us then of that we suffer for him as 2 Cor. 2.2 Vers. 15. For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but a new creature That is are neither acceptable to God nor available to salvation under these two synecdochically comprehending all outward priviledges and dignities As many as walk The Greek word signifies not simply to walk but to walk by rule in order and measure without treading aside but making straight steps to our feet Heb. 12.13 According to this rule This Canon that is the doctrine of this Epistle Metaphora ab architectis Pareus The Israel of God Israel of old was the Church of God therefore the Church is now called the Israel of God Vers. 17. For I beare in my body the marks of the Lord Iesus The word in the originall translated marks doth properly signifie Prints with a hot Iron But here it is used generally to signifie any blemish scar or mark whatsoever Prisons bonds whips buffetings stoning reproaches of all kind which he endured for the testimony of the Gospell ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. Vers. 1. TO the Saints 1. They were all Saints by outward profession 2. There were many true Saints the better part giveth the denomination Wine and Water is called Wine Ephesus This was a mother City in lesser Asia famous for Idolatry Conjuring as the Acts of the Apostles testifie so given to all ryot that it banished Hermodorus because he was an honest sober man yet here God had his Church It was neer the Sea given to merchandize ample and rich Bayne Vers. 3. Blessed be the Lord God and Father of our Lord Iesus Christ who hath blessed us c Blessing is applied First to God and signifies 1. To consecrate to an holy use Gen. 2.3 2. To enrich with favours as here and Acts 3.26 Secondly to man who is said to blesse God when he prayeth unto him or praiseth him for his mercy as here and Matth. 14.19 26.26 Psalm 103.1 104.1 115.18 Luke 1.68 Blessed That is praised Who hath blessed us That is enriched us with all blessing or grace With all Spirituall blessings In the originall it is in the singular number with all spirituall blessing all and yet but one blessing to note that Spirituall blessings are so knit together that they all make up but one blessing Blessings may be said to be Spirituall three waies 1. When they are blessings bestowed on mens Spirits when their soules prosper 2. When they are wrought not in a naturall way but by the Spirit of God 3. When they tend to a Spirituall end 2 Chron. 17.2 3. Spirituall blessings are the chiefest 1. Because they are the blessings of Gods right hand 2. Come from his choyce love 3. Because they are blessings of the spirit and soule 4. Because of their conjunction where God gives one Spirituall blessing he gives all In heavenly places or things places is not in the Originall In Heavenlies This word is used five times in this Epistle Verse 20. of this Chapter 2 6.3 10. and 6.12 on which last place see Dr. Gouge Vers. 4. Chosen us in him or for him as some would have it not as if Christ were the foundation of election but we are chosen in him as the foundation of our salvation Vers. 5. According to the good pleasure of his will The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here good pleasure is a word peculiar to the Scripture and as Ierome saith was first invented by the LXX Interpreters that they might expresse the signification of the Hebrew word Ratson Wherein he hath made us accepted Greek freely made us free Vers. 8. All wisdom 1. In regard of the excellency because it serveth to all purposes 2. In regard of the quantity not absolutely but comparatively 1. In comparison of that measure which was given the believing Jew 2. In regard of those which are more imperfect Vers. 9. The mystery of his will The Gospell of salvation may be called a mystery in three regards 1. Absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know 2. In regard of the spare revelation and small number of those to whom it was manifested 3. Now it is divulged in regard of those whose eyes are not opened to see it Vers. 10. In the dispensation It is a word taken from Stewards and such as have the keeping of things in common and are to distribute them as they see fit for singular persons and occasions To dispense them is to distribute that I have in common as is fitting in wisdome to persons and occasions in particular Dispensation of times is put by a metonymie of the adjunct for fulnesse of times wisely dispensed Baine Of the fulnesse of times Fulnesse of times indefinitely universally notes the consummation of all these seasons successively which God had appointed for the gathering of his Saints Gather together in one There are three significations of this Greek word Chrysostome hath two 1. Gather together as members under one head both which are in Heaven and which are on earth Angels and men this interpretation Zanchy follows 2. To recapitulate and summe up what was spoken more fully so we say the heads of a Sermon so it is used Rom. 13.9 All excellencies are summed up in Christ all the Sacrifices were fulfilled in that one Sacrifice all the promises were accomplished in him 3. Summatim instaurare briefly to restore all things and bring them to their primitive perfection what we lost in Adam is restored in Christ both in Heaven and in Earth Angels and Saints in the Church Triumphant and Militant Vers. 11. Also we have obtained an inheritance We were sorted out the old books read it we are chosen the latter we have obtained an inheritance The word signifies we have been chosen as it were by lot to an inheritance Vers. 13. After that ye heard the word of truth That is the Gospell it was indited by the Authour of all truth and containes so much supernaturall truth as is necessary for our salvation 3. It excites us to the embracing and practising of truth In whom after that ye beleeved ye were sealed with the Holy Spirit of promise The originall runs thus In whom beleeving or having beleeved or when you beleeved you were seale◠The nature of a seale is to make things sure Dan 6.8 Matth. 27.66 as a writing is firme amongst men when the seale is put to it secondly men set their seales also on things to note their propriety in the thing which is sealed See 2 Cor. 1.23 with that holy Spirit of promise Gr. See Beza Vers. 14. Which is the earnest of our inheritance Our English relative who doth more distincly answer to the Greek then which This word earnest is in the originall
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
meant the true militant Church and the members of it here upon earth v. 4. Starres of heaven Are Ministers of the Church v. 12. rejoyce yee heavens that is beleevers and members of the true Church on earth so v. 3. 7. A woman The woman is the Church resembled to a woman partly for her weaknesse but chiefly because the Scripture sets it forth by the Spouse of Christ Cant. 4.10 Clothed with the Sun That is Christ Psal. 84.11 Mal. 4.3 He resembleth it in its properties and effects Frst properties 1. In unity there is but one Sun in the world and but one sun of righteousnesse in the Church Ioh. 1.14 1 Tim. 2.5 2. Light Rev. 1.16 3. Purity 4. Power and sufficiency Secondly Effects 1. Illuminates 2. Directs 3. Refresheth The righteousnesse of Christ is imputed to the Church See Cant. 6 10. Shee is cloathed with it cloathes serve for 1. Covering 2. Shelter 3. Ornament so Christs righteousnesse and the Moon under her feet The Moon signifieth either Temporary and Transitory things as Dr. Tailor and others it being both the cause and embleme of change or the ceremoniall rights because the Jews festivals were ordered by the motions of the Moon as Mr. Burrh on Esay 66.10 from Mr Mede And upâ—n her head a crowne of twelve starres That is The shining doctrine of the twelve Apostles Vnder feete For subjection and contempt Vers. 2. And she being with childe cryed Cryed Two wayes in her prayers to God and her apologies to men Mr. Arrowsmith Ver. 3. And there appeared another wonder in heaven and behold a great red Dragon c. Here wee have a description of the Churches adversary under the name and type of a Dragon By the Dragon is meant 1. The Devill for so it is expounded v. 9. to be that old Serpent called the Devill and Satan The Devill is called metaphorically a Serpent or Dragon 1. In allusion to that story Gen. 3. Because under this forme and representation hee deceived mankind 2. For his poison and malice whereof hee is full 3. For his exceeding strength and power to hurt and destroy 4. For his slighnesse subtiltie and craft Gen. 3.1 See 9. v. of this Chapter This his nature is couched in his name draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutè cernere to see piercingly for he is subtile acute and quicke sighted to discerne a farre off his prey and advantage against us The Greeke word here used translated red is emphaticall noting him to be a fiery Dragon fiery red set on fire and all enflamed with an hellish flame of wrath and cruelty against the Church of God 2. By the Dragon is also meant the instruments of Satans fury Ier. 51.34 Ezek. 29.3 Psal. 74.13 3. Some more speciall instruments the Heathen persecuting Emperours of Rome Having seven heads The head is the seate of prudence and policie the number of seven heads notes the manifold subtilties of the Devill and his instruments Others by seven heads understand the seven hilles of Rome where the Dragon lived or the seven kinds of governments in the Romane Monarchie And ten hornes The Dragons power and strength is here called ten hornes Horne in Scripture is commonly taken metaphorically and signifies strength might power kingdome glory The number ten is here taken indefinitely for all those Kings Princes and Captaines under them who banded themselves against the woman which by the perfect number of ten are noted to bee exceeding many See 13.1 And seven Crownes upon his heads By which is meant the supremacie of the Romane Empire subduing under it the Princes Provinces Nations by innumerable victories but especially prevailing against the Church and primitive Christians as so many Conquerors Vers. 4. And his taile drew the third part of the Starres of heaven By Starres are meant the Ministers of the Gospell because 1. They are set in their severall stations as the starres in their orbes by God 2. Because they give light to the Church by doctrine and holy example Matth. 5.14 3. They are eminent and in high place Of heaven Mysticall they were removed from their holy doctrine and heavenly hope His taile That is the power and policie of the Devill And the Dragon stood before the woman which was ready to be delivered The Text hath reference both to the Serpents standing before Eve the woman that is the Mother of the world and Church to seduce her and to Pharaoh called the Dragon of Aegypt watching the destruction of the male children of the Church so soone as the Mothers should be delivered of them This standing before the woman implieth 1. His readinesse and nearnesse 2. His instance and diligence Vers. 5. And shee brought forth a man child Some understand it of Christ. See Psal. 2.9 and Rev. 2.27 and 19.15 Dr Tailor gives good reasons against this exposition Others of Luther many of Constantine the great a godly Christian Emperour Dr. Tailor understands by it not one singular person but some potent Princes or speciall deliverers whom God stirred up to succour and relieve the Church against those Tyrannicall Romish Emperours and persecutors By whom the Dragon was defeated and disappointed whose aime was to devour all the seed of the woman for these were 1. Sonnes of the Church 2. A man child stout strong valiant 3. Ruled over the Nations with a rod of Iron viz. an unresistible power and over-ruling the nations and Princes that were enemies to the Church 4. Was taken into the throne of God That is advanced into chiefe government for the refreshing and defence of the Church and curbing the rage of those imperiall Dragons Vers. 6. And the woman fled into the wildernesse This verse is here inserted by the Spirit of God by anticipation it was done after though it be here mentioned it properly belongs to the 13. and 14. verses It seemes to be an allusion unto Israels flying into the wildernesse from Pharoah that red and bloudy Dragon pursuing them even to destruction The wildernesse is nothing else but an afflicted and solitary condition of the woman excluded from her former glory forced now to hide her face from the world and to live in poverty and exile and in a private and solitary condition Where there is a place prepared of God that they should feed her Alluding to the feeding of the Church of the Jews in the wildernesse The word They standeth in relation to some persons spoken of before viz. 11. ch 2. The two witnesses shall feed her for the time of both fitly agreeth A thousand two hundred and threescore dayes By these dayes are meant so many yeares for all things almost in the Revelation are expressed according to the manner of ancient Types It is the same with times time and halfe a time 14. v. and 42. moneths 11.2 Vers. 7. And there was a battell in Heaven That is in the Church militant Some speciall and
power and Jurisdiction was with them which were the Chiefe rulers of the Synagogue Mark 5.22 and an example of this custome is extant Iohn 9.22 and 12.42 and 16.2 This punishment with the Jewes was like excommunication with us the Church not the Pope as Papists say tell the Church that is many Theoph. that is tell the Governours thereof Chrysost. Our Saviour riseth in his speech from private admonition to admonition before two or three and from them to the Church Heathen Not so well translated we in our English call Heathens such as know not God as Mahumetanes rather one of the Nations that is not of the Jewes and the other word may better say some be translated a customer As an Heathen Let one that is excommunicated by the Church be esteemed of thee as if he were some Heathen or Publican that is a stranger from the Church and not belonging to it Piscator Vers. 18. Whatsoever ye shall bind on earth c. By the context it appeares that our Saviour speakes of Church-censures for having said v. 17. if any would not heare the Church that is the admonition of the Church let him be as an Heathen or Publican that is excommunicated cast out from the society of the faithfull to ratifie the Church-censure in this case he addeth verily c. that is whosoever shall be justly excommunicated on earth shall bee held excommunicated also in heaven and whosoever shall be justly absolved on earth shall also be absolved in Heaven The same words that are in the 16. v. but in a divers sence there his purpose was to confirme the authority of doctrine and he speakes of the word preached here of publicke censure and discipline the meaning is whosoever having committed a sinne doth humbly acknowledge his fault obtaines pardon The power of binding and loosing is that authority given by God to his Church on earth whereby it pardoneth or retaineth unpardoned the sinnes of men Vers. 19. Agree Greeke sing one song make a harmonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20. Where two or three are gathered together See 1 Cor. 5.4 Those which assemble together to handle those things which belong to the glory of God may comfort themselves with this promise of his gracious presence To be gathered together in the name of Christ is no other thing but to meete for a pious and just cause to propound to our selves the will of Christ in our meetings to aime at nothing else but Gods glory and the good of the Church the same with that in the 19. chap. verse 29. for Christ and his profession Vers. 21. and 22. As if he should have said Master how often wouldst thou have us receive them into favour that offend us Christ saith there should be no end of forgiving but as often as the sinner repenteth The Lord confirmeth this doctrine with a most fit parable the summe whereof is this that they which will not be brought to forgive the offences of their brethren doe very ill provide for themselves for they shall find God as hard to bee intreated towards them The similitude consisteth especially in three points for the Master is set against the servant a Great summe against a small singular Clemency to extreme cruelty For what are we if we be compared with God and what summe is every one of us indebted towards him lastly how light are the offences of our brethren to us if our obligation to God be considered Vers. 23. As if Christ should have said the case between God and man in respect of the soule and the estate of spirituall life is like to that between a civill earthly Master and his servants in respect of mony and the businesse of this present life Vers. 25. God doth not alwayes shew his rigour unto us at the first nay he preventeth us with his free goodnesse but he onely teacheth what would become of us if God should use us as in justice he might Vers. 26. And I will pay thee all Object Therefore we our selves may pay our owne debts Sol. 1. It is a Parable and that is not the maine scope 2. Feare forced the servant to promise more than he was able to performe Vers. 32. and 34. The Schoole-men observe hence peccata remissa redire that sinnes being pardoned returne The scope of the Parable which is the right key to open it is not to shew that God will remember sinnes pardoned for new ones committed but to manifest that forgivenesse of others is a necessary qualification to be forgiven by God and that we may not beleeve God will forgive us unlesse we forgive others and this is cleare by the conclusion v. 35. The Papists would draw Purgatory fire out of the adverb untill but it is evident that Christ speaketh here of eternall death and not of any temporall punishment whereby he should satisfie the judgement of God Calvin CHAP. XIX Verse 2. AND great multitudes followed him and he healed them there From which we may conjecture who were Christs companions for the most part the weake sicke deafe blind and the like miserable persons Vers. 3 The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his Wife for every cause The Pharisees demand whether it be lawfull for a man to put away his Wife for every cause If Christ deny it they will cry out that he doth wickedly abrogate the Law if he affirme it they will condemne him for favouring mens lust but Christ knew how to take the wise in their subtilty Vers. 4. Have ye not read that he which made them at the beginning made them male and female The question hath the force of a reprehension as if he should say if you have not read it you may be ashamed of your sloathfulnesse if you have read it and not understood it you may blush at your ignorance being Doctors of the Law if you have read and understood it then you may be ashamed of your hypocisie thus to tempt me Christ doth not answer directly to what was asked but doth fully satisfie the proposed question as if one being now asked of the Masse should faithfully expound the mysterie of the Lords Supper and should at last inferre that they are sacrilegious and deceivers who dare adde or detract any thing from the pure institution of the Lord he shall openly overthrow the feigned sacrifice of the Mass. Made them Male and female viz. First Adam then Eve out of his body which Christ conceales as sufficiently known The meaning is God the maker of mankind made man and woman that every man being contented with one only wife should not desire any others for he resteth in the number of two Mal. 2.10 yet a man may lawfully marry another wife when the first is dead because the band is not only broken by death but the second wife is placed by God in the roomth
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
The twelve minor Prophets were joyned in one booke least by their littlenesse they should be scattered or perish Vers. 43. Yea ye tooke up the tabernacle of Moloch and the starr of your god Rempham That which the Prophet Amos 5.26 cals Chiun that Steven cals Rempham some would have this to be Hercules whom they thinke to have beene a Gyant from the Hebrew Rapha a gyant others say it is the God of the Syrians Rimmon Verse 51. Ye stiffenecked and uncircumcised in heart and eares yea doe alwayes resist the Holy Ghost Whence the Arminians conclude there is a power in a man to resist the Holy Ghost It must be understood of the ministery of the Prophets and Apostles who spake by the Spirit of God and not of the Spirit himselfe and them in some things not in all A thing is said to resist quod non cedit tactui there is a more generall and a more immediate touch when the Spirit comes neere the soule Vers. 53. Who have received the Law by the disposition of Angels Or in the midst of the rankes of Angels who accompanyed God their Soveraigne Lord when he declared the Law Vers. 54. Gnashed on them with their Teeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gnashed with their teeth as if they had been cutting with a Saw Vers. 55. And saw the glory of God A certain brightnesse by which the Majesty of God was represented See Exod. 24.17 and 34.18.22 Ezech. 2.1 Vers. 56. Standing on the right hand of God To stand up is for ones help plead ones cause Psal. 35.2 Non sedentem quomodo alibi describitur ad ostendendam regiam dignitatem sed stantem quasi paratum in opem suorum is Grotius his note on the 55. verse Vers. 58. At a young mans Feet Ambrose and Theodorete think that Paul was but 20 yeares old at his first conversion but the Greek word here hath not so much respect unto his age and youth as to his courage and fiercenesse as the word signifies as Budaeus sheweth Euripides calleth bold and insolent speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul is termed by another word Act. 9.13 Besides he spent his youth among the Jewes before his conversion Act. 26.6 and had authority committed unto him not incident to a very youth Acts 26.9 Vers. 60. Lay not this sinne to their Charge The word which he useth here noteth such a kind of imputing or laying to ones charge as remaineth firme and stedfast for ever never to be remitted vide Bezam Si Stephanus non or asset ecclesia Paulum non habuisset Austen thought God ordained Stevens Prayer to be a meanes of Pauls conversion see beginning of the next Chapter CHAP. VIII Vers. 18. HE offered them Mony He would buy the Holy Ghost because hee meant to sell it Vers. 21. Thou hast neither part nor lot in this matter A kind of Proverbe among the Hebrewes Vers. 23. For I perceive that thou art in the gall of bitternesse That is the extremity of it the Hebrewes when they cannot expresse a thing fully they put two words together to shew the full extent of it that is in a state of sin and impenitency which will at last bring forth the bitternesse of punishment Vers. 27. A man of Ethiopia Vers. 30. Vnderstandest thou what thâ—u readest q. d. to what purpose readest thou if thou be not carefull to understand what thou readest Mr. Hildersam Vers. 39. The Spirit of the Lord caught away Philip Some understand it of an Angell of the Lord as Mr. Beza noteth from Gaza to Azotus which was about thirty six miles CHAP. IX Vers. 5. IT is hard for thee to kick against the Pricks It is a proverbiall Speech used in Heathen writers also Vers. 7. Hearing a voice object 22. Acts. 9. the Apostle saith expressely they heard not his voice which spake unto him Paul did not onely see Christs person but heard a voice distinctly the others heard a sound but not distinctly nor saw his person Cajetane truly expounds it the voyce which they heard was Pauls not Christs see Calvin and Doctor Reynolds on Psal. 110. pag. 381. Vers. 15. For he is a chosen vessel unto me That is to publish among them the doctrin or the Gospell Rev. 2.13 He alludes to that state of Sanctification whereto the Lord had lately called him whereby he made him a fit instrument for the glory of his name in the ministery of the Gospell Vers. 22. Proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirming that is as Beza notes Collatis testimoniis demonstrans demonstrating it by comparing of one Scripture with another according to the manner of Artificers who being about to compact or joyne are wont to fit all the parts amongst themselves that every one of them may perfectly agree with each other Vers. 37. Whom when they had washed they laid her in an upper chamber The washings of the dead were usuall with many Nations Vers. 40. Tabitha arise Tabitha is rather a Syriack then Hebrew name which Luke rendred in Greek Dorcas both signifieth a Goat He useth the same words by which those that sleepe are raised that he may shew with what easinesse the Divine power raiseth the dead CHAP. X. Vers. 11. ANd saw heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four Corners and let down to the earth The foure Corners of the sheet signified the foure parts of the world all sorts of living creatures signified all sorts of men the sheet the Church militant Vers. 13. Kill and eat The Pope may kill or slay and eat when he will or can but if he be Peters successor he must feed the sheep not feed on them Vers. 15. What God hath cleansed God is said to purifie things that is he pronounceth things to be pure pollute thou not that is imploy thou not as thou dost other things to common uses but let it serve to holy uses onely Vers. 16. The vessel was received up again into heaven to shew that in the end of the world the whole Church militant shall be transported into heaven and become triumphant Vers. 24. Neare friends Or necessary friends they seeme to take away the Sunne out of the world said the heathen oratour who take away friendship from the life of men and we doe not more need fire and water then friendship Vers. 31. Thy Prayer is heard Heard effectually the compound word here used signifies so See Heb. 5.7 Vers. 41. Chosen before of God See after 14.23 CHAP. XI Vers. 20. PReaching the Lord Iesus Lay-men may Preach upon occasion to Churches disordered and to persons not yet gathered to any Church Those which were dispersed upon the persecution raised about Saint Steven did publish the Gospell where there was no Church Acts 8.4 and here But how eminent soever mens abilities are how well soever
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
that all the rest shall be raised in the same moment Resurrection is used commonly in Scripture to expresse a high degree of advancement after a low ebbe of misery Ezek. 37. Esay 26.19 Those that were beheaded shall live Priests of God That is sanctified to offer spirituall service Vers. 7. Satan shall be loosed out of his prison Because the very acting of the power which he hath is at the dispose of God Uers. 8. Gog and Magog There is scarce a darker passage than this about Gog and Magog for we read them joyned together only twice once in the Old Testament Ezek. 38. 39. ch and in this place All the Schoole-men almost follow the Glosse and Prosper who hold that by Gog an hidden and secret enemy of the Church is meant by Magog an open enemie therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church Pareus interprets Gog and Magog to be those foure Angels bound at the great River Euphrates ch 9.14 Gog signifieth Asia minor having that name from Gyges the King thereof Magog is Hierapolis the chiefe seat of Idolatry in Syria built by the Scythians and from them hath that name So that by the land of Magog we are to understand Syria and by Gog Asia minor And for as much as the Princes and people of Syria and Asia minor were the most grievous enemies of the Jews by whom they sustained the chiefest calamities after their returne before the coming of Christ therefore by an usuall speech in the Jewish language the mortall enemies of the Church are called Gog and Magog And in this sense John the Divine useth these names Gog and Magog to signifie the enemies of the Church meaning not the same enemies whereof Ezechiel speaketh but the like enemies of the Church which should afflict the true Christians as Gog and Magog afflicted the Jews Vers. 10. And shall be tormented day and night for ever and ever Ever hath no end but here is a plurality for ever and ever Vers. 11. And I saw a great white throne A great throne Because set for the great that is the universall judgement of the whole world white Shining with celestiall light and majestie The white colour in Scripture is used to represent purity and glory here it signifieth that the Judge shall give most just and uncorrupt judgement and free from all spot of partiality Vers. 12. And the bookes were opened There are two books 1. Of Gods omniscience in which all our speeches deeds thoughts are registred Psal. 139.15 Mal. 3.16 2. Of every mans conscience Luke 16.9 Rom. 2.15 And the dead were judged The Apostle here speaketh prophetically and putteth the past time for the future they were judged that is they shall be judged Vers. 14. And death and hell were cast into the lake of fire That is the dominion of death found no where but in hell CHAP. XXI Vers. 1. AND I saw a new heaven and a new earth The interpretation of this saith Brightman may be taken out of Heb. 12.26 Heaven in this part of the Revelation is put for the more pure Church and the earth for the degenerating Citizens thereof Vers. 2. New Jerusalem comming down from God St Iohns new Jerusalem and Ezechiels City and Temple from 40. Chapter to the end say some are contemporary and signifie one and the same thing Ob. Iohn saith he lookt for a temple and saw none Sol. He meanes in comparison of the former manifestation they had of God and those darke wayes he had shewed himselfe in it should be as glorious as heaven it selfe longè uberior manifestatio Bright No Temple in opposition to the Jewish Temple but a Gospell-Temple Mr. Bridge Vers. 3. Behold the Tabernacle of God is with men and hee will dwell with them A Tabernacle is moveable therefore say some this is not spoken of heaven 2. Yet this glorious Church of Jews and Gentiles shall have ordinances Vers. 4. And God shall wipe away all teares from their eyes The meaning is he takes from them all sorrow and crying and paine as the Spirit explicates himselfe Dr Sclater The phrase is taken out of Esay 25.8 and it is an allusion to the naturall affection of Mothers which are wont to please little children crying and to wipe away their teares Pareus à Lapide And there shall be no more death Neither the first nor second Vers. 8. But the fearefull Here is a catalogue of the damend crue and the fearefull are in the forefront that is those which are so afraide of bodily dangers and miseries that they count it their best course to save themselves from such evill by neglecting their duty And unbeleeving Which give not credit to the word of God Vers. 18. and 19. The State of this heavenly City is shadowed by precious stones and gold to signifie as well the durablenesse as the excellencie thereof Vers. 22. For the Lord God Almighty and the Lambe are the Temple of it This cannot be understood of heaven See 24. 26. verses Vers. 24. And the Kings of the earth do bring their glory and honour into it To the Church not when in heaven Mr. Burrh on Hos. Vers. 26. And they shall bring the glory and honour of the nations into it There shall bee a more glorious presence of Christ whether personall or what it will we determine not among his people than ever yet was since the beginning of the world CHAP. XXII Vers. 2. AND yeelded her fruit every moneth Were the trees so created at first that if sin had never entred in which hath brought into the world thornes briars sweate of face and difficulty of living they would have flourished alwayes laden with their fruites This allusion here seemes to intimate some such matter and perhaps Christ would never have cursed the Fig-tree that was void of fruit when the time of Figs was not come unlesse it ought to have borne figs at all times by the first nature thereof Marke 11.13 Vers. 4. And they shall see his face Not that men shall have a beatificall vision of God here but such a glorious discoverie of the will of God that it shall be a beatificall vision in comparison of what was before seen Vers. 8. I fell down to worship before the feet of the Angell See Rev. 19.10 Vers. 12. To give every man according as his worke shall be Marke he saith not to the worke or for the worke but to the worker according to his workes Perkins Vers. 15. And whosoever loveth and maketh a lye Some apply it to hypocrisie others to hankering after the old way of Idolatry Vers. 16. The bright and Morning Starre That is Christ it is not unusuall to call any eminent person by this name See Esay 14.12 Vers. 17. And the Spirit and the Bride say come
Gerh. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur diminutivum primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proinde ac à Latino liber diminuitur libellus indeque libellulus libellunculus hoc ergo tertio diminutivo significatur hunc librum satis minutum fuisse exiguum Porro hic libellus est ille de quo cap. 5. v. 1. à Lapide The word here rendred roaring doth properly signifie the â—owing of Oxen and such beasts Lyons roaring is called by three other names in Greek Brightman Pareus No more to that effect but that the ancient prophecies should be quite fulfilled Thorndikes Review p. 172. Ezek. 2.9 See Ezek. 3.1 Perkins Mr Bur. on Hos. Pareus This setteth forth the Primitive state of the Christian Church exactly conformable to the rule of Gods Word Mr Mede Cottons bloudy Tenet Walshed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcabunt id est conculcabunt proterent affligendo scilicet contemptui habendo Alii malunt frequentabunt quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted Vide Down Diatrib de Antichristo part 2da p. 608 609 638 c. Duos testes indefinitè successionem aliquorum assertorum doctrinae Evangelii adversus Antichristum intelligamus Definitè tamen dicuntur duo tum quia pauci erant respectu locustarum qui orbem Christianum replebunt tum quia duo ad firmandum testimonium in quovis judicio sufficiunt Pareus * Dr Prid orat de duobus testibus Vide Pareum By two witnesses is meant a few faithfull Ministers which God will raise up here and there amidst the power of darknesse in greatest strength of the Antichristian reigne the Apostle used the number of two because the Law of God requireth so many witnesses for necessary triall of a matter in controversie 2. He evidently alludeth unto Zach. 11.14 Cartw. on Rhem Test. By the two witnesses whether we understand the Scriptures in the two Testaments as Austen which are overcome in Popery and their own traditions made equall or rather set above them or else the zealous and sincere professors of the Word of God who both by their Doctrine and Conversation give witness unto the truth of it it cometh all to one for Antichrist is an enemy both to Scripture and Scripture men Dr. Taylor See him on 12. of Rev. p. 216. â—ent Mede Cocceius in 2 Tim. 2.23 Qui exponit duos Testes Dei verbum vet Novi Testamenti dicit hoc nihil aliud esse quam ver bum Dei in magno illo regno gentium ostentui quidem esse publicè sed abnegata non percepta illius vi ratque vitute pro cadavere ipsis esse neque enim vivum efficax esse in istit spiritualiter mortuis Whether you understand it physicè killing them as men or Metaphoricè killing them as witnesses Deut Down of Ant. l. 1. c 2 Mr Hues Domininostri Christi Kaì exegericum est pro Domini nostri qui est Christus sicut passim Apostolus Deus Pater pro Deus qui est Pater Pareus Fata imperii fata Ecclesiae Dr Taylor Dr Taylor Woman in this booke signifieth three things 1. Idols because they are as enticing and alluring as wanton women 2. Idolaters goe a whoring after them as uncleane persons after light women 14.4.2 The City of Rome the seat of Antichrist 17.3 1. Because in her outward pompe and glory she is opposed to the chaste spouse of Christ whose glory is all with in 2. Because with her the great Kings of the earth have committed fornication 17.2.3 3. The true Church and so is the word taken here Dr Taylor The Church hath 1. It s originall from heaven 2. It s tendence is to heaven Heb. 11.14.16 3. The Churches conversation is in heaven Phil. 3.20 4. It is dependent upon heaven Iames 1.17 Mr Arrowsmith A forma in qua apparuit ab estutia atque officio est enim omniumastutissimus omnium imptarum astutiarum auctor Zanchius Dr Tâ—ilor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Tailor 13. ch 2. Id ib. The Dragon employed the seven heads and ten hornes that is the policie and strength of the Romane state especially to suppress the true religion and overthrow the Church Pro trahebat Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat caudae ictibus devol vere indéque mittere in terram ut casu elidantur occidantur à Lapide * In loc * Brightman Dr Tailor ib. Woman signifieth here a multitude the Church miliâ—ant * Idem ubi supra Ezek. 4.5 6. Dr Tailor ubi supra See Iosh. 5.5.14 Rev. 9.11 Dr Tailor Draco iste vocatur magnus 1. Ob potentiam in impios Eph. 2.2.2 Ob regni amplitudinem ad quod pertinent omnes impii Gerh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Taylor Luke 10.18 Dr Taylor Psal. 118.16 Psal. 2. Weemes Hoc est sponte imperterrito animo sese propter sanguinem agni morti martyrio subjecerunt seu ut Beza vertit animae suae prodigi fuerunt usque ad mortem Animam hoc est vitam diligere dicitur qui nihil habet hoc vita Charius Contrà non diligere animam suam qui non dubitat illam perticulis morti ipsi objicere si gloria Christi necessitas ita flagitat Glas. Grammat Sac. l. 3. Tract 3. Vide Bezam Per tempus tempora dimidium temporis intelliguntur anni tres cum dimidio Gerh. Dan. 7.2 and 12.7 That is the Arrian Heresie see Pro. 28.15 Triplex flumen denoratur 1. Tentationis quae fit per blanditias ampla promissa bonorum temporállum voluntatum hujus saeculi 2. Persecutionis Psal. 65.8 Psal. 124.4 5.3 Haeresium Gerh. Rom. 9.29 Dr. Taylor Down Diat de Antich parte 14. l. 1. c. 5. Quod Johannem hanc bestiam vidit è mari ascendere eo significatur Romanum imperium ex multis populis confluentibus extitisse Apoc. 17.15 ad fastigium illud pervenisse Gerhard Deut. See 2 Thes. 2.9 He speaks say they of the eternal transactions between the Father and the Son Si quis bene contulerit locum hujus libri 17.8 inveniet trajectionem hic esse vocum ipsum librum dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab origine mundi conscriptum scilicet similitudine sumta à bene moratis civitatibus ubi ab initio conditae urbis extant perpetua monumenta quae civium nomina continent Merito autem hic liber ab eo nomen accepit qui ab aeterno erat destinatus ut omnium Sanctorum inter quos eminent martyres caput esset Vide Heb. 11.40 Grotius Causaub of the Incarnation of Christ. Mr Ball on the Covenant Nempe sacramentaliter sub sacrificiis Agno Poschali Wollebius Vide Pareum Per Agni librum intelligit constantissimam Domini de suis salvandis Sententiam illustratam 〈◊〉
Embassadours of Kings or Princes doe procure the favour of the King so he that respects and honours the Apostles and the Ministers of the word as the Embassadours of God 2 Cor. 5.20 shall certainely receive a large reward from God This is a pious interpretation and not strange from the mind of Christ yet it doth not fully expresse the sence For it is the same to receive the Apostles Christ a Prophet a righteous man as to receive the words of the Apostles Christ a Prophet a righteous man or to believe and hearken to them so that true faith is especially exprest by this phrase laying up in their hearts the word of Christ the Apostles and Prophets and adhering to him with all the heart which shewes it selfe afterward in beneficence and hospipitality toward the Preachers of the Gospell That this is the mind of Christ appeares by a parallel place Luke 16.16 where Christ expounds himselfe what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and receive him so Matth. 11.14 if you will receive mee if you will beleeve mee heare mee Iohn 1.11.12 To receive in the name of a Prophet and of a righteous man signifieth as much as to doe them good for the honour of the Gospell and in respect of the Gospell Marke 9.41 A Prophets reward Some understand it that they shall bee partakers of the same reward which is laid up for the Prophets and righteous rather a reward which is fit for the worthinesse of the person upon whom the liberality shall be bestowed Vers. 42. And whosoever shall give to drinke unto one of these little ones a cup of cold water onely A proverbiall kind of speech which wee use to this day in many tongues as often as we would expresse the least benefit God esteemes mens deedes by their mind not their mind by their deedes In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cold onely not water as the Latines say frigidam bibere and frigida lavare CHAP. XI Verse 4. GOe and shew Iohn againe those things which yee do heare and see Our Saviour answers them by a reall demonstration Vers. 6. In me With the simplicity and humility of my person kingdome word worship and administration of the Sacraments See 26.31 1 Cor. 1.23 Vers. 7. Iohn His name was famous among the people and they spake honourably of him but his doctrine was little esteemed therefore Christ telleth them that they lost their labour which went forth to see him except they would observe his doctrine Vers. 8. The simple meaning of this place is that there was no such thing in the Wilderness which should allure the people thither for al things there were rude they should rather looke in Kings Courts for fine trimming which delighteth the eyes Vers. 9. 1. Prophesied of all things the old Prophets did 2. In his Mothers belly Luke 1.41 3. Pointed at Christ with a finger hee was middle betweene a Prophet and an Apostle Vers. 10. Behold I send my messenger before thy face who shall prepare thy way before thee It is a metaphor taken from Kings for whom going forth the wayes are wont to bee prepared the streets made cleane and adorned and his chiefe servants to goe before him the chiefest of which is hee that goes next before him Such a one was Iohn the last of the old Prophets and the first of the new Vers. 11. John Baptist was nearer Christ in time being the very next unto him of all the Prophets which ever went before him hee was therefore more happy than the rest for he saw what they desired to see and saw not and also of a more worthy calling as pointing out Christ with the finger which the rest onely descried afarre off Hee gained more to God by his Ministy than any of them had done as appeareth verse 12. Notwithstanding c. That is in the new estate of the Church not in respect of his person and gifts but of his ministry greater than John Baptist. Hildersam See Dr. Sclator on 1. of the Rom. p. 1. because hee is all what Iohn was halfe wholly under the Gospell of the kingdome The least Minister of the Gospell is greater than Iohn in respect of the preaching of Christ so Bishop Down de Antich Grotius saith the comparison is wholly in the gift of the Prophet which Luke 7.28 expresseth more evidently as much as Iohn exceld all the Prophets before him so much the lowest Prophets of the New-Testament excell Iohn viz. in greater knowledge of mans redemption for that before Iohn was a mystery in Iohns time it began to shine forth after the passion and resurrection of Christ and sending of the Holy Ghost it was more evident than the light at noone day Vers. 12. The Kingdom of heaven Christ himself Ambrose Eternall life or Heaven Gregory and Bede Faith Chrysostome Euthymius and Theophylact some say the Church or Gospell Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia There was such forwardness and zeal in them which heard Iohn preach to procure to themselves the kingdom of heaven that they strove most earnestly to get it Mr Perkins The kingdome of grace is called the kingdom of heaven in opposition to the Kingdoms of the world and to the spirituall kingdome of the devill and because the Lord of it hath his throne in heaven and all good things come to them from heaven and because it differs but in degrees from the kingdom of glory this is mixt and imperfect that is pure and entire Take it by force As a Castle is taken by a storme These words are restrictive the violent and only they and promissive Vers. 14. And if ye will receive it That is if you will give credit to my speech This is Elias which was for to come viz. in spirit and power like to Eliah Luk. 1.17 but not the person of Elias Iohn 1.21 Vers. 15. He that hath eares to heare let him heare An Epiphonema with which Christ and Iohn in the Revelation following him Apoc. 2.7 17. often shut up their speeches concerning things of great moment Christ would signifie that it was a matter of great moment to beleeve that Iohn was the Eliah promised by Malachie for they mistaking in that might be deceived in the Messiah Vers. 16. Christ useth a similitude as it is supposed of a game commonly used by children Children leading severall dances did so sing one to another Christ that he might overthrow the pride of the Scribes took occasion to reprove them from children playing together their song was enough to condemn them Vers. 17. We have piped unto you and you have not danced They were neither moved to mirth with merry things nor to sadness with sad things Vsus tibiarum apud Hebroeos duplex erat in hilaritate gaudio in luctu in nuptiis
Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
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
the whole latitude of it others circumcision with all the Leviticall rites A wine-presse That is all holy dutyes And built a Tower That is the glorious Temple Mic. 4.8 Not so much in reference to the materiall structure as the Ministry of it the doctrine and discipline of it Ezek. 7.20 Let it out to husbandmen That is commended the Vineyard to the care and diligence primarily of the Church-governours the Priests and Levites and also of the civill magistrate And went into a farre country Some say this is spoken ornatus gratia to fill up the parable it is spoken saith Ambrose secundum opinionem colonorum according to the opinion of the wicked husbandmen Vers. 34. He sent his servants That is the Prophets God raised up in the Church of the Jewes from Samuels time till the comming of Iohn the Baptist. Vers. 25. Beate one Ieremie See 1 Kings 22.24 Ier. 20.2 And killed another The Greek word signifies to murder with cruelty as Esay And stoned another That is killed him with stones 2 Chron. 24.21 Zacharie the Son of Iehoiadab Vers. 38. Expressing plainely in this Parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomons materiall Temple as some conceit nor secondly the people of Israel who though contemned for a while yet were afterward advanced but David literally rejected by Saul and the Nobles of the kingdom and Christ typically who was refused by the Jewes but yet exalted and advanced by God to rule in the throne over his Church graciously and over his enemies terribly therefore compared to a Stone because he is the foundation and support of his Church The builders rejected He granteth the Priests this title of chiefe builders in respect of their calling though they sought the ruine and destruction of the Church The head of the corner That is Hee should be the chiefe stay of the building as the Corner-stone upholds the chiefe weight of it Some doe very curiously discourse of the word Corner that Christ was placed in a Corner that He might joyne together two divers walls viz. the Gentiles and Iewes And whosoever shall fall on this stone shall be broken That is saith Grotius he that shall stumble upon Christ yet living shall perceive his own weaknesse to his losse as an earthen vessel struck at a stone But on whosoever it shall fall it shall grind him to powder But he that shall persist in opposing him after he shall be exalted into his heavenly kingdome shall as utterly perish as an earthen vessell on which a great stone is cast from a high place This befell the Jewes when Titus beseeged Ierusalem and will much more befall them at the day of judgement CHAP. XXII Verse 1. HEre is a proposition whereby hee farther condemneth the malice of the Pharisees the summe of the proposition is the same with that which was laid downe before Chap. 20. that many are called and few chosen as is concluded in the 14 vers He illustrates this proposition by a similitude or parable the sence of which in briefe is this The kingdome of heaven That is the state of the Church A King that is God the Father so called to declare his divine Majestie and to set forth the magnificence of the Feast His Sonne that is Christ. The wedding Feast the glorious excellencies God tenders in the Gospel-ordinances The wedding garment put on by faith including in it conversion The Bride or Spouse the Church The Guests Jewes and Gentiles First servants sent to invite the Prophets The second the Apostles The Marriage eternall life or the Kingdome of Heaven Under this parable is threatned the Jewes destruction Chrysost. Calv. The Jewes have the honour to be first called This inviting to the Marriage feast signifieth our inviting to partake of Christ and his benefits in the Gospel See Esay 25.8.9 and Prov. 9. beg Because in a Feast there is first plentie secondly of dainties The Lord provides dainties for the soules of his people in the preaching of the Gospel 1 the dishes the love of God his free grace and mercy the body and blood of Christ with the merit of it 2. The spirit of God in all the gifts and graces of it is there abundantly powred out 1. This is foode for the soule will feede the inward man 2 pleasant foode 3 will satisfie the soule and answer all the desires of it Esay 55. because it puts it into the possession of that which is its most sutable good 4 It is medicine for the soule Revel 22.5 The refusers are such as come not to Gods Ordinances at all or doe not at all accept of Christ. The man without a wedding garment is one that comes carelesly and unduly to these ordinances and so does not in deede and truth partake of Christ which will breede life in a dead soule Iohn 5.25 It will nourish the soule up to everlasting life Iohn 6.31 to the end 2. To a Feast there is required not onely good fare but good company a voluptuous Roman said he did often eate good meate alone but he never feasted but in good company Heb. 12. All the Saints here and the blessed Trinity eate and drinke with them Thirdly Heartie welcome from the Feastmaker Prov. 23.1 Cant. 5.1 Fourthly All is free cost Esay 55.1 2. Fifthly The continuance of this Feast all the dayes of their life especially the great standing dishes faith in the blood of Christ and communion with God Vers. 2. The Kingdome of Heaven That is the Heavenly by an Hebrew phrase viz. Because it hath a heavenly King Christ sitting at the right hand of the Father in heaven heavenly law a doctrine brought from the bosome of the Heavenly Father the citizens of this kingdome seeke heavenly things and their conversation is in heaven Phil. 3.20 Col. 3â— 1. God reignes in them after a heavenly manner the promises given to them are heavenly Marriage It is prepared in this life consummate in the life to come Vers. 3. His servants The Prophets to call preach or prophesie them the Jewes Vers. 4. Other servants Evangelists Apostles they had a larger promise Dinner Knowledge of God and forgivenesse of sinnes Oxen Strong Fathers of the Old Testament Fatlings The sweet Gospel Killed The Greeke word here is commonly used in Sacrifices and is by translation used for other feasts also for feasts and banquets were wont to begin with Sacrifices Not come Cal'd by Preaching to sorrow obedience The marriage Gregory applyes it to Christs incarnation but it is a spiritual conjunction with Christ. Hilary Calvin Being invited they are guests being come they are brides Vers. 6. And intreated them spitefully As Peter and Iohn and Paul severall times And slew them As Stephen and both the Iames. Vers. 7. Sent forth his armies The Romans who spoyled
sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe
was initiall to the world so the day of the resurrection of our Lord is the beginning of our glorification as in that day light was produced so Christ rising the light of righteousnesse and joy is risen to us Gerh. in Harmon Evang. Vide Piscat mea Critica Sac. Graeca Vers. 3. Onely Marke expresseth this doubting but when the rest of the Evangelists say that the stone was rolled away by the Angell we may easily collect that they stucke perplexed doubtfull in counsell untill a passage was made by the hand of God Vers. 5. A young man sitting Marke here and Luke 4.4 Say they were men Matthew and Iohn they were Angells that appeared Matthew and Iohn shew what they were indeed the others declar'd what they seemed to be at the first appearance or in what shape they appeared Gen. 18.2 and 19.1 and 32.24 The Angells usually appeared unto men in the shape of men that their Message might be delivered more familiarly and received more comfortably Mr. Ball. Affrighted The Greeke word signifies to be sore amazed and astonished with feare the Septuagint use it Dan. 7.7 Vers. 7. Tell his Disciples and Peter Peter was specially named and severally from the rest of the Apostles not as Baronius thinkes because of his superiority above the rest but because he onely denyed Christ and so had of all other most need of comfort after his horrible fall yet is he set behind all the Disciples as inferiour unto them whereas they preferre the Pope to the whole Church and make him Lord over it That he goeth before you into Galilee These women followed Christ out of Galilee therefore the Angell foretels them that before they returned into Galilee Christ should go before them there and manifest himselfe unto them this promise of Christ is Matth. 26.32 Mark 14.28 But wherefore doth the Angell foretell that Christ should specially go before them in Galilee and that they should see him there when he was seen there neither onely nor the first both Christ and the Angell speake of that solemne and publike apparition in which Christ revealed himselfe to all the Disciples together in a Mountaine of Galilee 1 Cor. 15.6 Gerh. Vers. 9. First to Mary Magdalen Therefore not to the Virgin Mary as the Papists say It is very observable saith Iansenius that our Saviour after his regeneration in consolationem paenitentium for the comfort of true penitents appeared first to Mary Magdalen and Peter who had been grievous sinners Vers. 12. Into the Countrey Luke saith they went to the Castle of Emaus Marke expresseth the middle of the way Luke the terme or end Vers. 14. Vpbraided them with their unbeliefe Either because some of them did not yet believe as it also happened in the last apparition Matth. 28.17 and so their should be a synecdoche in the words by which that is attributed to the whole society which some of it did or because their faith was not yet free from all doubting but their mind was strucke with the mutuall waves of faith and doubting Gerh. Vers. 15. Every creature That is to all nations so Matthew and Luke by the name of creature as 1 Col. 23. is understood onely the reasonable creature they onely were capable and stood in need of the doctrine of the Gospell man is so called by an autonomasie because he is the chiefe of all creatures Gregory gives a more subtill than solide reason of it because man is a microcosme and hath some thing common with all creatures Being with stones life with plants sense with beasts reason with Angels The Monkes say St. Francis preacht to Birds and to Fish Beda to the very stones Eve is called the mother of all living that is of all men Preach the Gospell to the Jews and Gentiles to bond and free of what state degree or condition soever See Mat. 10.5 and 28. Matth. 19. Vers. 16. He that hath beleeved and hath been baptised shall be saved Qui credierit baptizatus fuerit c. that is shall have believed and shall have been baptised but he that hath not beleived That is shall not have believed shall be condemned Vers. 17. The promise was made by Christ unto his Church to be fulfilled immediately after his ascension It extends onely to the times of the primative Church and to such as then lived Perkins Vers. 21. Sat on the right hand of God The Apostle most plainely shewes 1 Cor. 15.25 what Christs sitting in the Heaven meanes that which David said sit at my right hand he saith it behoves him to reigne To sit therefore is to reigne and to governe the Church in the same phrase in which we are wont to say that such a Pope now sits at Rome Vide Estium ad Roman 8.34 ad Ephes. 1.20 ad Heb. 1.3 13. ANNOTATIONS UPON S. LVKE CHAP. I. LVke collected an Evangelicall History in the fiftieth year after Mark. See Grotius on ver 1. He was the perpetuall Companion of Paul in his travells 2 Tim. 4.11 Col. 4.17 Philem. 24. He only makes a preface before his Gospell that he may briefly shew the reason which induced him to write He was a Syrian by nation being born at Antioch the Metropolis of Syria and by his calling a Physitian His speech both in the Gospell and Acts is more elegant and savours of secular eloquence A Father said of Sains Lukes Gospell which he dedicated to Theophylus which signifieth a lover of God Si Deum diligis ad te scriptum est If thou beest one that lovest God this Gospell is written to thee Vers. 1. Many Either Matthew and Marke published before Luke as Chemnit or some false Apostles and Evangelists whereof there were many He calls in this proaemium the Gospell a narration or declaration which the Apostles viva voce delivered concerning the Person Life Office and Actions of Christ which the whole Apostolicall Church then received with a certaine faith and full assent Chemnit Most surely beleeved Or fully perswaded the word in the originall which signifieth to be fully perswaded is a metaphor borrowed from ships which are carried with full saile and it signifies a most certaine perswasion of the truth of things which have been sufficiently proved to us so Grotius Vers. 2. Even as they delivered them unto us c. The sense is that that is the true Doctrine of the Gospell which the Apostles as Embassadours being called by God and sent to preach delivered viva voce through the whole world as the rest or in writing as Matthew Vers. 3. Having had perfect understanding The Greeke word is metaphorically deduced from them which tread in others steps lest ought should escape them for Luke would declare unto us a diligent study and manner of learning From the very first He declares the cause why he writes after the other Evangelists because he enquired after the conception birth and education as well of John Baptist as
themselves Vers. 35. Behold your house is left unto you desolate First the Temple which is elsewhere called the house of the Lord because the Jewes made it of a house of prayer a den of theeves He calls it no more the house of the Lord but their house Desolate Spoyled of all its grace yet the word house may be taken more generally for the houses of all those of Jerusalem yea even of the Jewes in that whole Countrey as it is Psal. 69.26 Yet Christ prophesieth here of the destruction of all Judaea which came by the Romanes under Vespasian and Titus CHAP. XIIII Verse 2. ANd behold there was a certaine man before him which had the dropsie It is probable that the man which had the dropsie was brought thither purposely to tempt Christ for he could not come to the table by chance nor without the will and permission of the Master Vers. 4. And they held their peace As also at other times those that were asked were wont to be silent for if they had said it had been lawfull they had opposed their own observations but if they had said it had not been lawfull they feared the reprehension of Christ therefore they were silent And let him goe He did not detaine him with him for ostentation sake nor kept him with him for his service but let him him goe to his owne Vers. 5. Which of you shall have an asse or an Oxe fallen into a pit and will not straightway pull him out on the Sabbath day Christ very fitly compares the man sick of the dropsie with one fallen into a pit in which he had been drowned in the waters unlesse he had been drawn out so a man that hath the dropsie will be choaked at length with the water between the skin unlesse he be freed from the disease Vers. 7. And he put forth a parable to those which were bidden when he marked how they chose out the chiefe roomes As in his first entrance he cured the dropsie tumour of the man sick so now he intends to cure the spirituall tumour and pride of the Pharisees Vers. 16. A certaine man God our heavenly Father as Matth. 22.2 Supper The felicity of eternall life to which the elect are called by the ministery of the word Great Whether you respect the provider of this Supper God or the multitude of those which were called or the plenty of the dishes Bad many The Jewes especially the chief of them Vers. 18. With one consent Although they allege severall reasons yet they all agree in that that they pretend their owne businesses that they may not come to the Supper Vers. 21. Goe out quickly into the streets and lanes of the City and bring in hither the poore and the maimed and the halt and the blinde The remote Gentiles and barbarous people dwelling even at the end of the world But these lie in the wayes and behind the hedges because they wanted both divine and humane Lawes by which a City may be established Vers. 23. The Lord said unto the servant It may be understood of the Christian Magistrate for that is the Magistrates duty in respect of the outward profession of religion or Ministers by the promises and threats to be instant with them till they overcome them Vers. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also cannot be my Disciple That is rather than not love Christ if the case so stand that they must be hated or Christ not loved they must be hated much more farme and Oxen or so entirely to love Christ above all as our love of Parents in comparison thereof is an hatred His owne life That is in comparison of me and my gospel Vers. 33. Whosoever he be of you that forsaketh not all that he hath The universality 1. Of the Subject 2. The object 3. Peremptorinesse of the sentence Cannot be Forsake all 1. In Judgement and inward esteeme 2. In affection 3. In resolution 4. In reference to an actuall practise and must actually forsake them when it commeth to this point that either he must lose them or renounce Christ. Vers. 34. If the salt have lâ—st his savour If it be infatuated or growne foolish a word that suites well with Zach. 11.15 if it have lost his savour If a Christian have either corrupted or cast away the word of life and the sincere doctrine of the gospel Vers. 35. Men cast it out There is not a more miserable Creature than an Apostate Christian. He that hath eares to heare He that hath eares by which he may attend to what is said and understand it Let him hear that is let him attend ponder and practise it CHAP. XV. Verse 1. SInners That is those which were noted for some publick offence as fornicators To heare him That is that they might receive from him wholsome instruction Consolation and peace in their Consciences Vers. 2. Murmurâ—d First taking ill among themselves that fact of Christ then making a noise among the people and saying to them this man receiveth sinners The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to have a singular emphasis as if they should say that magnificent Doctor to great a man who professeth a certaine singular holinesse that he would be publikely taken for the Messiah yet this man doth not shun the company of evill men but admits infamous sinners to familiar conference also to his table that he seemes to embrace them as his houshold servants Christ to defend his fact the better against the Pharisees calumniation propounds three parables taken from divers matters but tending to one scope viz. that men should not wonder much lesse murmur if he converse with sinners Vers. 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wildernesse and goe after that which is lost untill he finde it The first parable which Christ also brought Matth. 18.12 seemes to propound to us the mysterie of our redemption how Christ the good and faithfull Shepherd sought mankind in the wildernesse of this world and finding it put it on his shoulders and brought it to the sheepfold of his Church Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth That is the holy Angels and blessed Trinity do rejoyce by generall consent of all antiquity Ninety nine just persons which need no repentance That is Pharisees who seeme to themselves to be just and therefore not to need repentance Vers. 8. What woman Eve 1 Tim. 2.14 Doth not light a candle Drusius thinkes our Saviour in this speech hath respect to a Proverbe used by his own nation scrutari lucernis to search with candles that is diligently and carefully to seeke for some thing as Zeph. 1.12 Light is the doctrine of the Gospell besomes
able to abstain from revenge so oft but if thou wilt increase our faith we shall be able to conquer even this sin Mr. Hildersam The more faith the more mercy for if you believe your owne ten thousands forgiven you will forgive others tens Vers. 6. If ye had faith as a graine of Mustard-seed yee might say unto this Sycamine tree c. He shewes that he doth not require a great quantity of faith but is content with a little faith which is like a grain of Mustard-seed lively sharp fervent Proverbiale de re minima Drusius Our Saviour Christ useth this and the like expression of removing a Sycamine tree and the Mountaines upon three severall occasions 1. Upon occasion that the Disciples could not cast out the Devill Matth. 17.19 20. There he speakes of the faith of Miracles 2. Upon an occasion of the drying up of the fig-tree Matth. 11.20 Both justifying faith and the faith of Miracles are there intended one primarily the other secondarily Se Luke 17.3 Where a saving justifying faith is intended Vers. 7. But which of you having a servant plowing c. As if he had said if a servant that hath been toyling all the day long in following the plow or the like labour at the night when he comes home weary and hungry be commanded by his Master a further service he is not to refuse to do it he is still to do what his Master commands him Vers. 8. Gird thy selfe It was the fashion in those Easterne parts for men to go in long garments downe to their feet And therefore when men were to go about any worke they used to gird and take up their garments that they might not trouble them in their worke by hanging loose about their heeles Vers. 10. All that yee can To the utmost extent of naturall or gracious abilityes We are unprofitable servants Christ speakes here with the Apostles now justified and renewed Vers. 14. Go shew your selves unto the Priests The Papists fondly hence build their aucicular confession The leprous men are I confesse sent by Christ to the Priest but not to whisper into his eares their sinnes but rather that they might offer sacrifice according to the prescript of the Law neither were they sent to cleanse themselves as with the Papists confession makes men cleane but that they might shew themselves to the Priests they were cleane before Vers. 15. With a loud voyce glorified God Which is a signe of a very cheerfull and thankfull mind Vers. 17. Were there not teâ— cleansed but where are the nine He askes not because hee was ignorant but that by this meanes he might reprove their ingratitude and make it known to others he meanes it is certaine that all the ten received the same benefit of cleansing and yet onely one acknowledgeth that with a thankfull mind Vers. 19. Thy faith hath made thee whole It is an excellent sentence which Christ often useth in the Gospell Matth. 9.22 Luke 17.29 vlt. and in many other places For Christ observed this custome when he had a doctrine in which there was much contained which he would commend to his hearers and deeply imprint on their hearts then he included it in some famous sentence which he afterward often repeated Faith is the meanes and instrument by which Salvation is received from God Vers. 20. The kingdom of God commeth not with observation That is not with a worldly splendour which the Pharisees lookt for with observation with a splendour obvious to mens eyes and which might be observed Vers. 2â— The kingdome of God is within you That is it was brought unto them by the ministery of Iohn Baptist of himselfe and of his Disciples although indeed it was without profit to many of them Vers. 22. The dayes of the Son of man By this he understands that outward conversation which he used in the time of his ministrie familiarly with his Apostles by admonishing comforting nourishing and defending them Vers. 23. See here or see there Is the Messias for about those times Josephus witnesseth that there was great store of seducers some of which called them out into the desert others into the Mountaine of Olives and professed that they would be their deliverers amonst whom also was that Egyptian Act. 21.38 Vers. 24. So shall also the Son of man be in his day He shall come to judgement with great light and in the majestie of the Father Vers. 32. Remember Lots wife She was turned into a Pillar of Salt ut te suo exemplo condiret Augustine Remember 1. Her going out of Sodome a type of hell or the world to Zoar heaven or the Church 2. How in the way she lookt backe 3. Her punishment Vers. 37. Wheresoever the body is thither will the Eagles be gathered together Gregory and Austen by bâ—dy understand heaven by Saints Eagles lift up your hearts thither Origen by body understands the Church by Eagles Doctors gathering that is consent Ierome Theophylact. Body Christs sufferings Eagles Saints Chrysost. Stella Maldonate By body others understand last judgement by Eagles Saints gathering together brought generally to judgement The Saints are Eagles 1. They molter off old feathers 2. Renew Psal. 103.5 3. Looke on the Sun 4. Are heavenly Ioh. 39.27 Wheresoever shewes Christs body is not every where he saith not ubique corpus but ubicunque CHAP. XVIII Verse 1. THat men ought alwayes to pray and not to faint Most firm Arguments are drawn from the scope of a Parable although not from the parts of it For which very cause in all the Parables of Christ we see the scope is signified either in the precedent or subsequent words as in this Parable in the precedent words in Luke 16.9 In the following words Rainold de lib. Apoc. praelect 163. Christ propounds this Parable to tâ—ach us to be constant and earnest in Prayer saith Mr. Perkins see v. 5. To pray alwayes here is not to faint in prayer see Grotius Vers. 3. Avenge me of mine adversary Or free and defend me from mine adversary which either hath taken away mine iâ—heritance or some of my goods or otherwise injured mee The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not properly signifie saith Novarinus to revenge but to free and deliver from evill which may be done without any revenge Vers. 4.5 He beares the widdow not from feare of God nor out of commiseration toward her afflicted nor because she had a just cause which a just Judge ought to regard But there are other reasons 1. Because she is troublesome to mee as if he should say I would be freed from the clamours of that importunate woman 2ly Lest by her continuall comming she weary him weary mee word for word beate me down with her blowes and it is a metaphore taken from Wrestlers who beate their adversaries with their fists or clubs so do they that are importunate beate the Judges eares with their
world that they might have my joy fulfilled in themselves That is I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their owne hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their soules the quality of that intercession which I shall make for them in heaven Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid on verses 5 6. p. 491. Vers. 19. I sanctifie my selfe In this Chapter where he refused to pray for all hee professeth that he sanctified himselfe for their sakes for whom he prayed now this sanctifying of himselfe was unto his death and passion by the unanimous consent of all the Fathers as Maldonate acknowledgeth therefore Christ died not for all and every man CHAP. XVIII Vers. 1. WHere was a Garden into which he entred and his Disciples Peccatum in horto primùm admissum in horto coepit expiari Brugensis Sin being committed first in the garden began to be expiated in a garden Vers. 2. For Iesus of times resorted thither with his Disciples Christ was wont alwayes to seek solitary places to pray in These festivall dayes he was alwayes wont to continue there in the night Luke 21.37 and 22.39 Christ by this deed did shew that he shunned not his enemies but made choice of fit place and time for the executing of his Fathers and his owne purpose He chose rather to be taken in the place of prayer than of supper and in the night that the feare of his enemies might be shewd who durst not take him in the day time Vers. 14. It was expedient that one man should die for the people He meant it was better that Christ being but one should die than that the whole people whose destruction he thought unavoidable if Christ were suffered to live should perish and come to nothing It was the will of God for the honour of the Priesthood that hee should utter that he meant ill in such words as might have a good sense though not meant nor intended by him wherefore he is said to have prophesied Vers. 15. And so did another Disciple that Disciple was knowne unto the High Priest Some thinke this was John who perhaps might serve the High Priest with fish but because after three yeares conversation in the Schoole of Christ familiarity with the High Priest Christs sworne enemie would be no good signe and because John could not without imminent danger enter into the High Priests hall therefore Austen and the ordinary glosse say rightly who that Disciple was because it is here concealed it should not bee rashly determined Grotius thinks it was not John because he being a Galilean would have been questioned by those that stood by as well as Peter nor any of the twelve but rather him in whose house Christ supped for that Matthew 26.18 Brugensis likewise thinks it was not Joâ—n because he was familiarly knowne to the High Priest nor any publique and open Disciple of Christ but a secret one as there were many then Some thinke saith he that it was some honorable Citizen of Ierusalem what if it was hee at whose house Jesus supped for he was rich and magnificent Mar. 14.15 and also a secret Disciple of Christ Mat. 26.18 Vers. 31. It is not lawfull for us to put any man to death The Jewes say some spake only of a certaine kinde of punishment viz. as crucifying with which they would have Christ suffer for the greater ignominie But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way when wee reade that they would sometimes have throwne him downe headlong and sometimes have stoned him Therefore their opinion seemes to be most probable who understand these words of the Jewes not as spoken simply and absolutely but with the respect had of the time viz. For the feast of the passeover which was then kept that it was not lawfull for them to put any to death see vers 28. So Bellarmine saith many of the fathers interpret those words Those things which follow favour this exposition That the saying of Jesus might be fulfilled Beza saith the cause why the Jewes expressely required that Christ should be crucified was not onely because this was a most bitter and shamefull death but because this punishment was appointed by the lawes of the Romans for the authors of sedition See Acts 6.12 and 7.58 and 24.6 7. against this exposition Vers. 38. Pilate saith unto him What is truth And when he had said this hee went out againe unto the Jewes and saith unto them I finde in him no fault at all Pilate speakes roughly to Christ but well of him to the people he used foure meanes to deliver him First Loquendo by speaking for him when al the world was silent Secondly mittendo by sending Christ to Herod Thirdly jungendo by joyning Christ Barrabas together thinking they would rather have chose Christ than such a vile fellow Fourthly flagellando by whipping of Christ. Two things made him condemne him 1 The importunity of the Jewes Crucifie him crucifie him and his willingnesse to content them Marke 15.15 2 The feare of losing Caesars favour Iohn 19.13 Vers. 39. But ye have a custome that I should release unto you one at the Passeover Some say they used this custome in remembrance of Jonathans deliverance by the people others in remembrance of their deliverance out of Egypt a third not in relation to either of those but in solemnity of the feast at the Passeover a malefactor was to bee set free not an innocent condemned CHAP. XIX Vers. 1. ANd scourged him It was established by the Romane Lawes that he which was crucified should be first beaten with rods Vers. 5. Behold the man That is if there be any mercy yet in you looke on him set him free Vers. 13. In a place that is called the pavement but in the Hebrew Gabbatha Within the Court of the Temple in a house called the Paved Chamber because of the curious cut stones it was paved with See Piscator In Hebrew That is Syriacke that is the speech of the Jews Grotius Vox est ejus linguae quae Christi tempore vernacula erat in Iudaea quae ideo Ebraica dicitur Vers. 14. About the sixt houre Then began his hanging on the Crosse say some Mark 15.25 saith And it was the the third houre and they crucified him so Mat. Luke Cornel à Lap. allegeth seven interpretations for the reconciling of these places but approves of this best Christ is said to be crucified the third houre because at that houre Pilate publikely assented to the Jewes crying crucifie him that he might avoyd the tumult of the people whence he commanded him to be whipt as fitting him for the Crosse for the guiltie
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
iniquity who had the keeping of the Church-Courts And the holy City shall they tread under foot Tread down or tread it under foot The originall word may be rendred somewhat more mildly it may expresse their walking upon it Vers. 3. And I will give power unto my two witnesses They are called witnesses because they beare witnesse to truth and holinesse against all the errours and unholinesse of Antichrist so is Christ severall times called the faithfull witnesse by way of eminence ch 1. v. 5. and 3.14 because he beares witnesse to all truth against all errours and impieties whatsoever Two they are partly for their paucity and in allusion unto the Prophecie Zach. 4.11 from whence the expression is taken Some interpret these two of two men and of the time of Antichrist but who those two men were there is a threefold difference amongst them 1. Victorinus interprets it of Jeremy and Elisha 2. Hilary Catharinus Gagnaeus with Jansenius and Maldonate on Mat. 17. would have Moses and Eliah here meant 3. Ribera Zuarez Vegas Pererius Bellarmine Barradius Malvenda interpret it of Enoch and Eliah Secondly others would not have it restrained to Antichrists times of which some interpret it of Christ and John the Baptist some of Saint Francis and Dominick Thirdly Others interpret it of all the Defenders of the truth as Pannonius or the faithfull in all Ages as Arius Montanus and Zegerus There are two more famous opinions of the Orthodox concerning this matter the first holds that the witnesses are the Old and New Testament according to that John 5.39.2 That this notes the Preachers of the Word for those are more fitly said to oppose themselves against the Beast to be killed not to be buried to revive in their successors to ascend by themselves to heaven But those two opinions do fitly agree in one since the testimony of these and the Testament is but one Dr Prid. de duobus testibus And they shall prophesie That is instruct the people in the good way A thousand two hundred and threescore dayes In their severall times and ages successively Cloathed in sackcloth They mourne and sigh to see Antichristianisme so spread 2. King 6.30 Amos 8.10 Sackcloth is opposed to the splendour and luxury of Antichrist and his Followers Vers. 4. These are the two olive trees 1. The olive tree keepes its greenesse withers not in winter 2. Is fertile And the two Candlesticks Hold out the light of it to others See Zach. 11.14 and Exod. 25.31 Vers. 5. Fire proceedeth out of their mouth 1. By their prayers 2. By their prophecying See Gerhard Vers. 6. These have power to shut heaven that it raine not in the daies of their prophecie and have power over waters to turne them to bloud This is spoken in allusion to Elias and Moses whereof the one by his prayer shut the heavens the other by his rod turned the waters into bloud The faithfull Ministers of the Gospell should not worke such outward miracles as they did but they should be furnished with spirituall power which is far greater Vers. 7. And when they have finished their testimony Cum finituri sint when they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated And kill them Not a reall but a mysticall killing the Resurrection ver 11. is mysticall for of no resurrection properly so called do we read before the 20.5 of this Prophecie therefore the killing is a throwing them from place out of Office some civill death Mr Mede Vers. 8. And their dead bodies shall lye in the streets of the great City That is Rome so called not so much for the quantitie as because she had been Queen of all other as 17.18 Mede Which spiritually is called Sodome and Aegypt Rome is here for her pride and filthinesse called Sodome and for her Idolatry and cruelty Aegypt and also in this Book Babylon because of its sorcery and witchcraft as if the wickednesse of them all were concentred in her Where our Lord also was crucified In respect of the place our Lord Jesus was crucified at Jerusalem but if we respect the power and authority that put him to death he was crucified at Rome For Christ was put to death by a Romane Judge by Romane Laws by Romane Authority by a kind of death proper only to the Romans and in a place which then was within the Romane Empire Even in Rome it selfe Christ hath been crucified in his members and hee was not crucified within Jerusalem Heb. 13.12 Vers. 13. And the same houre was there a great Earthquake A mysticall not a naturall Earth-quake when there are great stirrs and commotions in Kingdomes and States and by these the formes of government changed Such earth-quakes are those mentioned at the 8. ch v. 5. 16.18 and all along in this booke Vers. 15. The kingdomes of this world That is the principall State power and persons governing in all the parts of the world the maine ruling power of States World here is taken in opposition to some particular climate or Region so it notes the whole universe Some referre this to heaven but it must have accomplishment on earth Are become That is manifested to be the kingdomes of our Lord Lord properly notes God the Father in the primitive acception of it so here and of his Christ Christ the name of God manifested in the flesh signifies Annointed That is set apart to be the peculiar King Priest and Prophet of his people here recorded emphatically as Luke 2.29 And he shall reigne for ever and ever Greeke unto ages of ages according to the Hebrew unto generation and generation Vers. 16. And the foure and twenty Elders That is the Church See 19.4 Which sat before God on their seates Their sitting on seates notes two things 1. Their rest 2. Their quiet and peaceable estate Bish. Cowper Vers. 19. The arke That is the secret mysteries of God He persists in the allegory of the old Temple in whose secret place was the Arke of the Covenant of God seene by none but the High Priest once a yeare CHAP. XII THis twelfth Chapter sets forth clearely the State of the Church as the sixth did that of the Empire It hath six principall parts 1. A lively description of the true Church v. 1 2. 2. A description of the Devill her chiefe and furious assailant v. 3 4 5. 3. The fierce battaile between these two parties v. 7. 4. The victory of the Church and the Dragons overthrow v. 8 9. 5. The triumph of the godly for that victory v. 10 11 12. 6. The fury of Satan renewing the assault v. 13. to the end of the Chapter Vers. 1. And there appeared a great wonder in heaven By wonder or signe is meant a new vision or an unusuall type of a strange battell and marvellously to be wondred at By Heaven commonly in this Booke is
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
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the
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