is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
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
Speaker Pro. 31.28 And taught them Not upon a perfect Text as Hee did Luke the fourth These eight Beatitudes are as it were the eight Paradoxes of the world for the world and Philosophers place happinesse in riches not in poverty in sublimitie not in humility in fulnesse not in hunger in joy not in mourning Vers. 3. Christ sets not downe that wherein formally blessednesse consists but rules whereby we may know whether we be blessed or no occultae praedestinationis indicia futurae gloriae praesagia To bee poore in Spirit pure in heart meeke mercifull are stiled so many beatitudes Schoolemen say truely they are beatitudo disponens so many dispositions to perfect blessednesse Poore in Spirit Beggers in Spirit Esay 66.2 Austin and Chrysostome expound it of inward humility the meaning is those that have a spiritual sence of their spirituall misery Vers. 4. Mourne It signifieth great sorrow Piscator and others expound it of sorrow for sin For they shall be comforted They shall have inward and outward comfort Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse or they that are hungring and thirsting So the Greeke runs after the participle of the present tense intimating that wherever this is the present disposition of mens soules they are blessed Vers. 8. Pure in heart Austin renders it mundi-cordes Purity is of two sorts First that which is contrary to pollution as water when it is cleane and not mudded nor defiled Secondly Which is contrary to mixture as wine when it is not mixt Not carnall nor hypocriticall For they shall see God In the Hebrew phrase to see is ordinarily used for to injoy Psal. 4. Who will she us any good The word in the Hebrew is who will make us to see any good that is to injoy good To see God is to injoy him there is no seeing God but in Christ. Vers. 9. Peace-makers i.e. such as love to maintaine unity concord good-will and good agreement amongst men Not onely those which take up differences but the parties at variance which are most inclinable to peace For they shall be called i. e. they shall bee indeed and shall also be knowne and reputed to be the Sonnes of God by their likenesse to him Vers. 12. Rejoyce and be exceeding glad Or rejoyce and that exceedingly Great is your reward Object Rev. 12.12 A reward implieth the merit of workes preceding Answ. A reward is taken First strictly for that which doth answer and is equall to the worke Secondly Largely for whatsoever is consequent to the worke Heaven is a reward in this latter sence therefore salvation is called a gift Vers. 13. The salt of the earth In regard of their ministry they are to be totius orbis magistri Chrysost. The interrogation wherewith imports a vehement deniall as if Christ should say if salt once lose his naturall propertie of saltnesse it can never be recovered First Salt hath heate and acrimony by which it pierceth attenuates and subdues the whole lumpe nothing is more piercing than the word which being committed to the Apostles subdues the whole man and seizeth upon the vitalls Heb. 4.12 Secondly Salt preserves from corruption whence a perpetuall Covenant is called a Covenant of Salt Numb 18.19 The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant Thirdly Salt is a symbole of wisedome Wise men are called salsi and fooles insulsi so there is no true wisedome but in the word committed to the Apostles without which no man is wise Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to abrogate the Law First he tells them in this vers that Hee came to fulfill the Law 2ly v. 18. He tels them that not any thing of the least signification in the Law shal fail Thirdly In the 19. Vers. He that breakes the Law and teacheth men so shall bee least in the kingdome of Heaven Fourthly His doctrine required a greater right than that of the Scribes Pharisees Vers. 18. Till heaven and earth passe Greeke shall passe away Some doe very subtilly play with the word untill as if that the passing of Heaven and Earth which shall be in the last day of Judgement should put an end to the Law and the Prophets And truly saith Calvin as tongues shall then cease and prophecies bee abolished so I thinke that the written Law with the exposition shall cease One Iot or tittle Ierome calls apices tittles those by which like letters in times past were distinguished when he saith that Resh and Daleth differ onely in the tittle those erre that interpret them de punctis vocalibus Iod the least of the Consonants tittle of the vowells which were as ancient as the Hebrew Consonants Fulfilled In respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandemeâ—â—s and teach men so shall be called least and except your righteousnesse exceede that is righteousnesse of Habit and practice which is that which the Law as it is taken in that place required Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law Pharisees for practise the strictest sect Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions Yee shall in no case enter into the kingdome of Heaven Shall neither be accepted as members of the kingdome of grace here nor injoy glory hereafter Vers. 21. He doth not oppose his answer against the Commandement of Moses but the common conceite of the Scribes Vers. 22. But I say unto you The Expositors are so at discord in the interpretation of these words that while they endeavour to explaine the sence they forget the duty contained in it and scarce any where shew more anger than here calling one another Hereticke and foole Hee alludeth to the custome of punishing offenders used among the Jewes as there is a gradation of sinne so of punishment Iudgement a lesse court which inflicâ—ed small mulcts as it were by a leete Councell the greater Court as it were quarter-sessions Thirdly a more numerous Senate a grand assise Augustin saith in primo est ira tantum in secundo est ira Sermo in tertio ira certa expressio irrisionis Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it three degrees of sinners against that precept He that is angry with his brother without cause or rashly or for nothing for an injury offered to himselfe not a sinne committed against God Secondly He that saith to his Brother Racha which is an expression of anger in a word of lighter disgrace as sirra or pish or the like Thirdly He that saith
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
Piscator Twelve Tribes That is the whole world by a Synecdoche as Rev. 7.4 CHAP. XX. Verse 1. FOr the kingdom of heaven is like unto a man that is an housholder This Parable is nothing else but a confirmation of the sentence going before the first shall be last and therefore the end of the Parable is concluded with the repetition of the same sentence vers 16. Christ saith there is no cause why they which are first in time should brag over others For the Lord as oft as he pleaseth can call them whom he seemed to neglect for a time and either make them equall or prefer them before them which are first This Parable is not brought to shew that there is an equality of blessednesse but to reprehend the Pharisees who repined that other Labourers as the Apostles who were called to work after them should be made equall with them that is have as much estimation and approbation as they they having borne as they imagined the burden and heat of the day Christ cleares himself from imputation of injustice saying they had that which they agreed for they proposed unto themselves worldly honour and estimation and they had it And to prove that this could be no degree of eternall blessedness no more need be said than that they murmured whereas he that hath least in the glorious kingdome of heaven shall be satisfied A Pennie was the ordinary hire for a daies work The Penny is not eternall life but some other reward common to the hypocrite and true hearted for he that was sent away chidden for his envious grumbling was sent also with his Penny Interpreters for the most part agree that by the Husbandman is meant God himself by the Labourers men upon earth by the Vineyard the Church of God Some of the Fathers as Origen Chrysostom Ierome Austin Gregory say that by the five houres in the Parable are noted the five ages of man An artificiall day consists of twelve houres Iohn 11.9 lasts from sun rising to sun-setting this day was divided into foure quarters The first began at sixe of the clock and held till nine this was called the third houre vers 3. The second quarter ended at twelve of the clock the sixth houre vers 5. The third at three in the afternoon the ninth houre vers 5. The fourth at sixe of the night the eleventh houre vers 6. Vers. 6. Some are called at the eleventh houre of the day but that is meant either of the latter age of the world or else in our latter daies but not at death for they were to go into the Vineyard and worke The last was called the eleventh houre by our Saviour whereas among the common people it either was called or should have been called by proportion with the rest the twelfth houre to intimate that God seldome calleth any at the twelfth houre for that is an houre rather to discharge servants than admit new Vers. 8. Beginning from the last unto the first He begins with the last a strange manner of proceeding and very unequall but this is done on purpose saith one to shew that at the day of judgment God gives the labourers in his Vineyard Heaven and Salvation not for any worth or merit in their workes but according to his meere grace and therefore they have as much as those that laboured ten times more Vers. 11. Murmured The Greeke word signifies to grunt as Swine It is used by the Septuagint Exod. 17.3 Num. 14.24 and elswhere Vers. 16. Many be called but few chosen Called viz. outwardly by the word Chosen viz. to eternall life Vers. 19. Gentiles That is the Romans he understands Pilate and his Souldiers Psal. 2.1 Drusius Vers. 20. Her sons viz. Iames and Iohn who themselves are said to have put up this Petition to the Lord Mark 10.35 therefore the mother and sons joyned together in this work Piscat Vers. 21. Grant that these two sons may sit the one on thy right hand and the other on the left in thy kingdome That is when thou art made King here on earth not in heaven To sit at the Kings right hand signifies the next place to the King 1 Kings 11.19 Psalm 45.10 Heb. 12.3 The left hand then consequently meanes the third place in the kingdom for the greater any one was in a kingdom so much the neerer did he sit to the King in publique meetings Vers. 22. Are ye able to drinke of the cup that I shall drink of and to be baptized with the baptisme that I am baptized with That he may correct their ambition he propounds to them the Cross as if he had said have you so much leisure from the present warfare that you now appoint an order for the glory and pompes of the triumph The cup That is the measure of afflictions which God assigneth to every man See Beza The faithfull are instructed by baptisme to deny themselves to crucifie the old man and also to beare the Crosse. Rom. 6.3 4 5 6. As often as baptisme is mentioned let us remember that we are baptized on this condition and to this end that we should beare the Crosse upon our shoulders Vers. 23. Ye shall drink of my cup By the word Cup not strictly death but more largely sufferings especially more grievous are meant saith Grotius Because they were his Disciples it was necessary that they should be made like their Master he telleth them before what should come to passe afterwards that they might arme themselves with patience and under the person of these two men he speaketh to his Disciples But to sit on my right hand and on my left is not mine to give Christ speakes according to their opinion who did dreame of the worldly kingdome of the Messias therefore he would raise their conceits to a heavenly Kingdome and as a Mediatour lift them up to the Father Vers. 25. Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies naturally not the Gentiles but simply any nation in which sence it is often taken in the Old and New-Testament Gen. 10.31 23. Deut. 32.28 Psal. 43.1 Matth. 28.19 Act. 10.35 Luke 7.5 Vers. 29. And as they departed from Jericho Matthew and Marke say that the Miracle was wrought as Christ went out of the City and Luke makes mention that it was done before he came into the City Marke and Luke speake but of one blind man and Matthew addeth two Calvin supposeth that the blind man cried out as Christ came toward the City but saith he was not heard because of the noise then he gat into the way at Christs comming out of the City and then at length he called him For the second knot it may be conjectured when one blind man at the first sought for helpe of Christ another was moved by his example and by this occasion two received their sight but Marke and Luke speake of one onely either because he was more known than
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
is no such place to be found See Dr. Hals Paraphrase There is no Scripture that saith this in terminis but all those Scriptures which speak of the powring out of the Spirit may be alluded to saith Grotius yet he and Rollock say Esay 58. is especially meant Ioel 2.28 saith Brugensis Christ interprets what he meanes by the next verse By Waters is meant the indwelling vertue of the Spirit See Ver. 39. By Rivers of water the abundant and various operations and gifts of the Spirit Calv. By living water or water of life some say is meant the reality of these they have reall graces and comforts others say it is so called from the effect because the nature of this water is to give and preserve life this phrase is rather an Hebraisme amongst the Jews a spring that never failes is called living water See John 4.10 11 12 13. That is in his inward man shall be those inward graces that never faile Flow out He shall not only have enough for himself but wherewith to refresh others Vers. 39. The Holy Ghost was not yet given That is in comparison he was given before but so sparingly as in respect of this powring out Tit. 3.6 He might seeme not to be given at all Because that Iesus was not yet glorified He had not yet ascended into heaven That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1 was fulfilled when the Father said to Christ triumphantly ascending above all heavens Sit at my right hand Brugensis Comment in 4 or Evangelia vide plura ibid. Ver. 48. Of the Rulers or of the Pharisees Yet Nicodemus was a Ruler and a Pharisee John 3.1 CHAP. VIII Vers. 1. IEsus went unto the mount of Olives He sought this solitarinesse partly that he might refresh with necessary rest his body wearied with the daily labour of teaching partly that he might be more for prayer About halfe a mile and a furlong from Jerusalem toward the east stood the mount of Olives so called from the multitude of Olives See Travels of the Patriarks p. 483. Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery c. The Graecians read not this history Chrysostome and Theophylact wrote whole Commentaries upon this Evangelist but explained not this history Jerome also witnesseth that this history is not extant in any of the Latine Books and it is not found in the Syriack Edition of the New testament Polyc. Lyser We know that the history of the adulterous woman was in times past expunged by many and is not found in the Syriack Edition or in the Paraphrase of Nonnus but yet we deny that it is not found in the Greek fountaine yea Theodorus Beza witnesseth that of seventeene of his ancient Copies only one wanted it none of the printed books which are extant this day leave it out Austen affirmes that it was perversly rejected by some Hereticks because it seemed to promise to men an impunity of sinning But this is nothing to us to whom it sufficeth that the fountaines are cleare Chamierus tomo 10. l. 12. c. 7. It is found in a Syriack book of speciall note therefore Ludovicus de Dieu who wrote it out thence mentions it in his Animadversions Tatianus who lived within threescore yeares after John expresly mentions it also in his harmony of the Gospels as Mr Selden shews in his Vxor Ebraica A woman taken in adultery In the very act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the theft perhaps to intimate the great theft which is in adultery Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ipso furto Piscat Some say they brought the Adulteresse and not the Adulterer that they might try Christs chastity but rather because she was easier to be taken than the man saith Maldonate Ver. 4. Master They call him Master whose Disciples yet they would not be and whom in the former Chap. ver 47. they called a Seducer But they flatter him shamefully hoping by that the more easily to deceive him They propound both the greatness and certainty of the crime Vers. 6. But Iesus stouped down and with his finger wrote on the ground as though he heard them not The Syrians write not to the left hand as the Hebrews not to the right hand as the Greekes and Latines but downward as Masius shews in his Syriack Grammer which custome of writing it is probable was then observed by Christ because at that time the Jews used the Syriack tongue Piscat By this gesture Christ would shew that he was offended with the accusation of these men and that he judged them unworthy of answer because they carried all maliciously and fraudulently and would be swift in punishing when they were slow in doing rightly What Christ wrote and wherefore it is not exprest yet the Fathers diligently inquire after both Aug. l. 4. de Consens Evang. gives these reasons why Christ wrote First that he might signifie that those were to be written on earth not in heaven as he had said to his Disciples Luk. 10.20 Secondly That he might shew that he works miracles on earth for miracles are certaine signs which are done one earth Ambrose saith that he wrote that Ier. 22.29 And in another place he saith he wrote Thou seest the moâ—e that is in thy brothers eye but dost not see the beame which is in thine own eye Sunt hae Patrum meditationes Certi tamen nihil statui potest saith Dilher These are the meditations of the Fathers but nothing certaine can be determined That he wrote with his finger significant letters and made some words which might reprove the sins of most fraudulent men it is probable but what they were it is beyond our capacity to understand saith the same Dilher Vers. 7. He that is without sin among you He condemnes their Hypocrisie not the fact simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly one that is impeccable and not subject to sin But Tolet thinkes it is here rather taken for one that is now without sin Calvin thinks that he spake this according to the Law Deut. 17.7 by which the witnesses were with their own hands to kill the guilty person But there God warned they should not condemn that person with their tongue which they would not kill with their hands here Christ requires perfect innocency in witnesses that none should undertake to punish a crime in another unlesse he be innocent and free from all fault himself See more in Calvin Vers. 9. Being convicted Or reproved the Greeke word signifies conviction by argument Went out one by one Vnus deinde unus One and then one we have the same expression Mark 14.19 Beginning at the eldest Either because the younger for honours sake offered the first place of going out to the Elder or because the elder were conscious to themselves of more and greater
supra modum Erasmus supra modum in sublimitate vulg Lat. Excellenter excellens Beza Exceedingly exceeding or as our last Translation turnes it a far more exceeding CHAP. V. Vers. 1. WE know 1. By the revelation of the Word Iohn 14.2 2 By the perswasion of faith That if The Apostle speaks not this doubtingly as if it were uncertain whether our bodies were to be dissolved or not but by way of concession having in it a strong affirmation as if he did say albeit it be so that the earthly house of our Tabernacle must be dissolved yet are we sure of a better Our body is called a house 1. in respect of the comely and orderly workmanship thereof 2. in respect of the soule which dwels in it Earthly 1. in regard of the matter it was made of earth 2. means by which our bodies are continued and upholden A Tabernacle to shew its mortality that was made for transporting so this to which building which is firm and stable is opposed Vers. 2. Desiring to be cloathed upon with our house which is from Heaven The Apostle desired that glory should come upon him without a dissolution as it doth on the elect that are alive when Christ commeth to judgement Earnestly desiring if it might be that in this state of our bodies we might without the pain of dissolution be clothed upon with the life of glory and immortality Dr Halls Paraphrase Vers. 10. Appeare Though some Interpreters render it apparere astare and make it all one with Rom 14.10 yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to appeare as to be made manifest in that day and so in the next verse the same word is twice rendered by our Translators Vers. 11. Knowing therefore the terrour of the Lord we perswade men as if he had said I know in the last day I must come to the barre of Gods judgement and there be tried of all things I doe and therefore do I endeavour to keep a good conscience in all the works of my calling Perkins Vers. 13. For whether we be besides our selves it is to God That is when I commend my selfe and boast of mine own ministery against others and in so doing seem mad to you yet then I respect not my selfe in so doing but onely God and his glory or whether we be sober it is for your cause That is use such courses as to you seem wiser we doe it faithfully for your good Dike Vers. 14. Constraineth us Either an expression from those who had a spirituall prophesie upon them which was very powerfull whereby they could not but speak or from women in Travell Heb. 12.15 which through pain cannot but cry out The word signifies in a Pound or Pinfold so that it cannot get out by any evasion in doth faith controll the heart that it cannot winde out Signifying thereby that whereas Christ had so loved him as to shed his blood for him that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins Vers. 16. Henceforth knoww no man after the flesh That is do not regard carnall priviledges as before not Christ himselfe in such a way but looke on him as in Heaven See V. 17. Though we have known Christ after the flesh Despising him for want of outward glory Vers 17. In Christ One may be so two waies 1. Externally Sacramentally and in regard of profession onely as Iohn 15. 2. Or really we are in him as our head receiving influence direction and power from him Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit Calvin He is a now creature Some read it imperatively let him be a new creature but our interpretation is more probable This new creation for so it may be rendered is not by the bodily presence of Christ but by the apprehension of faith Vers. 19. Reconciling the world unto himselfe Object Therefore he called all men effectually Ans. Rom. 11.15 the Apostle expounds himselfe Not imputing It is a metaphor drawn from the custome of Merchants which keep in a book all that is owing to them and it is therefore translated number reckon and Rom. 5. five times imputed Trespasses The Greek word comes from a word that signifies to fall besides it is translated fall Rom. 5.12 offences Rom. 4. foure times Vers. 20. Be ye reconciled to God They were reconciled to God before See Ch. 6.16 but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance Vers. 21. Sinne for us as he was made a Sacrifice for sinne for the sin offerings in the Old Testament were called sinne Again he was made sinne for us by imputation because our sinnes were charged upon him but he had not sinne in his nature 1 Pet. 3.21 See vers 24. Bifield See Grotius Who knew no sinne That is experimentally he felt no sinne in his own heart he acted no sinne in his life But otherwise he knew fully what sinne was he knew what the nature and effects of it were The righteousnesse of God 1. Righteous by such a righteousnesse as God requireth 2. He saith in the abstract we are righteousnesse it selfe that is perfectly and fully righteous 3. We are made so in him not in our selves inherently Not the essentiall righteousnesse of Christ that is infinite that were to make a creature a God but the righteousnesse according to the law to which the God-head of Christ though it was wrought in the humane nature gave an efficacy or excellency CHAP. VI. Vers. 1. REceive not the grace of God in vain Not that the saving graces of faith and love and the like may be received and lost again which is the Popish collection from this place but the doctrine of grace and faith is here meant Grace is taken for the free favour and good will of God 2 For the grace of the Spirit faith love 3 For the manifestation of Gods grace so the Gospell is called the grace of God the grace of God which brings salvation Titus both because it comes from Gods meere good will and because in that doctrine there is a manifestation of the grace of God so the grace of God is often received in vain This Word of the Gospell is received 1. By hearing 2 By understanding 3. By faith 4. By affecting There may be a receiving it in vain in all these respects we may heare in vain understand in vaine believe in vain shew some affection in vain A thing is received in vain three waies 1. When it is so done that no effect at all follows 2. When the effect chiefly intended and designed follows not or not proportionably to the means and opportunities we have enjoyed The Word of God cannot be received in vain in the first sense so as that no effect shall follow
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
where they are Paul hath reference to the place Gen. 23.4 See 47. Gen. 9. On the earth Theophylact and Oecumenius following Chrysostome say that not onely Canaan or Palestina is understood but the whole earth Vers. 17. Offered up Isaac Either because he presented him unto God upon the Altar which was an offering of him up or rather because he had fully purposed to have perfected the offering by his sonnes death had not God himselfe interposed from heaven to restraine him Vers. 19. Accounting Or reasoning Ratiocinatus Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ratione apud se subducta cùm secum perpendisset considerasset ratiocinatus esset suaque ratione conclusisset Estius The argument that prevailed with him was that which followes From whence also he received him in a figure That is say Erasmus and others in the type of the resurrection viz. Of Christ whose humane nature like a Ram was truly slaine and after raised again by the power of the Deity and freed from death as Isaac Pareus interprets it thus non secut atque si Deus eum ex mortuis suscitasset as if God had raised him up from the dead The neerenesse of death wherein Isaac was was a similitude of death Vers. 21. And worshipped leaning upon the top of his staffe Lifting up his body to do reverence unto God thereby testifying his humility faith and hope Vers. 25. Then to enjoy the pleasures of sin for a season Greek then to have the momentany fruition of sin so Chrysostom Theophylact and Oecumenius read it Honours pleasures delights are called the pleasures of sinne not because they are so in themselves but because they are occasions and instruments of sin and are seldome had or held without some sin or other Vers. 26. For he had respect unto The Greek word signifies to look up in admiration curiously which is translated in Latine suspicere The recompence of the reward That is to the blessing promised to Abraham Vers. 35. Others were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympanizatì sunt Their bodies were racked out as a Drum What they suffered hath exercised all our Grammarians Philologers and Antiquaries that have enquired into the racks and tortures of those times we translate it roundly they were tortured Saint Pauls word implies a torture of that kind that their bodies were extended and rack't as upon a Drum and then beaten with staves what the torture intended in that word was we know not The Lxx use this word 1 Sam. 29.13 See my Greeke Gritica Not accepting deliverance From death viz. On persecutors termes and conditions cum nollent recipere conditionem oblatae redemptionis Estius See more there That they might obtaine a better resurrection It is usuall in Scripture sometimes to put a comparative for a positive or superlative that is a good or the best resurrection if we take it comparatively it is meant of a better resurrection then the persecutors offered them they were at their enemies disposall and as dead men but if they would have turned from the faith they should have beene restored to life therefore it is elegantly called a resurrection because they were as dead men being in their power yet they hoped to obtaine a better resurrection viz. From an inflicted death to eternall life Vers. 37. Were tempted Beza saith it is much this should come in after the recitall of most sharp Capitall punishments and which he mentions also after and the Syriack interpreter hath it not Beza therefore would rather have it read were burned But the word tempted may well be retained when they saw they could do no good with violence they made them great promises and tried whether they could prevaile that way as appeares in the Martyrologie Vers. 38. Of whom the world was not worthy They have that excellency as the world is not worthy to enjoy them they are not worthy of their presence that they should so much as live amongst them they are rather fit to be set as Stars in heaven and be before the Lord in his glory Vers. 39. They received not the promises viz. In their reall exhibition Vers. 40. That they without us should not be made perfect Not that they were not taken to heaven but before Christ they had not that perfect State in heaven which now we and they are presently possessed of For they expected in heaven their Redeemer even as soules now expect the resurrection of the body CHAP. XII Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion for as the cloud did guide the Israelites through the wildernesse to the Land of Canaan so the faithfull now are to be guided to the heavenly Canaan by the examples of good men Perkins In their life and conversation they witnessed by word and deed to Gods Church 2. In their death many of them witnessed by their bloud 3. Hereafter they shall witnesse for or against us Doctor Taylor Let us lay aside every weight That presseth down that is all earthly affections and what ever may hinder us in our spirituall course See Beza And the sin which doth so easily beset us The similitude saith Deodate seemes to be taken from such long and large garments as were wont to be laid off in races to be so much the freer The Greeke work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nomen composâ—ium signifying well that is easily besetting And let us run with Patience the race that is set before us This race is the course it selfe wherein we strive by running for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife-race whereby is signified all kind of strife in this manner whether it be by running wrestling hurling or any other way but here he speaks of running To run the race is to strive by running he meanes especially the false of our faith 1 Tim. 6.12 See 2 Tim. 4.7 Vide Grotium Vers. 2. Looking unto Iesus the Author and finisher of our faith Faith here is taken for all grace it is a compleat work at first as Christ is the author of it but he is the finisher also that is upholds and maintaines it Vers. 4. Striving against sinne That is as interpreters of good note observe either against the wickednesse of the enemies of the Gospell which by cruell and bloody courses strive to force men from the faith or against sinne that is against sinners v. 3. Or against sinne in your selves Vers. 5. My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him The Greeke word translated Despise Imports the littling or thinking of them little doe not little or slight the chastenings of God in thy thoughts nor doe not thinke thy afflictions so great that thou must
needs sinke and faint under them Rebuke is chiefely referred unto words and chasten is chiefely referred unto the Rod and sharpnesse of discipline Vers. 7. God dealeth with you as sonnes That is he comes to you in the crosse not as a Judge and revenger but as a kind and loving Father Perkins Vers. 11. Afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby That is afflictions and chastisements which seize upon Gods Children doe leave after them amendment of life as the needle passeth through the cloth and leaveth the thred behind it The Greeke word translated exercised is properly spoken of them qui nudi exercentur in palaestra and it is translated to all kinds of more vehement exercise Chrysostome and Theophylact urge this Metaphore and say correction is called an exercise because it makes the faithfull as certaine champions more strong and invincible in patience Vers. 13. Least that which is lame be turned out of the way The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be taken in two senses either for the luxation or sprayning of some Member or joynt necessary for walking which being dislocated takes away all use of walking or else for straying from the way which to most Interpreters seemes most probable Vers. 15. Looking diligently least any man faile of the grace of God He means not only to make us carefull for our own particular but watchfull over others as the reason annexed imports least thereby many be defiled Trouble your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word doth properly signifie to trouble and hinder a mans rest it is used onely here Or prophane person as Esau This example may serve to expound what he meanes by prophane The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicitie wicked Esau not considering this despised it So God hath appointed his Ordinances to be meanes of grace and life to men when they doe not know and beleeve this and receive it by them they are prophane Vers. 17. He was rejected viz. By his Father Gen. 27.35.37.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to obtaine that which we will For he found no place of repentance though he sought it carefully with Teares viz. In his Father not in himselfe that is for all his crying he could not move his Father to change his minde and repent himselfe of his blessing Iacob so Beza Estius Mr. Perkins and others expound it See Gen. 27.34.38 Pareus and à Lapide would have the relative it referred not to repentance but to blessing Vers. 21. I exceedingly feare and quake Those words are not to be found in all the Bookes of the Old Testament Perkins See Exodus 19.19 Verses 22 23 24. But ye are come unto Mount Sion and unto the City of the living God The Apostle in a heap of words amplifies the high dignity of every one effectually called Not that we have now full fruition of the glorious Deity but first the use of Scripture is to speake of things that shall be in the present time or time past to signifie certainty of accomplishment in time prefixed 2. We have present title thereto Gal. 4.1.2 3. We are united with God in Christ and Made one body with the whole Church Triumphant and Militant Doctor Sclater Vers. 23. The spirits of just men made perfect They are said to be perfect in respect of grace though not of glory till the body be there also Quia carnis infirmitatibuâ— non sunt amplius obnoxii deposita ipsa carne Calvinus Vers 24. And to the bloud of sprinkling It is so called in allusion to the Passeover where the blood of the Paschall Lambe was sprinkled on the posts of the doore to save the house from the stroake of the revenging Angel Mr. Hildersam That is that blood which is sprinkled and applied to us pleades and cries for mercy unto God for us That speakes better things then that of Abel See Gen. 4.10 That cried for vengeance this for pardon of sinnes Vers. 25. See that ye refuse not him that speaketh See that ye shift not him off that speaketh some say it hath reference to the 19 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est deprecari v. 19. repellere recusure repudâ—are ut hoc loco Pareus Vers. 26. Yet once more I shake not the earth onely but also Heaven The civill State and Ecclesiasticall to say some Pareus saith by Heaven and earth he understands both the frame it selfe of Heaven and earth and the inhabitants of both Angels and men Vers 27. The removing Mutatio Tremel Translatio Erasm. Ar. Mont. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a common fault among translators that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof They understanding that the things here said to be shaken were the Jewish Ordinances translated their disposition a Removall and the truth is they were removed but the world signifieth no such thing As its naturall importance from its rise and composition is otherwise so neither in Scripture nor any prophane Authour doth it ever signifie properly a removall Translation or changing is the onely native genuine import of it Removall is of the matter Translation of the form onely Heb. 11.5 we render it translation and change Heb. 7.12 CHAP. XIII BIsh Andrews calls this Chapter the Chapter of Remembrances or the Remembrancers chapter Vers. 2. Be not forgetfull to entertain strangers See Rom. 1.13 1 Tim. 3.2 5.10 1 Pet. 4.9 The study of this vertue was then very necessary when there were no publique Innes and the godly were often banished lest they should either want entertainment or else goe to Infidels For thereby some have entertained Angels unawares As Abraham and Lot Genes 18.13 19 2. Vers. 3. Remember them which suffer adversity The Greek word is a generall word which may be extended to all kinds of afflictions or if it be restrained it commonly signifies those that are sick or suffer bodily paines As being your selves in the body q d. because you are fellow-members with them in the same mysticall body as Calvin interprets it Or as Luther seeing your selves are yet in the body you your selves are exposed to the like sufferings and therefore should Christianly remember them Quod cuiquam cuivis accidere potest Hodie mihi â—ras tibi Pareus likes this best See Beza Vers. 4. Marriage is honourable in all Not let marriage be honourable as the Papists say but marriage is honourable the latter part of the sentence being affirmative sheweth that the Apostle meant to speak affirmatively in the former also I follow Pareus who would have it so meant rather then Gerh. who thinks both readings come to one In all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in all men And this is the true and proper
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
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
whole Crop so is the small number of true Beleevers reserved by grace to the whole field and crop of the world CHAP. XIII IF we compare this description of the Beast in this Chapter with that in the 17. we shall easily perceive that by both Beasts the Romane State is represented but yet not of the same time This designes old Rome or the Romane State as it was especially under the heathen Emperors although Antichrist be not excluded from that description For the perfect Beast is propounded having seven heads the last of which is Antichrist The 17th Chapter describes Rome as it was after The first Beast representeth the persecuting Emperours and is described in the beginning of the Chapter The second Antichrist and begins at ver 11. and so forward to the end of the Chapter Vers. 1. And I saw a Beast arise up out of the Sea having seven heads and ten hornes and upon his heads ten Crownes Rise up Signifyeth to get strength Dan 4.8 and 8.8 Out of the Sea That is of many and divers peoples which it had vanquished Crownes for dignity hornes for power and heads for subtilty The seven Heads are seven Hills and ten Hornes are ten Governments Mr Dod. The hornes of the Beast are crowned and not his heads because the Romane Empire hath alwaies more prevailed by power than by policy but the Dragon hath his heads crowned and not his hornes therefore he hath alwaies done more by policy subtiltie than by power and strength Vers. 2. And the Dragon gave him his power viz. That Dragon mentioned 12.3 the Devill that old Serpent 12.9 whom Moses also set forth by the Serpent Gen. 3.1 The Dragon hath something of the Serpent but flying is added to it that is swiftnesse of moving Vers. 8. Whose names are not written in the Booke of the life of the Lambe slaine from the foundation of the world Some thinke this is not spoken of Election since Christ as Mediatour was elected but of those which the Father gave to Christ in the Covenant before the world Others refer this from the beginning of the world to the book of life as Apoc. 17.8 rather than to the Lambe slaine not as though there were any absurdity or incongruity in the speech as Ribera being so justifiable by the parrallell places of Scripture Weemes and other learned men say from the beginning not from eternity in reference to that promise Gen. 3.15 the death of Christ being then publisht that is slaine as well then as now not only in the Counsell and Decree of God whereby he is borne and slaine in all times and places nor only in regard of the eternall power efficacy and merit of his death but also in respect of the heart of the Beleever whose faith makes that which is locally absent after a sort truly and really present Mr Perkins In regard of Gods acceptation of it for Belleevers in the types and shaddows of it whereof the Ceremoniall Law was full Dr Tailor Vers. 9. If any man have an eare let him heare A solemne preface before some great matter and diligently to be observed Mat. 11.15 and 13.9.43 Mark 4.9.27 and 7.16 and 8.18 Luk. 8.8 and 14.35 See afore Ch. 11.7.11.29 that is let him heare with his eare let the eare do its work and not be idle Vers. 10. He that leadeth into captivity shall go into captivity Rome which had led captive the Christians is become a Captive to the Goths and Vandales For lead and goe there is an elegant para nomasia in the Greek He that killeth with the Sword must be killed with the Sword Domitian which had slaine so many Christians with the Sword he also was slaine by the sword and 17 of his own Servants So Grotius Here is the patience and faith of the Saints That is by this the patience and faith of the Christians is confirmed because they knew that God would revenge their injuries Ver. 11. This Beast can be no other but the Pope of Rome who riseth out of the earth that is out of most base beginnings and steppeth or riseth above the earth and all earthly power he hath hornes like the Lambe that is professeth the meeknesse and innocency of Christ which the Turke never did but speakes like the Dragon which is to be understood partly of his blasphemous speeches which he doth utter partly of the Doctrines of Devills which he doth teach partly of those hellish Curses which he thundereth against the true professors of the faith partly of those great promises which like the Prince of the world he maketh to those that do adore him Down of Ant. l. 1. c. 4. The Pope of Rome with his Clergy for the Pope by himselfe and alone though he may be tearmed a false Prophet yet he maketh not up the Beast except his Clergy be joyned with him since the Beast doth signifie a company of men composed of a certaine order of members Vers. 12. Whose deadly wound was healed All the Papists almost say that Antichrist is understood by that Head which was wounded who shall feigne himselfe dead and shall rise againe by the devills helpe And that they say is the common and received opinion of the Fathers Vers. 13. He maketh fire come downe from heaven on the earth The Pope say the Papists doth not cause fire to come down from heaven therefore he is not Antichrist This cannot be taken litterally because the whole Chapter is mysticall it is an allusion unto 1 King 18.24 that is Antichrist shall make his false Religion appeare to men to be the truth as effectually as if like Elias he should cause fire to come from heaven for a confirmation of his Doctrine Squire on 2d of Thes. Mr. Mede saith Excommunication is meant which is saith he not unaptly resembled to fire from heaven or lightening For what is it in the name of God to deliver any one over to that eternall fire other than to call for fire from heaven especially since that punishment of the wicked proceeding from God is often in this Book set forth by the Lake of fire and brimstone or Asphaltites where Sodom and Gomorrah were burned with fire rained down from heaven If that fire which Antichrist shall cause to descend from heaven be litterally understood it agreeth to the Pope because in divers Popisth miracles there hath been as they say fire brought down from heaven But it is rather to be understood mystically and allegorically as well as other Prophecies of the Revelation Descending of fire from heaven in Scripture signifieth three things 1. Gods approving of the Religion and Sacrifices of his Servants 2. His sending down of the graces of the Spirit upon his children Act. 2.3 3. His vengeance executed from heaven upon his enemies Antichrist doth by such signes and wonders confirme that Doctrine and Religion which he professeth as though God answered him by fire
that all the rest shall be raised in the same moment Resurrection is used commonly in Scripture to expresse a high degree of advancement after a low ebbe of misery Ezek. 37. Esay 26.19 Those that were beheaded shall live Priests of God That is sanctified to offer spirituall service Vers. 7. Satan shall be loosed out of his prison Because the very acting of the power which he hath is at the dispose of God Uers. 8. Gog and Magog There is scarce a darker passage than this about Gog and Magog for we read them joyned together only twice once in the Old Testament Ezek. 38. 39. ch and in this place All the Schoole-men almost follow the Glosse and Prosper who hold that by Gog an hidden and secret enemy of the Church is meant by Magog an open enemie therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church Pareus interprets Gog and Magog to be those foure Angels bound at the great River Euphrates ch 9.14 Gog signifieth Asia minor having that name from Gyges the King thereof Magog is Hierapolis the chiefe seat of Idolatry in Syria built by the Scythians and from them hath that name So that by the land of Magog we are to understand Syria and by Gog Asia minor And for as much as the Princes and people of Syria and Asia minor were the most grievous enemies of the Jews by whom they sustained the chiefest calamities after their returne before the coming of Christ therefore by an usuall speech in the Jewish language the mortall enemies of the Church are called Gog and Magog And in this sense John the Divine useth these names Gog and Magog to signifie the enemies of the Church meaning not the same enemies whereof Ezechiel speaketh but the like enemies of the Church which should afflict the true Christians as Gog and Magog afflicted the Jews Vers. 10. And shall be tormented day and night for ever and ever Ever hath no end but here is a plurality for ever and ever Vers. 11. And I saw a great white throne A great throne Because set for the great that is the universall judgement of the whole world white Shining with celestiall light and majestie The white colour in Scripture is used to represent purity and glory here it signifieth that the Judge shall give most just and uncorrupt judgement and free from all spot of partiality Vers. 12. And the bookes were opened There are two books 1. Of Gods omniscience in which all our speeches deeds thoughts are registred Psal. 139.15 Mal. 3.16 2. Of every mans conscience Luke 16.9 Rom. 2.15 And the dead were judged The Apostle here speaketh prophetically and putteth the past time for the future they were judged that is they shall be judged Vers. 14. And death and hell were cast into the lake of fire That is the dominion of death found no where but in hell CHAP. XXI Vers. 1. AND I saw a new heaven and a new earth The interpretation of this saith Brightman may be taken out of Heb. 12.26 Heaven in this part of the Revelation is put for the more pure Church and the earth for the degenerating Citizens thereof Vers. 2. New Jerusalem comming down from God St Iohns new Jerusalem and Ezechiels City and Temple from 40. Chapter to the end say some are contemporary and signifie one and the same thing Ob. Iohn saith he lookt for a temple and saw none Sol. He meanes in comparison of the former manifestation they had of God and those darke wayes he had shewed himselfe in it should be as glorious as heaven it selfe longè uberior manifestatio Bright No Temple in opposition to the Jewish Temple but a Gospell-Temple Mr. Bridge Vers. 3. Behold the Tabernacle of God is with men and hee will dwell with them A Tabernacle is moveable therefore say some this is not spoken of heaven 2. Yet this glorious Church of Jews and Gentiles shall have ordinances Vers. 4. And God shall wipe away all teares from their eyes The meaning is he takes from them all sorrow and crying and paine as the Spirit explicates himselfe Dr Sclater The phrase is taken out of Esay 25.8 and it is an allusion to the naturall affection of Mothers which are wont to please little children crying and to wipe away their teares Pareus à Lapide And there shall be no more death Neither the first nor second Vers. 8. But the fearefull Here is a catalogue of the damend crue and the fearefull are in the forefront that is those which are so afraide of bodily dangers and miseries that they count it their best course to save themselves from such evill by neglecting their duty And unbeleeving Which give not credit to the word of God Vers. 18. and 19. The State of this heavenly City is shadowed by precious stones and gold to signifie as well the durablenesse as the excellencie thereof Vers. 22. For the Lord God Almighty and the Lambe are the Temple of it This cannot be understood of heaven See 24. 26. verses Vers. 24. And the Kings of the earth do bring their glory and honour into it To the Church not when in heaven Mr. Burrh on Hos. Vers. 26. And they shall bring the glory and honour of the nations into it There shall bee a more glorious presence of Christ whether personall or what it will we determine not among his people than ever yet was since the beginning of the world CHAP. XXII Vers. 2. AND yeelded her fruit every moneth Were the trees so created at first that if sin had never entred in which hath brought into the world thornes briars sweate of face and difficulty of living they would have flourished alwayes laden with their fruites This allusion here seemes to intimate some such matter and perhaps Christ would never have cursed the Fig-tree that was void of fruit when the time of Figs was not come unlesse it ought to have borne figs at all times by the first nature thereof Marke 11.13 Vers. 4. And they shall see his face Not that men shall have a beatificall vision of God here but such a glorious discoverie of the will of God that it shall be a beatificall vision in comparison of what was before seen Vers. 8. I fell down to worship before the feet of the Angell See Rev. 19.10 Vers. 12. To give every man according as his worke shall be Marke he saith not to the worke or for the worke but to the worker according to his workes Perkins Vers. 15. And whosoever loveth and maketh a lye Some apply it to hypocrisie others to hankering after the old way of Idolatry Vers. 16. The bright and Morning Starre That is Christ it is not unusuall to call any eminent person by this name See Esay 14.12 Vers. 17. And the Spirit and the Bride say come
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 〈◊〉