince of bitternesse The third part of the waters became worme wood Many were infected with the heresie of Arrius Nestorius and Eutyches Vers. 12. The third part of the Sun was smitten and the third part of the Moone and the third of the Starres The Sun the Scriptures the Moone the doctrine borrowed thence the Starres the Ministers The day That is the joy and comfort of the Church in enjoying her happy Sun So that the third part of them was darkened and the day shone not for a third part of it and the night likewise A grievous night of darknesse either of Idolatry and superstition as some or of persecution as others darkned and obscured the chiefe ornaments of the purer Church of Christ. CHAP. IX Vers. 1. AND I saw a starre fall from heaven unto the earth i.e. The Pope not one man but that person and that seate that is the whole series of all Anti-christian Popes they casting
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
notable part of that Warre which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it Michael and his Angels fought against the Dragon and the Dragon fought and his angells This Michael is Christ it is so expounded v. 10. 2. This place is an allusion to Dan. 10.13 and 21.3 3. The composition of the word of three Hebrew particles Mi-ca-el who is like or equall to the Lord that is onely Christ Phil. 2.6 4. We read no where in Scripture of this name but Christ himselfe must be understood Iude 9. Which place alludes to Zach. 3.2 His angels are not onely those which are Angels by nature and office but also such persons and instruments as stand with them in the defence of Christian Religion and in warre with the Dragon both in ecclesiasticall and politicall states godly Princes and Rulers and also godly Pastors holy Martyrs zealous professors all to whom sometimes the name of Angell is ascribed in Scripture 1. Because they are all sent from him on his errand 2. They are called his Angels by speciall propriety 3. Their whole service is due to him their Lord. The Dragon the Generall is the chiefe of Devils and head of wicked Angels Bâ—elzebub his Angels are wicked spirits wicked men they sight by open force secret fraud Vers. 8. But they prevailed not neither was their place found any more in heaven By heaven here the Church of God is meant in which the Dragon sate and exercised his Tyranny The phrase not to have his place is taken out of Dan. 2.35 The Dragons had no more place in the Church to domineer and tyrannize against the Saints as they had done but they are now conquered and expelled out of heaven A generall overthrow is not here properly meant but a speciall victory of some speciall Dragons that rose up to waste the Church because this is a prophecie after St Iohns time Vers. 9. And the great Dragon was cast out that old serpent called the Devill and Satan which deceiveth the whole world The Devill is a Serpent 1. Because he hid and covered himselfe in the serpent in his first stratageme against our first Parents Gen. 3.1 2. Because of his serpentive disposition in his poyson and malice against Christ and all Christians and in his winding by his slie flattery and subtilty and in his accursed condition 2. An old Serpent 1. Because he is as old as the World and at the beginning deprived our first Parents of their happinesse 2. His malice is inveterate as ancient as the world 3. Is growne wonderfull cunning by experience The Devill So called for his crimination accusation and calumination Hee is that egregious caluminiator whose incessant delight and practice is in accusing and calumniating 1. God to man of envy injustice Gen. 3.3 2. Man to God Ioh. 1. Satan So called for his hostility he is an adversary 1. To God 2. Good men 3. Good actions Hee seduceth or deceiveth the whole world To seduce is to draw a man aside from the right way into some by-way a metaphore taken from travellers the Devill drawes men from the true worship of God to Idolatry and false worship of Idols and heathen Gods He incessantly labours in this as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false Religion The persons that are seduced are the whole world alluding to his generall seduction of all men in our first Parents and also the generall corrupting of true Religion in the dayes of Noah But by the whole world or earth are meant the reprobates or earthly minded men who mind earthly things with contempt of heavenly He was cast out By the members of Christ. 1. By casting out and resisting Paganisme Idolatry Blasphemy Impiety and all Injustice 2. By the preaching and promulgation of the Gospel which is like lightning quick piercing and irresistable 3. By open profession and maintenance of the faith and truth of the Gospell Into the earth 1. To manifest and cleare the certainty of his overthrow and the Churches victory as Goliah was seene to bee overthrowne when David threw him down to the ground 2. More specially to shew who they bee whom the Devill now tyrannizeth over among reprobates carnally and earthly minded men And his angels were cast out with him That is the power of al wicked persons by whom the Devill putteth forth his power against the Church was so broken as they could never prevaile against the salvation of any member of the Church nor against the happy proceedings of the Christian Religion in the infancy of the Church Vers. 10. And I heard a loud voyce The cherefull noise of innumerable Citizens of the Church militant provoking themselves to sound forth the Majesty and praise of God for his great mercy to his Church and his great judgements against the Dragon and his Angels In heaven That is the Church militant Now is come salvation That is safety and externall security of Gods people by their deliverance from cruell tyrants Ex. 14.13 Strength That is the mighty arme of God which beares up all things and subdues all contrary things to his will and power And the kingdome of our God The kingdome of grace which the Dragon specially opposeth And the power of his Christ His Christ 1. For distinction other Kings were annointed and set up by men 2. For eminence 3. For neare relation For the accuser of our brethren is cast down which accused them before our God day and night This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any kind of accuser but such an accuser who accuseth before a King here before the Lord. Night and day Incessantly See Zach. 3.3 Vers. 11. And they loved not their lives unto the death That is they slighted contemned yea despised their lives and rather exposed them to hazard and losse than to be removed from their holy profession Thus are they said not to love their lives that love Christ and his truth more Vers. 14. A time times and halfe a time A finite number for an indefinite So Dr. Taylor Mede and Brightman say by time is meant a yeare by times two yeares by halfe a time halfe a yeare a yeare two yeares and a halfe Vers. 15. And the Serpent cast out of his mouth water as a floud Multitudes of people which he stirreth up to persecute the Church Vers. 17. With the remnant of her seed This phrase is a metaphor taken from Tradesmen who having cut out a whole peece of cloath leave some small remnant or remainder even so the true professors of the Gospell are but a small remainder of the whole peece and people of the world Beside it is but the remnant of her seed As a little seed-corne is reserved out of a great heape for store which is nothing to the
from heaven 1 Kings 18.38 Vers. 16 17 18. Some hold that the marke the name of the Beast and the number of his name is one and the same thing and that the latter of all these is the exposition of the former The marke of Antichrist is nothing else but the name of the former Beast containing the number of 666. therefore Rev. 14.9.11 20.4 He reckons not these three as distinct but mentions the marke alone Vers. 16. To receive a marke in their right hand or in their foreheads Gerhard saith the marke in the right hand is an oath by which the Clergy is bound to the Pope and the marke in the foreheads notes the subjection of the Lay people to the Pope Mede interprets marke his name therefore it is said the marke or name of the Beast and in the Chapter following the marke of his name For he alludeth to the old custome by which servants were wont to be marked with the names of their Masters Souldiers the names of their commanders the first especially in the forehead the other in their hands Therefore the followers of the Lambe also 14.1 that they may be contrary to the followers of the Beast are written in their forehead with the names of the Lambe and his Father with the same meaning of the Type in both to shew who is the Lord and for whom each Company fighteth Those professing themselves servants of the Beast and his Image these of 〈◊〉 and his Father Vers. 17. And that no man might buy or sell That is live among them or enjoy the benefits of humane Society Vers. 18. His number is sixe hundred threescore and sixe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos the Letters of which exactly expresse the number of 666. λ is 30. α 1 Ï„ 300. â— 5. ι 10. ν 50. â— 70. â— 200. all joyned together make up the aforesaid summe Irenaeus whose Master Polycarpus had been Saint Johns Disciple an ancient Father of the Church mentions this word as the name of the Beast and affirmeth that it was a common received opinion in his time that the Beast should be so called The name of the Beast is not the name of Antichrist properly but of the Romane or Latine State the last Head of which is Antichrist which yet hath not been observed by some learned men who have diligently considered this place It is said to be the number of the name because the letters of which the name consists comprehend that number for the Hebrews Greeks use their letters for notes of numbers according to the order of the Alphabet It is called the number of a man either because men do number or because it is obvious and usuall as occurring more than once in Scripture or because the name of the Beast containing this number is also the name of a man It may be questioned whether the number of the name be to be computed according to the Hebrew or Greek letters if the name of the Beast be to be written in Greek letters which is very probable because the Revelation was written in Greeke then the name shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was before exprest CHAP. XIV Vers. 1. HAving his Fathers name written in their heads Ad constantiam confessionis for the constancy of their confession Vers. 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harpes The voice of the Lord is compared to many waters for its irresistible force and admirable noise making men wonder to thunder for its terrour and power shaking all things to a gentle sound of harpes for the worke of peace and joy in the conscience Vers. 6. And I saw another Angell flye in the midst of heaven That is another besides one of those fingers For he made mention of no Angell before this except we shall say those Musitians were a Quire of Angels Mede The everlasting Gospell Not in respect of the future but of the time past viz. that which was promised from the beginning of the world As the hills paths and desolations are said to be everlasting or ancient Esay 58.12 and 61.4 Jer. 6.16 and 18.16 Deut. 33.15 Gen. 49.26 Esay 54.47 So the Gospell that is from the beginning It is called Eternall saith Brightman as if the Holy Ghost would of purpose meet with the offence of those times when the truth that was restored should commonly be condemned for novelty Vers. 8. And there followed another Angell saying Babylon is fallen is fallen After the Preaching of the everlasting Gospell presently follow the fall of Babylon that is Rome It is already accomplished in part It is fallen 〈◊〉 purity of Doctrine 2. In the estimation which once it had 3. In authority but thâ—â— Prophecie notes the certainty of her fall by an outward overthrow This commination is taken out of Esay 21.9 and Jer. 51.8 in which words the Prophets threaten the ruine of Babylon of the Chaldees which had grievously oppressed the people of God with a 70 yeares Captivity This cannot be that Babylon 1. Because that neither was nor is nor shall be the Seat of Antichrist as this Babylon shall by the consent of all Interpreters saith Pareus 2. This Babylon is that great City which in the time of John ruled over the Kings of the earth Rev. 17.18 but then that Monarchy was with the Romans not the Babylonians Ribera ingeniously confesseth that this Babylon is Rome and the topographie of this great City agrees to none more evidently than Rome it is said to be seated on seven Mountaines which agrees to no City more than to Rome set by Romulus heretofore on seven hills Besides this Babylon is called the great City and that emphatically with a double Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urbs illo magna that great City It is manifest that Rome was commonly called the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great City and no City but that in Saint Johns time ruled over the Kings of the Earth all the shift the Jesuits have is that Babylon was Rome Ethnicall under the Emperours not Rome Christian under the Popes But this is a poore shift for Antichrist was not then come while Rome was Ethnicall 2. It was Papall Rome that made all Nations drunke with the wine of the wrath of her fornication and with whom all the Kings of the Earth committed fornication and the people of God are commanded to go out of Rome Papall Ver. 8. Because she had made all Nations drinke of the wine of the wrath of her fornication With the wine of the poyson of her fornication That is besotted them with amorous potions being poysoned Wine For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath not the force of anger or wrath but as it is used by the Seventy Poyson That is they would have it
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
vestrae Duae sunt praecipuae partes in agendo voluntas potentia effectus utramque in solidum Deo asserit quid amplius nobis restat in quo gloriemur Nec dubium est quin perinde valeat haec partitio ac si Paulus uno verbo totum dixisset voluntas enim fundamentum est effectus absoluta aedificij superficies Ac multo plus expressit quam si Deum initij finis authorem dixisset tunc enim cavillarentur Sophistae aliquid medium relinqui hominibus nunc autem quid omnino proprium nobis reperient Calvinus Zanchius Deut. 32.5 Heb. 13.16 Vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic positum pro multi Sua agunt plerique hominum Grotius Quod omnes dicit non urgenda est particula universalis ut nullam exceptioneÌ„ admittas erant enim alij quoque qualis Epaphroditus sed pauci verum omnibus tribuit quod passim erat vulgare Calvinus Omnes dixit pro eo quod Latinè dicimus plerique omnes id est plurimi valde multi Estius Syriacus in honore habeto sic Theodorerus Ambrosius Calvinus Beza In pretio habeto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim utruâ—â—quo significat Zanch. * Beza Steph. non habita vitae ratione Ambrosius Graecam vocâ—m propius expressit in interitum tradens animam suam graecum verbum significat malè consulero non habere rationem alicujus non quod Faber putat sporte consultoque tradere Sentit enim Paulus illum ope divina servatum fuisse alioqui ipse se praecipi taverat in exitium vitae Eras. Vide Bezam Habet Emphasim quod â—on simpliciter ait cavete canes sed addit articulum istos canes istos malos operarios voluit omnino digito monstrare illos falsos Doctores qui erant Philippis Duae sunt causae cur hos doctores ex circumcisione vocarit concisionem una quia sua doctrina de carnali circumcisione apeâ—te se nondum esse verè circumcisos nempe corde sed tantùm corporis particula concisos declarabant altera quia dum illam carnalem circumcisionem urgebant corpus Ecclesiae scindebant atque perdebant Zanch. * Whereby he argues the ancientnesse of his stock and linage as being continued from Abraham called the Ebrew or from Eber of whom the Jewes were called Ebrewes which was before the confusion of tongues at the building of Babell Doctor Airay Gen. 14.13.20 21 25. Dung Or dogges meat Vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—cae quae canibus projiciuntur Vide à Lapide Vide Bezam ut perfectiè cognoscam Jerome That is to have beene as perfect as the glorified persons in the day of judgement Alludit ad cursores qui nusquam deflectunt oculos ne celeritatem cursus sui retardent Calvinus Vide Bezam * Graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod magnam habet Emphasim significat enim manus totúmque corpus protendere ad scopum ut eum apprehendas antequam pedibus eum attigeris quod faciunt stadiodromi qui cum extremo nisu conantur maximè dum metae victoriae vicinae sunt ut antagonistam aequis penè passibus currentem praevertant caput totumque corpus vires exerunt ac praecipites ad scopum ruunt ad eúmque summis manibus eum prebenfuri se extendunt Jta Chrysost. Et Theoph à Lapide in loc It is the same word that signifies to persecute because the earnestnesse of his Spirit in pressing toward the mark now is the same that it was in the persecution of those that pressed toward the marke before Mr. Burroughes As good runners when they come neer unto the mark stretch out their head and hands and whole body to take hold of them that run with them or of the mark that is before them so he in his whole race so laboured unto that which was before as if he were still stretching out his Armes to take hold of it Doctor Airay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ordo in acie à fronte ad extremum agmen porâ—ectus Thucid. l. 4. The word signifies our Charter and our municipall Lawes we live by the same Lawes as the Saints and Angels in heaven doe Pro conversatione Graeâ—è est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox significat conversationem civilem id est civium intet se tanquam dicat apostoâ—us civitas nostra in qua ut cives conversamâ—â— in coelis est Jtaque nos non terrena sâ—pimus sed coelestia Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat inquit Budaeus regimen Politicum reipublicae vel civitatis q.d. Nostrum regimen nostra respublica nostra civitas in coelis est nos gerimus ut municipes coelorum à Lapide Corpore ambulamus in terra corde habitamus in caelo Aug. Anima non est ubi animat sed ubi amat Epitheta quibus compellat Philippenses duo indicant qualis quantus suerit Apostoli erga illos assectus Singulari amore illos complectebatur ita ut cum illis semper esse cuperet ideo au Fratrâ—s dilecti exoptati deinde declarat qualis suerat Philippensium pietas Jta in univeâ—sum illa Ecclesia profecerat constans suerat in doctrina Christi per Apostolum praedicata ut eam vocarit Apostolus gaudium coronam suam Gaudium quia sua pietate praebebant Apostolo materiam gaudendi coronam quia erant ceu ornamentum decus gloria Apostoli quasi dicat propter vos mihi placeo propter vos clarus illustris sio ut exponit Theodoretus Zanchius Zanchie Eos ad omnia aequo animo serenda hortatur Calvinus Psal. 145.18 Jam. 58. * Scriptura animam hominis quoad facultates in duas partes solet dividere mentem Cor mens intelligentiam significat Cor omnes affectus aut voluntates Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Alray Metaphora sumpta ab arboribus quarum vis hyeme intus contracta latet vere florere incipit Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris imbutus initiatus mysteriis Non fermidavit Apostolus vocem Graecae superstitionis ad meliores usus tranferre nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox hinc venit Grotius in loc vide Bezam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se pedibus proculcandum prosternit M. Burroughes on the place See Heb. 13.16 Alludit ad id quod apud Moysen passim de sacrificits legitur ea Deo accepta esse in odorem suavitatis Vers. 19. But my God Dixit meus 1. ut significet se verè illum agnoscere pro Deo suo 2. ut significet hunc unicum esse illum à quo in carcere sustentetur omni consolatione afficiatur 3. ut doceaâ— cum ipse sit legatus hujus Dei quicquid ad se missum suit à Philippis illud hunc suum Deum compensaturum Zanchius Omnes sancti nempe reliqui Christiani qui Romae erant
10. and 11. verses and 7. John 37.38 The comparison lies in foure things as Cornelius à Lapide and others shew First water serves to coole burning any scortching unnaturall heat so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath Secondly quencheth the thirst so the Spirit of God satisfieth the soule Thirdly water hath a cleansing vertue it purgeth away filth so the Spirit of God Ezek. 36.25.12 Zach. latter end and 13. beginning Fourthly water fructifieth 17. Ier. 5. 1 Psal. 3. so the Spirit of God Vers. 22. Ye worship ye know not what That is although you have a good intention and direct your worship to God and pretend the examples of your Fathers yet because your worship was instituted without the manifest word of God you know not what you worship See Dr. Reynolds on 110. Psal. p. 136. Salvation is of the Jewes Which is understood First of the Messias being to be borne of them Rom. 9. Secondly of the Word committed to them Rom. 3.2 Polyc. Lyser Vers. 23. In Spirit and truth First in Spirit That is not carnally Truth That is according to the spirituall meaning of the Ceremoniall Law They had killing of sacrifices in the Ceremoniall Law now there should be killing of sinne they had fire we should have zeale they salt we sincerity See Mr. Mede on this place In Spirit and truth inwardly and sincerely Or secondly Spirit for the manner of his worship truth for the matter as he hath revealed Inwardly in their hearts and soules and truly Spirit That is in the mind Conscience will and affections Perkins Vers. 25. That Messias commeth The word is the present tense he is even comming and when he commeth he will tell us all things that is all these things that we speak of concerning the worship of God he will teach us far otherwise Like to this is that which the Jewes say at this day of Eliah Elias veniet revelabit omnia Elias will come and will reveale all things Vers. 29. Is not this the Christ Not that she doubts but from the declaring of things hidden she infers that he is the Messias Vers. 35. Say not ye There are yet four moneths and then commeth harvest behold I say unto you lift up your eyes and looke on the fields for they are white already to harvest As if he should say you reckon yet foure moneths to the harvest viz. to a naturall harvest but see the fields waxing white with fruit for a spirituall harvest Vers. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ That is we are experimentally convinced by what we have heard and seen that this is he This is indeed the Christ The adverb indeed is opposed either to false Christs as Theudas was ottypicall worldly Saviours as in the history of Judges it is sometimes said he sent them a Saviour but this Jesus indeed is the Messias the Saviour of the world Esay 49.6 Vers. 44. A Prophet hath no honour in his owne Countrey It seemes probable to me that the Proverb arose from thence that the Prophets were so ill entertained by their own nation Vers. 46. A certaine noble man Not by reason of stock or family but by reason of office as the Syriack hath rendred it a Minister or steward of the King Herods Courtier who though he was a Tetrarch yet he was commonly called King it was his wife whom Luke 8.3 reckons among the followers of Christ viz. Chusa who was Herods Steward as is there said Polyc. Lyser Vers. 48. Ye will not believe Viz. The word and promises of God or you doe not believe that I am the Messias Vers. 52. At the seventh houre the fever left him By that consideration it appeares that the noble man did not anxiously make haste because he believed the word of Christ but went on quietly in his journey which is an excellent description of true faith Esay 28.16 CHAP. V. IN this Chapter because the Jews objected that Christ came of himselfe he telleth them six times that his Father sent him Vers. 1. A feast of the Jews The acts of that Feast containe three heads viz. a Miracle a disputation about the Sabbath and a famous Sermon When a Feast is simply named without addition it is often used of the Feast of the Passeover Matth. 27.15 John 4.45 and so also John 11.56 and 2.12 it is used John 6.4 there seemes to be an explication of this place and the Passeover a Feast of the Jews was nigh The reason of the Antonomasie is because the Passeover is the beginning and chief of the Feasts there is a certaine prerogative given it above the rest both for the memory of the benefit past and the signification of the future redemption At this feast Jesus went up to Jerusalem as also to other Feasts often in the time of his ministery Chrysostome gives three reasons of it First that he being so subject to the Law for us might free us from its bondage Secondly lest he should seeme to be an Adversary of the Law as if he had come to have broken it but that he might shew that he would fulfill the shadowes and figures of him Thirdly because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the pâ—rts of Judaea but the whole world Christ would take occasion both that he might instruct many and that his fame concerning his doctrine and miracles might spread the more Vers. 2. By the place of the sheepe Some understand market others gate which is most probable because mention is made of such a gate nigh the Temple Neh. 3.2 where the seventy translate it so using the same word Howsoever it was a place where sheep were kept for sacrifice That poole was to wash and water the sheep that were brought thither In the Hebrew tongue That is in that tongue which the Hebrews not use which was Syriack not much differing from the Hebrew Bethesda The house of bounty because in that place God freely exercised his power in curing all diseases of the people and because there the godly relieved the sick with their almes Brugensis hath both these The greek books have Bethesda the Latines Bethsaida which signifies a house of fishing and so agrees with poole Having five porches Or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walk in These were made for the reliefe of those poore people that they might be dry from winde and weather because they were to tarry a great while before they could be healed Vers. 4. An Angel went downe at a certain season into the poole and troubled the water The Evangelist hath not marked what signe there was by which the descent and presence of the Angel was represented but it is necessary that there was some