CLAVIS BIBLIORVM THE KEY Of the BIBLE Vnlocking The Richest Treasury of the Holy Scriptures WHEREBY The 1 Order 2 Names 3. Times 4 Penmen 5 Occasion 6 Scope and 7 Principall Parts Containing the Subject-Matter of every Book of Old and New Testament are familiarly and briefly opened For the help of the weakest capacity in the understanding of the whole BIBLE By FRANCIS ROBERTS A. M. Pastor of the Church at Augustines LONDON Col. 3.16 Let the word of Christ in dwell in you richly in all wisdome London Printed by T. R. and E. M. for George Calvert and are to sold at his shop at the signe of the Half-Moon in Watling-street neer to Pauls stump 1648. AN EPISTLE To the READER THere is no one duty more commanded or commended in the Word of God or more practised by the Saints of God then the diligent and conscientious reading of the holy Scriptures Our Saviour Christ commands us not only to read them but to search into them The Apostle Paul commands us not only to have them with us but in us and not only to have them in us but to have them dwelling and abiding in us richly in all wisedome David professeth of himselfe that the Law was in the midst of his bowels And that he had hid the word in his heart that he might not sinne against God Austin saith of himselfe that the holy Scriptures were his holy delight And Hierome tels us of one Nepotianus who by long and assiduous meditation of the holy Scriptures had made his breast the Library of Iesus Christ. And for my part I have alwayes observed that the more holy and humble any man is the more he delighteth in the holy Scriptures and the more profane and proud any man is the more he slighteth and undervalueth them Cursed is that speech of Politian that proud Critick that he never spent his time worse then in reading the Scriptures And famous is the Answer of Basil to that cursed Apostate Julian who said of the Sciptures That he had read them understood them and condemned them But Basil answered him excellently That he had read them but not understood them for if he had understood them he would not have condemned them No man that hath the Holy Spirit but will love those books which were written by holy men as they were moved by the Holy Spirit As David said of Goliah's sword There is none to that give it me So may I say of the Holy Scriptures There are no bookes like these Books which are able to make thee wise unto salvation and to make the man of God absolute and perfect unto every good worke And therefore let me perswade all men to read these books not only to read them but to meditate in them day and night And to hide them in their hearts as a divine cordiall to comfort them in these sad dayes as a divine lampe to guide them in this houre of darknesse and as part of the whole Armour of God to inable them to resist temptation in this houre of temptation that is now coming upon the whole earth And when they read them 1 To read them with an humble heart for God hath promised to give grace to the humble and to teach the humble his way 2 To read thē with prayer that God would open their eyes that they may understand the wonders of his law 3 To read them with a godly trembling for feare least with the spider these should suck poison out of their sweet flowers and wrest the Scriptures to their owne destruction as they that are unstable and unlearned 4 To read them with a purpose to practice what they read He that practiseth what he understandeth God will help him to understand what he understands not 5 To read them in an orderly and methodicall way And for their better help herein to take this ensuing Treatise in their hands It is short and pithy It sets the whole Bible before them in an orderly plaine and perspicuous manner and helps them to understand every book The Author of it is a godly learned Minister well knowne and very well esteemed on in this famous city The Book it selfe is called the Key of the Bible because it unlocks the richest Treasury of the Holy Scriptures Take this Key with you whensoever you goe into this Treasury And pray unto him that hath the Key of David that openeth and no man shutteth and shutteth and no man openeth that he will open this Treasury unto you The Rabbins say that there are foure Keyes that are in Gods keeping The Key of the clouds The Key of the wombe The Key of the grave The Key of food I may adde that there is a fifth Key also in Gods bestowing which is the Key of the Scriptures The God that made these books can only un-riddle these Books And therefore when you use this Key pray for that other Key and pray unto Christ to deale with you as he did with his Apostles To open your understanding that you may understand the Scriptures So prayes Your Servant in Christ Iesus EDMUND CALAMY Imprimatur EDMUND CALAMY AN INTRODUCTORY Advertisement TO THE READER Containing some Generall Directions for the Right Understanding of the Holy Scriptures And how this present Treatise is to be improved most advantagiously to that end THe Holy Scriptures are the lively Oracles of the living God unfolding the secrets of his will to man The Epistle of Iesus Christ Revealing from heaven the saving mysteries of his sweetest love unto his Church and the Blessed Charter of the Saints which no Tract of time shall reverse whereby they hold of God all their present enjoyments in the life that now is and all their future hopes of that life which is to come Chrysostom prefers Scripture before Angels saith Get you Bibles the medicines of the soule Iob esteemed them more then his necessary food Paul delighted therein touching the inward man David preferred them before the honey and honey-combe before great spoyl thousands of gold and silver all riches and therefore accounted them his heritage his Counsellors his comfort c. Yea professeth his heart did break for longing to Gods judgements at all times And every godly and truly blessed man should make the Scriptures his delight and meditate therein night and day Notwithstanding how many gracious soules are there whose delight it is to repair often to this Sanctuary of the Scriptures as Augustine stiles them but cannot tell what they see there of the Lord and of his glory who frequently read in this blessed Book but like the Ethiopian Eunuch understand not or not to purpose what they reade And this comes to passe 1 Partly through the sublimity of those supernatural and heavenly mysteries therein revealed whereby
read the Prophet Isaiah that he might understand it the Lord sent Philip to instruct him to convert him The Eunuch was Baptized and went on his way rejoycing 7. Finally The true and solid understanding of the Scripture is the foundation of all possible benefit or advantage by the Scripture For how should we forsake sin deny ungodlinesse and worldly lusts and labour to get out of our carnall condition till by Scripture we be convinced of the sinfulnesse of sinne and danger of our naturall condition How should we desire Christ earnestly or accept Christ delightfully till we understand by the Scripture what want we have of Christ what worth there is in Christ Till we understand Scripture Principles how shall we receive them Till we understand Scripture-Promises how shall we believe them Till we understand Scripture-commands how shall we obey them Till we understand Scripture-directions how should we follow them And till we understand Scripture-comforts what supporting sweetnesse can we expect from them O therfore labour diligently to understand the Counsels of God then you will be in more immediate capacity of reaping all spirituall benefits by the word of God The understanding of the Scriptures saith Hierome is the true meate and drink which we have from the word of God Therefore as he saith elsewhere Let 's fetch fit timber out of the Scriptures to build in our selves an house of wisdome Hitherto of the worth of Scripture-knowledge Now of the way how to attaine it That Holy Scriptures may be more profitably and cleerly understood certaine Rules or Directions are to be observed and followed These Directions might be digested into two Ranks viz. I. Some more speciall and peculiar more particularly concerning Schollers As 1 The competent understanding of the Originall languages Hebrew Caldee and Greek wherein the Scriptures were written 2 The prudent use of Logick for orderly and methodicall Resolution of the Text c. 3. The subservient helps of other Arts as Rhetorick Naturall Philosophy c. Without which it is impossible satisfactorily to interpret the Scriptures For as Ambrose well observes Though Penmen of Scripture wrote not according to Art but according to Grace which is above all Art for they wrote what the spirit did Dictate to them yet they that have written of Art have found an Art in their writings c. 4 The benefit of humane Histories to illustrate and cleere the divine 5 The conferring of ancient translations with the Originals especially the Greek version of the Old-Testament by the Lxxii much followed in the Allegations of the New Testament and the Syriack version of the New Testament 6 The prudent use of the most Orthodox learned and judicious Commentators 7. Constant caution that all Tongues Arts Histories Translations and Comments be duly ranked in their proper places in a subserviency under not a Regency or Predominancy over the Holy Scriptures which are to controule them all For when Hagar shall once usurp over her Mistresse its high time to cast her out of doors till shee submit herselfe Many such things ought be insisted upon but that is besides my present intention II. Some more generall and common directions which may be of use to all sorts of Christians learned or unlearned especially unto the people for promoting whose understanding in this blessed Book of God these ensuing Rules faithfully followed may through divine blessing prove abundantly advantagious viz. I. Rule Beg wisedome of the only wise God who gives liberally and upbraids not That by Gods wisedome you may know Gods minde by the assistance of that spirit which indited the Scripture you may discerne the true sense and meaning of the Scriptures For what the woman said of Iacobs well may much more be affirmed of these wels of salvation Thou hast nothing to draw with and the well is deep Scripture mysteries are profound Our capacities very shallow when we know most we know but in part therefore pray with Hierome I desire to enter into thy house the Church by thy way the Scriptures O direct my way lest I fall in thy Scriptures by which I desire to enter Intreat the Lord to anoint thine eyes with eye-salve that thou mayst see to open thine understanding as sometimes he did the Apostles to understand the Scriptures When thou settest thy selfe to peruse the Scripture from day to day forget not to dart up Davids sweet petition unto God Open thou mine eyes that I may behold wondrous things out of thy law II. Rule Labour sincerely after a truly gracious spirit then thou shalt be peculiarly able to penetrate into the inward marrow and mysteries of the Holy Scriptures He will best comprehend Scripture meaning in his head that hath got the Scripture law written in his heart Thou wilt never saith Bernard understand Pauls meaning unlesse thou drinkest of Pauls spirit Gracious persons are illuminated persons they have the anointing that teacheth them all things viz. necessary to salvation The Lord delights to impart his secrets to them that feare him What man is he that feareth the Lord him shall he teach in the way that he shall chuse The Secret of the Lord is with them that feare him and he will shew them his Covenant Christ hath promised peculiarly to maniest himselfe to them that love him so as not unto the world and where Christ is so manifested the sense of Scripture is singularly manifested for Christ is the Kernell of the Scripture The gracelesse man though by light of nature and accomplishments of Art he may know much of Scripture theoretically and speculatively yet his light is but darknesse he reaches not to the life of understanding knowes Gods minde in Scripture only as we know far Countreys by Maps But the gracious person understands the Scriptures experimentally feelingly as a Traveller knows remote countries in which he hath actually been The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned But he that is spirituall judgeth all things we have the minde of Christ. III. Rule Peruse the Scripture still with an humble selfe-denying heart Be not puffed up or conceited with thine own knowledge or other perfections He that thinks he knows any thing knows nothing yet as he ought to know Empty vessels are most receptive so are selfe-emptying mindes It is a great help to knowledge not to be ignorant of our ignorance for â—ense of want spurs on indeavours after enjoyment The fructifying showers quickly glide away from the lofty hils but they stay and soake into the low valleys God that resists the proud yet gives grace to the humble and lowly And among other graces the grace of knowledge and understanding For with the lowly is wisedome The meek or humble will he guide in judgement and the meek will he teach
the heaven and earth Exodus Israel's departure out of Egypt c. 2 Some of them declare the instrumentall Authors or Penmen of them as the Titles of Prophets Books Isaiah c. who being extraordinary men of God guided by the Spirit their books are of divine Authority 3 Some denote the Churches or particular persons for whose sakes immediately some parts of Scripture were penned which affords light to divers passages therein 3. The Times of the Books set forth Partly the length or space of time in which things related were done as in Historicall Books which serve to disclose the connection and continuance of the History and Chronology Partly the time or season when the bookes were written which serves to cleare the understanding of divers particular passages which otherwise would be very difficult both in the Prophets and in the Apostles See therefore those two Tables for the Timeing of the Prophets and Epistles p. 104. to 107. and p. 177. to 186. Distinguish well betwixt times and times you dissolve many knots 4. Penmen being holy men of God extraordinarily inspired intimate to us the divine Authority of their writings This incites faith love and awfull Reverence to their books 5. The Occasion upon which the books were written together with 6. The Scope drift or End of the book being well considered give great light to the whole Book the whole frame disposition and chiefe Arguments handled in the book having a singular tendency to the Scope therefore as the Archer fixeth his eye steadily on the mark when he would shoot accurately so still fix your thought upon the Occasion and Scope of every book when you would peruse them understandingly 7. The Principall parts of the Book here Analytically laid down exhibit clearly to your view both the chiefe Subject or matters insisted upon in every Book as also the methodicall and orderly coherence of all the parts of the book with one another Books lookt upon confusedly are but darkly and confusedly apprehended But considered distinctly as in these distinct Analyses or Resolutions into their Principall parts must needs be distinctly and much more clearly discerned This the chiefe Purpose and Aime of this Book By these particulars to familiarize the Scriptures unto Christians that delight to converse with God in his owne book To whom I earnestly commend this direction for the more profitable use of this Book viz. That 1 Before they read any Book of Scripture they would first read what is in this Key said of that Book 2 In reading they would still remember the Occasion and Scope of the book and now and then compare the Principall Parts here with the Text And 3 After the Perusall of the Book they would read againe what this Key speaks of it Hereby the understaning will be cleared the Memory confirmed VII Rule Heedfully and judiciously observe the accurate Concord and Harmony of the Holy Scriptures though written by severall persons at severall times in severall places yet one and the same spirit inditing all is still like himselfe consonant to himselfe in all The Discord is in our mindes rather then in Gods word Hence Augustine let us be at concord in our own heart and the Scripture will have no discord in it There are Principally five notable respects in which Scriptures sometimes seem most contrary repugnant and opposite one to another when yet they are not dissonant but consonant and sweetly concording one with another As 1 When the Word or Phrase is used in severall Places not in the same but in severall senses and Acceptations 2 When they treat not of the same but of severall subjects 3 When they speak not of the same but severall parts of a thing 4 When they speak not in severall places according to the same but severall respects 5 When they intend not the same but severall times These things well considered will lay a notable foundation for reconciling all places of Scripture that seem to be any way opposite one to another Take the illustrations of theÌ„ severally 1. Scriptures seem opposite but are not when the same word or phrase in severall places is used not in the same but in severall senses and acceptations for the same words have oft times severall significations In such case distinguish the severall Acceptations and the Scriptures agree As Paul saith Work out your own salvation with feare and trembling But Iohn saith There is no feare in love but perfect love casteth out fear c. These places are not opposite because the word Fear in Iohn signifies a base servile stavish fear in Paul a filial childlike religious fear In this sense it is said of the SamaritaÌ„s they feared the Lord again they feared not the Lord i. e. they feared the Lord servilly and hypocritically for his Lyons but they feared him not religiously â—ilially sincerely Not to feare God aright is not to feare him at all Again Christ saith If a man keep my saying he shall never see death But Paul saith It is appointed to all men once to dye yet here 's no opposition for Christ speaks of death spiritual and eternall Paul of death temporal or corporall Further Ieremiah saith Cursed be the man that trusteth in man Christ saith except yee eatâ— the flesh of the Son of man yee have no life in you by eating understand believing v. 47. yet here 's no opposition Man signifies either meer man who is vaine deceitful c. Of him Ieremiah speaks Or man subsisting in the second person of God of him Christ speaks Moses saith God rested on the seventh day from all his work But Christ saith My father worketh hitherto and I worke yet here 's no opposition For the works of God are either Works of Creation whereby new kinds of Creatures are made so Moses intended that God rested from his work or Works of Conservation and Providence sustaining and governing his works created so Christ meant the father and he wrought still Adde hereunto Christ saith If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple But Paul saith Husbands love your wives No man ever yet hated his own flesh yet no opposition for Hatred is taken either Properly and absolutely so understand Paul or comparatively a lesse love being counted hatred of that understand Christ. Moreover Paul saith Therefore we conclude that a man is justified by faith without the deeds of the law But Iames saith yee see then how that by works a man is justified and not by faith onely yet no reall opposition For Iustification in Pauls sense signifyes an instrumentall Application of Gods righteousnesse viz. Jesus Christ to our selves and so Faith alone justifies before God but Iustification in Iame's sense signifies a Declarative Manifestation of the Truth of that Faith whereby we
are justified by the fruits and workes of it Paul speakes of our justification before God James of our justification beâ—ore men Paul of the justification of our persons by Faith Iames of the justification of our Faith it self by works 2. Holy Scriptures seeme opposite but are not when they treat not of the same but of severall subjects or severall matters As Christ promised the Apostles When the Spirit of Truth should come he should guide them into all truth But Paul testifieth that Peter erred and was to be blamed here are severall Subjects viz. Doctrine and Practise As to Doctrine the Apostles erred not therein because they had it immediately from God But as to matter of Practise Peter there erred dissembling fellowship with the Gentiles for feare of the Jewes Nor were any of the Apostles exempted from sinne and errour in Practise Again It is said in one place That Elijah went up by a whirlewind into heaven And in another Behold I will send you Elijah the Prophet before the coming of the great and dreadfull day of the Lord. Yet these places oppose not one another because here are severall Subjects spoken of the former being Elijah the Tishbite the latter Iohn the Baptist the New-Testament Elijah so called because he came in the Spirit and power of Elijah Furthermore Iohn the Baptist being asked if he were Elias Answered I am not And yet Christ saith Iohn Baptist was that Elias which was for to come viz. Not personally but virtually so here 's no opposition 3. Scriptures seeme opposite but are not when though they speak of the same matter or subject yet they intend not the same but severall parts therof As Paul saith In me dwels no good thing And yet he saith I delight in the Law of God which doubtlesse is good Yet these oppose not because in the former Paul speakes of his carnall unregenerate part in me that is my flesh dwels no good thing in the latter of his spirituall regenerate part I delight in the Law of God after the inner man Again Christ saith My father is greater then I. But Paul saith Christ Iesus being in the forme of God thought it no robbery to be equall with God Yet no opposition for in Christs person are two Natures viz. of God and man Now as Christ is God so he is equall to the Father as Paul meant As Christ is man so the Father is greater then he as himselfe said 4. Scriptures seeme opposite and contrary but are not when they speak of things not in the same but in severall respects notions or considerations For the severall respect removes all contradiction or opposition As Christ saith If I beare witnesse of my selfe my witnesse is not true But elsewhere he saith Though I beare record of my selfe yet my Record is true Yet here 's no opposition indeed because Christ speaks of bearing witnesse of himselfe in severall respects In the former place of bearing witnesse to himselfe disjunctly and solely without the Father so his witnesse were not true In the latter of bearing witnesse of himselfe conjunctly or jointly with the Father so his witnesse of himselfe is true Againe Iohn saith He that is borne of God committeth not sinne nor can sinne And yet elsewhere If we say that we have no sin we deceive our selves and the truth is not in us If we say that we have not sinned we make him a lyar c. Yet here 's no reall opposition for in some respects they that are born of God may be said to sin in some respects they sin not They have sinne originall in them and actuall sin through infirmity c. is done by them while they are in this world But they sin not as unregenerate men sin viz. 1 Not against the Gospel-Remedy Jesus Christ. 2 Not as under the Reign of Sinne 3 Not with a full will 4 Not presumptuously 5 Not habitually 6 Not with allowance of themselves in any bosome corruption 7 Not totally and Finally Furthermore God saith I am the Lord I change not And elsewhere saith I will repent of the evil that I thought to do unto them And I will repent of the good wherewith I said I would benefit them Yet no reall contradiction for in some sense God cannot repent viz. Affectively in respect of his essence no nor in respect of his eternall Decree In some sense after the manner of men he is said to repent viz. Effectively in respect of his works which he effecteth when he doth something crosse to what he had formerly done as when he drowned the world which he had made dethroned Saul whom he had annointed King c. Adde to these it is said of Christs Kingdom It shall have no end but be established for ever But Paul saith Christ at the end shall deliver up the Kingdome to God even the Father Yet no reall opposition For Christs Kingdome may be considered in divers respects viz. 1 As it is Essentiall belonging to Christ as God So he he shall never deliver up his Kingdome 2 As Oeconomicall Dispensatory or Mediatory The Mediatory Kingdome of Christ is considerable in respect of The substance of it so Christ our Mediatour shall be head of his Church and mysticall body for ever The Circumstance of it or manner of administration of it by Word Sacraments Effusion of the Spirit c. And thus at last Christ shall deliver up the Kingdome to the Father for then God in Christ face to face shall be an endlesse Sabbath Sermon Sacrament all in all 5 Finally Scriptures may seeme but are not really opposite when they intend not the same but severall times Or at least when they speake of the same times in severall respects Distinguish wisely the times and respects and the opposition ceaseth As Iotham the sonne of Vzziah is said to Reigne sixteen yeeres in Ierusalem And yet mention is made of the twentieth yeer of Jotham son of Uzziah Notwithstanding here 's no reall opposition in this computation For Iotham reigned alone onely 16. yeers but he reigned with his Father Vzziah who could not mannage-the affaires of the Kingdome being smitten with leprosie 4. yeers before in al 20 years Again Matthew saith After six dayes Iesus taketh Peter James and John his brother and bringeth them up into an high mountaine apart But Luke saith About an eight dayes after these sayings he took Peter and John and James and went up into a mountaine yet no opposition For 1 either it may be said Luke's expression of about an eight dayes after hath a latitude and may beare a day under and Matthew's expression hath a latitude After six dayes and may beare a day or two over 2 Or Matthew numbers the dayes exclusively Luke inclusively Furthermore the time of the Government by Judges in the Book of Iudges is computed to be about two
beginning of the eleventh moneth of the fourtieth yeare viz. 38. years and upwards as Iun. and Ainsw observe And this may remarkably be evinced by comparing Numb 1.1 and 36.13 diligently with Deut. 1.3 which as above demonstrate both the beginning and ending of this History of Numbers Scope Lively to set forth the rich blessing of God upon Israel in their wonderfull increase his vigilant providence over them in all their wildernes journeyes and difficulties and yet his severity against their corruption for which many of them perished in the wildernesse after they had been delivered out of Egypt so that they could not enter into his rest because of their unbeliefe Heb. 3.19 Iude ver 5. Principall Parts This Book of Numbers containes an Historicall narration of Israels 1 Preparation for their Journey 2 Iourney it selfe and 3 of their Station I. Israels Preparation for their Journey wherein three things I. The Numbring of them which was 1. Civil both of all the heads of the people according to the families c. 1. and of the order of the Tribes in their Tents c. 2. 2. Sacred where is reckoned up both the number of Levites and other officers about the Tabernacle c. 3. as also their order and ministry c. 4. II. Lawes 1. Common about Sanctimony whether necessary c. 5. or voluntary c. 6. 2. Particular for the Princes offering of every Tribe at the dedication of the Tabernacle and Altar c. 7. For the Levites service c. 8. III. The manner 1. Of their sanctification and order c. 9. And of their Journeying c. 10. II. Israels journeys which are distinguished by the history of their eight notable Murmurings in their way viz. 1. Irksomenesse of their Journey 2. Loathing of Mannah c. 11. 3. Aarons and Miriams emulation against Moses c. 12. 4. Their unbelief at Kadesh where are recorded Their murmuring c. 13. The judgement of God for it c. 14. Their reconcilement to God afterwards c. 15. 5. The envy of the Levites and others against the Priests c. 16. 6. The indignation of the people for the precedent judgement where are set down both their Murmurâ—ng c. 16.41 42 43. and their Reconcilement c. 16. vers 44. to the end and c. 17 18 19. 7. Murmuring for want of water c. 20. 8. Murmuring because of the way and the light bread and so were plagued with fiery serpents c. 21. III. Israels Station State or condition when they were now nigh to the possession of their inheritance c. 21. to the end of the Book Here is set down a double State or Condition 1. Of the people themselves 2. Of their inheritance 1. Of the people themselves either as 1. overcoming their enemies and possessing the land c. 21. 2. Tempted by Magicall Arts and inchantments c. 22 23 24. 3. â—nsnared with and plagued for idolatry and fornication c. 25. 4. Reconciled to God and numbred for the entring upon the inheritance c. 26. 5. Furnished with a new Governour Ioshuah that was to succeed Moses c. 27. 6. Instructed in sacred things Necessary c. 28 29. Voluntary c. 30. 2. Of the inheritance which is considered either 1. In part As possessed c. 31. As assigned to Gad Reuben and halfe the Tribe of Manasseh c. 32. Here by way of digression is a summary recapitulation of the severall stations of Israel in their march through the wildernesse c. 33. 2. In whole And that either As it is circumscribed with Bounds or Borders whereof the manner of dividing the land c. 34. Or as it is circumscribed with lawes Both of refuge for the man-slayer that slew any unawares c. 35. And of successions in their inheritances c. 36 Deuteron DEUTERONOMIE i. e. The second law or Law repeated Thus denominated by the Greek because this book containeth a Repetition of Gods law given by Moses to Israel AS in Hebrew it is sometimes from the same ground called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischneh i. e. Repetition of the law From the first words in the Book it s cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elleh Haddebarim i e. These are the words or only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debarim i. e. The words Penman of this Book as of all the foure former Books was Moses who also wrote the History of his own death aforehand in the last chapter by a Prophetick spirit or Ioshua wrote it for him Alsted Praecog Theol. l. 2. c. 118. This Book containes the History of but a few dayes viz. from the beginning of the eleventh moneth to about the seventh day of the twelfth moneth of the fourtieth yeare after Israels departure out of Egypt for Moses began to speak these words in the first day of the eleventh moneth of the said fourtieth yeare Deut. 1.3 which was a little before his death he died when he was one hundred and twenty years old Deut. 34.7 after which Israel mourned for Moses in the land of Moab thirty dayes Deut. 34.8 this determines the time of the History As Iun. well observes Thus Alsted in Praecog Theol. l. 2. c. 118. computes the time of this History viz. 1. The first Part of this Book containes the History of the first day of the eleventh moneth of the fourtieth yeare after their coming out of Egypt c. 1 2 3 4. 2. The second part contains the History of the second day c. 5. to 11 3. The third part containes the History as is probable of foure dayes at most c. 11. to 26. 4. The fourth part containes the History of one day c. 27.28 5. The fifth containes the History also of one day c. 29 30. 6. The sixth containes the History of one day c. 31. c. 7. The 7 th part contains the History of their mourning for Moses thirty daies c. 34. Proofe hereof may be drawn from the History of Ioshua by computing backwards from the day of the Passeover For in the land of Canaan the first Passeover was celebrated in the one and fourtieth year after Israels coming ouâ— of Egypt on the fourteenth day of the moneth Nisan Josh. 5 10. Before which they were circumcised which probably took up foure dayes Josh. 5. One day they were passing thorough Jordan two dayes in preparation for it Adde to these the time of searching out the land and lastly the thirty dayes mourning And thus going backwards we shall find that Deuteronomie containes an History of but a very few dayes Scope That the law formerly given of God may by this New Repetition of it be more declared confirmed and applied to the present condition of Israel and they thereby fitted and better prepared for the promised Canaan upon which they were entring Principall Parts are The Preface Narration and Conclusion of the Book I. Preface or Prologue c. 1. to 5. contayning 1. A Narration 1. Of Gods calling of Israel from Horeb to the promised Land c. 1. 2. Of the execution of this call Both by divine conduct against their enemies c. 2. And by appointment to enter the Land c. 3. 2. An exhortation
to obed c. 4. II Narrative containing the main bulk and substance of the book c. 5. to 32. viz. The Law and Confirmation thereof I. The Law shewing the way of well living 1. Universall c. 5. 2. Particular where Of the Decalogues Principle and things Principled 1. The Principle of the Decalogue is Gods love whereof you have 1. The Proposition Wherein note 1. The manner and object of it c. 6. 2. The opposites Idolatry c. 7. Ingratitude c. 8. Pride c 9. 2. The Conclusion c. 10. 2. The things Principled touching 1. The place of divine worship c. 11 12. 2. The manner c. 13.14 3. The time c. 15.16 4. The persons which are to performe worship to him Who are informed according to the three parts of the soule and this either joyntly or severally Jointly 1. According to the Rationall part Where Of persons Ecclesiasticall and Politicall together c. 17. Of persons Ecclesiasticall apart c. 18. Of persons Politicall apart c. 19. 2. According to the Irascible part in case of war c. 20. 3. According to the Concupiscible part c. 21 22. Severally where are both Lawes c. 23 24 25. And the close of them c. 26. II. The confirmation of the Law by certain Arguments viz. 1. Signes c. 27. 2. Promises and threats c. 28. 3. By solemn renewing of the Covenant partly 1 By word Comminatory c. 29. Promissory c. 30. 2 By writing and instruments c. 31. III. Conclusion of the whole book c. 32 33 34. Which is either I. Propheticall and Hortatory wherein is a double Prophecy 1. Common touching the Church of the Jewes till the time of the Messiah c. 32. 2. Speciall containing the blessing of the 12 Tribes c. 33. 2. Historicall concerning the death of Moses c. 34. IJ. THE PROPHETS THe PROPHETS wrote all the Bookes of the Old Testament besides the Pentateuch of Moses These Prophets inspired infallibly by the holy-Holy-Spirit of Prophecy wrote Books of three severall sorts viz. 1 Historicall 2 Dogmaticall or Doctrinall and 3 Propheticall The Hebrews thus distinguish the Books of the Old Testament 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah i. e. The Law viz. the five books of Moses 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebiâ—m i. e. The Prophets The Prophets they distinguish into two sorts viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebiim Rishonim i. e. The former Prophets perhaps so called because they treat of the first Prophets These are foure viz. Ioshua Iudges Samuel and Kings And 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebiim Acharonim i. e. the later Prophets which they reckon up in foure Books also viz. Isaiah Ieremiah Ezekiel and the twelve minor Prophets which were anciently joyned all in one volume lest they through their smalnesse should be lost That phrase seemes to favour this It is written in the Book of the Prophets Act. 7.42 the Prophet Amos being cited which is one of the Minor or lesser Prophets 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The writings by way of emphasis See the Reason hereof in Rivet Isag. ad sucr scrip c. 29. Sect. 16. The Greek cals these Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagiographa i. e. The holy writings upon some such ground Of this sort are eleven in this order in Hebrew Ruth Psalmes Iob Proverbs Ecclesiastes Song of Songs Lamentations Daniel Esther Ezra Chronicles under Ezra comprehending Nehemiah which sometimes is called the second of Ezra and the two Books of the Chronicles being reckoned as but one Book But the former Distribution of the PROPHETS bookes into 1 Historicall 2 Doctrinall and 3 Propheticall being both more consonant to the matter of these books and to the method of our Bibles shall here be followed I. HISTORICAL BOOKS THE HISTORICAL BOOKS of the Prophets Relate the History of the Jewes and of the Church of God among them from the death of Moses which was when he was one hundred and twenty years old Deut. 34.7 Ioseph Ant. l. 4. c. 3. In 2493 year of the world Helvic untill the Period of the Persian Monarchy possessed by Alexander the Macedonian called Alexander the great who conquered the Persians and got Dominion of Asia about Ann. 3614 after the worlds Creation Helvic in Chronolog So that these Books contain an History of about 1121 years continuance Of this History of the Jews and of the Church of God there are two Principall Parts or Periods viz. 1. Of the Israelites Entrance into the promised land 2. Of their Government and Condition after that entrance Joshuah 1. ISraels entrance into the promised land is described in the Book of JOSHUAH So called from the chiefe subject handled therein viz. The Acts of Ioshuah the successour of Moses the Governour and chiefe Captaine of Israel under whose conduct they conquered the Land Divided it by Line and Lot among the Tribes and possessed it according to all Gods faithfull promises in that behalfe unto their Fathers Josh. 21.43 44 45. 23.14 15. Penman of this Booke some conceive to be Ioshuah because it beares his name But that Reason is not cogent 1 partly because the Bookes of Iudges Ruth and Kings bear their name yet not Penned by them 2 partly because the denomination of this Book is rather from the Subject matter then the Author Other thinke Eleazer the High-Priest whose death is recorded Iosh. 24.33 Gathered together the chief materials of which this Booke is compiled It being the Priests duty to leave upon Record all memorable Ecclesiastical affairs for the benefit of after ages and propagation of Religion This more probable but not certain Alsted Praecog Theol. l. 2. c. 119. Iohan. Calvin Argument in Lib. Iosuae This book containes an History of almost eighteene yeeres viz. From the death of Moses to the death of Joshuah Iun. Arg. in lib. Iehosh Gerh. loc prim de Scriptura in exegesi Sect. 125. Scope Of this booke to demonstrate Gods exact faithfulnesse in performing all his Promises made to the Fathers that all his people may be encouraged to trust to him the better for ever Iosh. 21.45 23.14 15. Principall parts In this Book is an History of Ioshuah's Life and Death I. Of Ioshua's Life Wherein consider 1. His vocation God cals him to be Governour of Israel in Moses stead c. 1. 2. His Administration both in time of warre and Peace 1. In time of warre Whereof is laid down 1. A Narration 1. Of sending the Spies to search the Land c. 2. 2. Of the passing thorow Jordan where The Antecedent passages and manner of it c. 3. The Consequents upon it c. 4.5 3. Of the Seiges and Victories His first Victory over Jericho c. 6. The impediment of his proceedings the Accursed thing c. 7. His manifold and happy successe after removal of the Accursed thing he conquered all the Country c. 8 9 10 11. 2. A Repetition of his warlike exploits c. c. 12. 2. In time of Peace Wherein are 1. The distribution of the land of Canaan under which are described 1 The borders of the Land c.
high mystery of Christs Divinity and Godhead D. Ambros. Praefat. in Evang. secund Luc. But leave we these notions of wit which seem rather to be similitudes allusions or Allegories used for illustration rather then Arguments for demonstration why these foure should write our blessed Saviours History We may rather conceive Christs History was written by these foure 1. Because God who appointed many witnesses of Christs doctrine and works c. not only to Ierusalem all Iudea and Samaria but to the utmost parts of the earth Act. 1.8 10.39 41 24. did peculiarly stirre up these foure persons by his spirit to this work for holy men writ who were moved and as moved by the Holy Ghost 2 Pet. 1.20 21. 2. This History of Christ is the History of Histories of greatest worth in it selfe and concernement to us and likely to be most opposed by the Devil the wicked world c. therfore God that requires two or three witnesses for confirmation of things Deut. 17. 6. Heb. 10.28 makes use of foure witnesses to write Christs story that by the writings of foure every thing might he established beyond suspition 3. That we may see the authority of the Gospel depends not upon the Pen-men thereof but upon the Holy Ghost that indites it and therefore this History is written not only by Matthew and Iohn Apostles who were eye and eare-witnesses of what Christ did and spake but also by Mark and Luke the Apostles followers who stedfastly believed the Apostles report Luk. 1.1 2. though notâ— eye-witnesses themselves yet were incited thereto by the spirit 4. That this Gospel-History might be compleated one explaining what another left obscure for matter or order one supplying what another had omitted As Matthew who wrote first as Pareus thinks Proem in Matth. p. 599. viz. in the ninth yeare after Christs ascension for the most part relates the things done but seldome insists upon the order of doing them Mark who wrote next viz. in the tenth yeare after Christs ascension briefly relates what Matthew did more largely Mark being as an Abstract or Epitome of Matthew but withall he more insists upon the ordering and timing of things done Luke who wrote in the fifteenth year after Christs ascension having seen others writings propounds to himselfe to write of things from the very first and that methodically It seemed good to me also having had perfect understanding of things from the very first to write unto thee in Order Luke 1.3 In many things he shews the order of things by circumstances and in most agrees with Mark whence Tertullian cals Lukes Gospel Digestum Historiae Evangelicae i. e. An orderly digesting of the Evangelicall Story but sometimes things manifest in Matthew and Mark he puts not in their own place Iohn who wrote his Gospel in the two and thirtieth yeare after Christs ascension professedly as Eusebius in hist. Eccles. testifies addes the Acts of Christ in the first yeare of his Ministry omitted by the rest And in the rest of his History he not only insists much upon Christs doctrine not formerly spoken to but also expressely notes the Feasts of certaine distinct years incident in the time of Christs ministry intimating that the Evangelicall History penned by others should be distributed into certain years according to those Feasts 5. Finally though the Holy Ghost could by one and the same contexture of words have given us the History of Christs words and deeds as Gerson noteth yet not without some great mystery therein he pleased sub quadam concordissima si it a dicipossit dissonantia i. e. under a certain Harmonious most concording dissonancy if we may so speake to excite the mindes of the faithfull to the more humble and vigilant investigation of the truth that so it might appear the foure Evangelists did not speak by mutuall Conspiration but by divine Inspiration Matthew THE GOSPEL ACCORDING TO MATTHEW The English word Gospel comes from the old Saxon word Godspel i. e. Good speech The Greek word signifies Good-tydings or a Good-Message This word Gospel in New Testament is of severall acceptations It is used 1. In bad sense for a false pretended Gospel Gal. 1.6 7. 2. In good sense and that either 1. Properly and so the word is used either 1. Generally For the Doctrine or Promise of salvation freely by Christ to all that will believe Thus the Gospel is everlasting Rev. 14.6 one and the same under Old and New Testament Gal. 3.8 2. Specially for the Doctrine of grace in accomplishing the Promise by Christ exhibited this is peculiar to the New Testament Rom. 1.1.2 2 Cor. 4.4 2. Metonymically 1. For the Preaching or Ministery of the Gospel 1 Cor. 9.12.14 2. For the History of Christ who is the prime Subject of the Gospel Thus the Books of the four Evangelists are called Gospells This Book is called The Gospel according to Mat. because he was Penman of it Matthew an Hebr. name in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mattha some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mas. i. e. Tribute others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mathach i. e. to extend to explaine c. So that Matthew should sound as much as An explainer viz. of Scripture But rather it is to be deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan i. e. he hath given or bestowed whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthan A gift so Matthew noâ—es a Gift viz. of God vid. Greg. Gregori Lexicon sanctum Sect. 858. p. 641. Matthew was also surnamed Levi in Hebr. i. e. associated Mark 2.14 Luk. 5.29 so he had two names He was the sonne of Alpheus Mark. 2.14 By profession a publicane sitting at the Receipt of Custome Luk. 5.27 Mark 2.14 with Matth. 9.9 his calling was very infamous among the Jews yet Christ cals him from the Receipt of custome to be a disciple who presently obeyed and made Christ a great feast Luk. 5.27 28.29 Mark 2.14 15. Matth. 9.9 10. He was one of the twelve Apostles Matth. 10.3 Penman of this book Authority whereof was never questioned by the Church of Christ. He is called A most faithfull Commentator of the Gospel by Tertul. lib. de carne Christi c. 22. p. 310. edit Franeher 1597. He preached the Gospel to sinners not only by word but by exemplary correcting his own life Chrysost. in Praesat oper imperfect Matthew wrote his Gospel as some think in the one and twentieth yeare after Christs ascension Iraen l. 3. c. 1. Or the fifteenth yeare As Nicephorus l. 2. c. 45. Or the ninth yeare after Christs ascension as Pareus Proem in Matth. p. 599. and Alsted in Praecog Theol l. 2. c. 123. p. 710 Occasion of Matthews Gospel some declare thus Matthew after he had first preached to the Hebrews and thence was to go to the Gentiles he committed his Gospel to writing that so he might supply and compensate his absence by his writing left behind with them Euseb. Hist. Eccles. l. 3 c. 24. and out of
Eccles. Hist. l. 3. c. 22. Hieronym in Catal. vir illustr in Petro. Nor is it found in the Syriack version Bâ—t divers cogent Arguments perswade us that this is an Apostolicall Epistle and written by Peter As 1. The inscription mentions the same Penman of this Epistle with the first viz. Simon Peter a servant and an Apostle of Iesus Christ. 2 Pet. 1.1 He that wrote this Epistle testifies that he must shortly put off this his Tabernacle as our Lord Iesus Christ hath shewed him 2 Pet. 1.14 to whom did Christ shew this but to Peter Iohn 21.17 3. He that wrote this Epistle was with Christ upon the Mount at his transfiguration beheld his majesty and heard that voice of the father from heaven when he was with Christ on the holy Mount This is my beloved sonne in whom I am well pleased 2 Pet. 1.16 17 18. Now there were only three viz. Peter Iames and Iohn in the Mount with Christ at his transfiguration Matth. 17.1 2. therefore it must be written by one of them three and by whomsoever of them it is of Apostolicall yea of divine Authority but unto Iames or Iohn none ever yet ascribed it nor is there any reason so to do but many to the contrary therefore it must needs be confessed to be written by Peter 4. He that writes this Epistle cals it his Second Epistle and intimates he wrote them both to the same persons viz. the dispersed believing Jews compare 2 Pet. 1.1 and 3.1 with 1 Pet. 1.1 5. He that wrote this Epistle cals Paul his beloved brother commends him and approves the Authority of his Epistles 2 Pet. 3.15 16. which were too much for any but for an Apostolicall pen. 6. An holy Apostolicall spirit breathes throughout this whole Epistle both in his exhortations to holy duties monitions against false-teachers and Apostacy and predictions of things to come 7. The stile and phrase Apostolicall and consonant enough to that of Peters first Epistle Hist. Magd. Cent. 1. l. 2. c. 4. 8. To all these may be added the consent of ancient Writers that count this Epistle Canonicall and Apostolicall Concil Laodicen Can. 59. Carthaginens 3. Athanas. in Synops. Damascen l. 4. c. 18. Epiphan Heres 76. August l. 2. De Doctrin Christian. c. 8. And Beda in Comment wonders how any should doubt of the Authority of this Epistle when the Penman hath put his name in the beginning and testifies he was with the Lord in the holy mount So that this Epistle is of unquestionable authority Peter made this Epistle a little before his death 2 Pet. 1.14 Occasion Scope Peter considering that shortly he must put off the Tabernacle of his body 2 Pet. 1.14 that some were too negligent of making their calling and election sure that there then were and afterwards would be false teachers and seducers in the Church and scoffers against the second comming of Christ Therefore Peter wrote this Epistle to stirre them up by putting them in remembrance of those things which had been preached among them 2 Pet. 1.12 13 14. 3.1 2. specially inciting them to progresse in grace to watchfulnesse against false teachers and scoffers and to a preparednesse for the comming of Christ as the whole current of the Epistle evidences Principall parts I. Inscription of the Epistle c. 1 1 2. II. Substance of the Epistle which is 1. Hortatory exhorting them to progresse and perseverance in grace and piety c. 1. 2. Monitory warning them to take heed of those hereticall and blasphemous seducers which should creep into the Church threatning destruction to them c. 2. 3. Propheticall foretelling of sensuall scoffers against Christs comming in the last days and of the day of judgement the new heavens and new earth whereunto they should prepare themselves by piety c. 3 1. to 17. III. Conclusion of the Epistle with a summary recitall of his former exhortations and with a doxology unto our Lord Jesus Christ c. 3 17 18. I John THe first Catholique Epistle of JOHN the Apostle This Epistle hath this Title in all the ancient manuscript Copies Bez. Annot. ante hanc Ep. Which as Beza there well advertiseth us we are thus to understand viz. The first Epistle of Iohn the Apostle which is Catholick for of all Iohn's Epistles this only is Catholique or Generall the other two being particular viz. The 2 d to the Elect Lady and her children The 3 d to Gaius and therefore it were improper to call it the first Generall Epistle in any other sense Penman of this Epistle is Iohn the Apostle as is evident 1. From the Greek Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The first Catholique Epistle of John the Apostle thus all ancient Greek Copies have it Bez. 2. From his manner of speaking of Christ asserting his divinity in divers passages of this Epistle as 1 Iohn 1.1 2. 2.22.23 24. 5.5 6 7. c. and calling him the Word 1 Iohn 1.1 and 1 Iohn 5.7 Iohn being most sublime in asserting the Godhead of Christ Iohn 1.1 2 3. c. and Rev. often and no writers in the New Testament stiling Christ the Word but Iohn in his Gospel Iohn 1.1 14. in his Revelation Rev. 1.2 and 19.13 and here in this Epistle 3. From that eminent and singular Character of Iohns spirit viz. The spirit of love most predominant and conspicuous all along this Epistle as in his Gospel and Revelation Iohn was the disciple whom Jesus loved above all his disciples Iohn 13.23 19.26 and 20.2 and 21.7 20. He was a meer compound of sweetest love in all his writings breaths nothing in a manner but love Hence excellently Calvin Haec Epistola prorsus digna est ejus discipuli spiritu qui prae aliis ideò a Christo dilectus fuit ut ipsum nobis familiarem redderet i. e. This Epistle is altogether worth the Spirit of that disciple which was therefore beloved of Christ above the rest that he might render him familiar unto us Calv. Argum. in 1. Ioan. Of Iohn see more in Annot on Gosp. of Iohn Iohn therefore being the undoubted Penman of this Epistle it is of unquestionable Authority Eusebius and Hieronymus testify That there never was doubt in the Church about the Author or Authority of this Epistle Euseb Hist. Eccles. l. 3. c. 25. Hieronym in Catalog Augustin cals it satis dulcem satis memorabilem in Ecclesia dei quód in ipsa charitas maximé commendetur i. e. A most sweet Epistle and most memorable in the Church of God because love is especially commended therin Aug. Praef. in 1. Ioan. Ep. and saith that orbem terâ—arum ipsa edificavit i. e. It hath edified the world Aug. Tract 7. When and Whence this Epistle was written Iohn wrote his Gosp. at Ephesus Iraen l. 3. c. 1. advers haeres This Epistle seemes to be written after his Gospel He wrote it when he was now old thinks Hierome And being old he departed not from Asia
prophecy from the al-knowing God could foretell these things to come Isaâ— 41.22 2. In the propheticall expressions of it it is consonant to other propheticall books and gives light to them Daniel Zechariah especially Ezekiel As in the particulars of eating up the Book Rev. 10.9 10. with Ezek. 2.8 and 3.3 of sealing Gods promise Rev. 7.2 3. with Ezek. 9. of the foure living Creatures Rev. 4.6 7. with Ezek. 1.5.6 of Gog and Magog Rev. 20.8 with Ezek 38.2 and 39.1 of the measuring of the Temple and City Rev. 21.15 with Ezek. 40.3 c. Of the two olive trees c. Rev. 11.4 with Zech. 4.3 11 14. c. 3. Many things foretold in this Book prophetically are fulfilled and come to passe actually As Interpreters have observed in many particulars Therefore this Book is of divine Authority Ierem. 28.9.4 Promise of explaining how long the Idolatrous and Tyrannicall Kingdome of Anti-Christ should last was made to Daniel the Prophet Dan. 12.4 9. which some conceive to be fulfilled in these Apocalypticall visions Rev. c. 11. and 12. and 13. and 17. c. And had not Christ under the New Testament left his Church some propheticall Record for her comfort against the horrid cruelty idolatry and darknesse of the Anti-christian Dominion showing when it should have an end and how happy at last the Church should be all her enemies being universally made the footstool of the Lambe she were in a worse condition then under the Old Testament which were absurd 4. As the Holy Ghost by Moses the first Penman of the Canon of the Old Testament warned the Jewes against adding to or diminishing from the word of God yee shall not adde unto the word which I command you neither shall you diminish from it Deut. 9.2 and 12.32 So by the Apostle Iohn the last Penman of the Canon of the New Testament Iesus Christ warneth all persons that heare the words of this Prophecy If any man shall adde unto these things God shall adde unto him the plagues that are written in this Book And if any man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book Rev. 22.18 19. By which severe Commination the integrity and divine Authority of this Book is asserted by Christ against all whom Christ foresaw would either indeavour to infringe the Authority of it or corrupt the purity of it Hereby then the whole divine Canon is sealed up as fully now compleat and divinely Authenticall after which we are to expect no more Scripture from God 5. The generall current of best Antiquity except some few particular persons and divers of them guilty of such heresies as this Book condemnes hath embraced this Book and accounted it of divine Authority As those formerly cited to prove Iohn the Apostle to be Penman of it and many more that might be enumerated As that ancient Ancyran Councel held before the Nicene in Append. as also the third Councell of Carthage Can. 47. Cyprian frequently alledges the Revelation among the other Canonicall bookes as De exhort martyrum c. 8. c. 11. c. 12. Testimon Advers Iudaeos l. 2. c. 1. Sect. 3.6 11. c. 6. The Cavils and Objections against the divine Authority of this Book reckoned up by Erasmus or others how weak and unsatisfactory they are may appeare in severall writers who have confuted them Especially vid. Bez. Prolegom in Apocylaps Ioannis and Gerh. loc Com. De scrip sac in exeges cap. 10. Sect. 294. ad sin cap. Excellency of this Book is most considerable For 1. The conveyance of it at first to the Church is singular From God to Iesus Christ From Iesus Christ to an Angel From the Angel to Iohn whom Jesus peculiarly loved above all his Apostles and Disciples Rev. 1.1 And this to Iohn when in exile for Christ in the Isle Patmos and that not on a common day but on the Lords day the Queen of dayes and â—o Iohn in Patmos on the Lords day not in an ordinary but extraordinary composure and elevation of his soule when he was in the spirit caught up as it were and transported in an holy extasie and spirituall Rapture that he might the more attend to these mysteries revealed and have more immediate un-interrupted Communion with Jesus Christ the Revealer Rev. 1 9 10. c. what can all this import but some singularly eminent treasure for the Church in this book whereby the Church in her deepest tribulation may be with Iohn spiritually intransed and ravished with many surpassing grounds of joy and consolation 2. The stile is stately and sublime and may wonderfully take the highest notion The expressions quick piercing and patheticall and may pleasingly penetrate the dullest affection The whole contexture is so full of divine majesty that it commands an awfull Reverence in all gracious hearts that read it 3. The matter of it is most heavenly and spirituall and that in exceeding great variety notably describing the Divinity of Christ His offices and the benefits of them clearly pointing out Anti-Christs Seate Tyranny Rise Growth Power Acts and Fall and most lively delineating the Churches condition what it was in the Primitive times after Christ and what it should be afterwards till the worlds end how sad yet sâ—fe under Anti-christs dominion how sweet and happy after Anti-Christs destruction how comfortable at the day of judgement and how glorious in heaven with Iesus Christ for evermore What Saint would not thirst much to read and here more to understand but most of all to enjoy these things Some of them are laid downe most mystically in abstruse visions to exercise the judgements of the wisest some more familiarly to succour the infirmity even of the weakest In some places the Lamb may wade in others the Elephant may swim Those prevent contempt these anticipate discouragement Ioaoâ—imus Abbas prefers this Prophecy before the Prophecy of all other Prophets Beza saith That those things in other Prophets which were not fulfilled after Christs coming the holy spirit hath heaped them all together in this precious book and also added others so farre as was needfull or usefull for the Church to know them Bez. Prolegom in Apoc. Oecolampadius cals this book The best Paraphrast of all the Prophets Ioh. Oecolamp Praefat. in Daniâ—l Hierome saith Apocalypsis tot habet sacramenta quot verba Parum dixi pro merito voluminis laus omnis inferior est in verbis singulis multiplices latent intelligentiae i. e. The Revelation hath as many mysteries as words It s but a little I say all praise is too low for the merit of this volume manifold understandings lie hid in every word Hieron in Epist. ad Paulin. 4. The Book it selfe is compleat capable of no Addition or Detraction but upon severest Penalties Rev. 22.18.19 5. The Penman Eminent viz. John that beloved disciple
that sweet compound of love It was Moses his honour who was Gods peculiar favourite to be Penman of the first Book of the Old Testament And it was Iohn's honour who was Christs peculiar favourite to be Penman of the last Book of the New Testament oh what divine love and favour is made known unto the Church in all the volumes between the Armes of these two favourites 6. Finally God counts them blessed soules that read heare and keepe the words of this Prophecy Blessed is he that readeth and they that heare the words of this Prophecy and keep these things that are written therein Rev. 1.3 A blessed Book that renders them blessed who are practically versed in it The time when this Revelation was written was when Iohn was banished into the I le that is called Patmos for the word of God and for the Testimony of Iesus Christ Rev. 1.9.10 Iohn was banished into Patmos by that cruell persecutor Domitian in the fourteenth yeare of his Reigne saith Hieron Catal illustr vir in vit Ioan. Domitian reigned in all but fifteen years as Helvic observes and his fourteenth yeare was in the ninety fourth yeare after Christ Helvic in Chronol in the ninety sixth after Christ saith Pareus Prolegom in Apocal. c. 5. This Book is conceived to be written after all the Books of the New Testament Occasion of this Revelation seemes to be this Iohn being banished into the I le Patmos Rev. 1.9 10. doubtless gave himselfe to prayer and sacred meditations about the affairs of Christ and his Church whereupon Iesus Christ appeared to his beloved disciple in a spirituall ravishment showing him what was his pleasure both touching the present Churches of Asia and touching his whole Church to the end of the world thus comforting him and commanding Iohn to write his visions for the comforting of them Scope of this book is Generally To make knowne by Iohn unto the Churches both the things that then were and that should be thereafter Rev. 1.19 Particularly 1 To informe the Church of the many sharp conflicts she should have with Satan and his instruments especially Hereticks persecuting Tyrants and Anti-Christ himselfe that so she might not dream only of Halcyon dayes but might prepare more and more for the worst of stormes 2 To discover and point out in lively Colours that grand Anti-christ that the Church might run and read and most infallibly know who he is 3 As also to support and comfort the Church and all the faithfull over all their tribulations with the hopes of the utter overthrow of Anti-christ and all their enemies of their owne joyfull triumphs over them and of the happy condition which the Church shall afterwards enjoy partly in this world but chiefly in the world to come Though this book be most obscure and intricate yet these things may somewhat facilitate the understanding of iâ— If we shall 1. Keep the maine scope of the Book still in our eye 2. Compare the passages and phrases of the Revelation with those of other Prophecies as Rev. 11.4 with Zech. 4.3 11 14. Rev. 10.9 10. with Ezek. 2.8 and 3.3 Rev. 4.6 7 8. with Ezek. 1.5 6 7 8. Rev. 20.8 with Ezek. 18.2 and 39.1 Rev. 21.15 with Ezek. 40.3 c. 3. Parallel with this Prophecy the subsequent Histories after Iohn's time the Histories of the Roman Empire and Church which testify clearly what cruelty and persecutions the Romane Emperours successively raised up against Christians with what subtilty and fraud the B. of Rome did by degrees through the folly cowardise negligence c. of the Emperours step up into their throne and subjugate not onely Rome the Seate of the Empire but also the whole Empire it selfe to his dominion and pleasure whence we may derive not a little light to see what is meant by the opening of the Seals The Stars falling from heaven to earth The beast speaking great and blasphemous things The beast and false Prophet The image of the beast And the whore riding upon the beast with seven heads and ten hornes and ruling in the city on the seven hils c. 4. Consider prudently the experience of later and present times how accurately doth the description of the Beast and scarlet whore agree to the Papacy of the Locusts to the Romane Clergy and of the Frogs comming out of the mouth of the Dragon the beast and the false Prophet to the Iesuites and Romane Emissaries compassing sea and land and creeping into Kings palaces to gather them together to the warre of the great day of God almighty 5. Finally if we shall diligently read meditate and pray that the holy spirit who revealed these things to Iohn would reveale their sense and meaning to us These things may help us to untie many knots and render many difficulties easie Principall parts In the Book of Revelation are chiefly considerable 1 The Preface 2 The Substance of the Book and 3 The Conclusion The Preface which is â— Generall in reference to the whole Prophecy noting the Matter Author Penman and Profit of this Book c. 1. ver 1 2 3. 2. Speciall or particular in reference to the seven Churches of Asia Minor and in them to the whole Catholick Church figured by them wherein are 1. A Nomination of persons writing and written to 2. The Salutation 3. And a glorious Description of Jesus Christ ver 4. to 9. The Substance or Body of this Propheticall Book c. 1. v. 9. to c. 22. v. 6. Wherein is contained a Narration of the State of the Church I. Militant on earth c. 1. v. 9. to c. 20. v. 11. II. Triumphant in heaven c. 20. v. 11. to c. 22. v. 6. The Condition of the Church Militant is declared 1. For present what it was when Iohn wrote the Revelation c. 1. v. 9. to c. 4. v. 1. 2. For future what it should be till the judgement day c. 4. v. 1. to c. 20. v. 11. I. Uision I. Touching the State of the Church then present viz. The Asian Churches principally are laid downe two things viz. 1. A Preparation to the discovery of it by A Vision of seven Golden Candlesticks and seven Starres This is Iohn's first vision And here we have a description both of Iohn who had the vision as also of the vision it selfe both in respect of the 1 Forme of it The 2 Effect it had upon Iohn and the 3 Consequents ensuing thereupon viz. The Comforting of John Command to write the vision and the Interpretation of the vision c. 1. v. 9. to the end of the chapter 2. A Narration or Description of the Condition of Christs Church then present and this in Seven distinct Epistles directed to the seven Angels of those seven Asian Churches viz. 1. Of Ephesus c. 2. v. 1. to 8. 2. Of Smyrna c. 2. v. 8. to 12. 3. Of Pergamus c. 2. v. 12. to 18. 4. Of Thyatira c. 2. v. 18. to the end of the chapter 5. Of Sardis c. 3 1. to 7. 6.