say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
there are two exceptions also 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that c. 5. doth no way appear to signifie any more then bringing forth the children for that other part of breeding or bringing up may well be contained under ruling the houshold which there follows of which the children are a part and then there is no example that the word should signifie in that larger sense and consequently noreason that it should be so interpreted here 2 dly there is as little reason to apply the following words to the children if they that is if the children shall continue c. for beside that there is no other mention of the children precedent save what is in that Compound word and again if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children be understood then that plural Neurer must have a Verb singular to joyn with it according to rules of Grammar and use of these Books and so it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these I say there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother when she is before presumed to have done her part in the breeding of them The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the womans bearing of the promised seed which was the means foretold for the bruising the serpents head andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin This is no now interpretation but so ancient as to be mentioned by Theophylact though not accepted by him and this perfectly agrees with every circumstance in the Context For thus it will connect with what went before the woman that is Eve v. 12. being deceived was in the transgression that is was first guilty of eating the forbidden fruit but rescued from the punishment by the promised seed that is by her child-bearing by the Messias which was to be born of a woman and so to redeem that nature which he assumed but this not absolutely but on condition of faith and charity and holiness and sobriety and continuing in all these and this advantage belonging not only to the first woman Eve but to all her posterity in respect of whom it is that the number is changed from the Singular to the Plural She as the representative of all women had the promise made to her Gen. 3. 15. but the condition must be performed by all others as well as her or else the benefit will not redound to them And this is the most literal importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also being saved by this as by a means of all womens and mens redemption and salvation Ib. If they continue The changing of the number here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall be saved to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they abide hath had an account given of it already Note c. to which it may farther be added that this is but agreeable to the former discourse v. 9 11. In v. 9. it is in the plural that the women adorn themselves but v. 11. in the singular Let the woman learn in silence v. 12. But I suffer not a woman c. where it is certain that the women in one place are all one with the woman in the other places And so it is here also CHAP. III. 1. THis is a true saying if a man desire the office of a Bishop he desireth a note a good work Paraphrase 1. Now to proceed to other directions necessary for thee thou art to consider this great and weighty truth that the Episcopal office whensoever any man is a candidate or iuiter for it is an honourable though never so dangerous and burthensome a function see Jam. 3. 1. and consequently that thou must be very carefull in the choice of the person whom thou as Metropolitan of Ephesus admitrest to this dignity 2. A Bishop then must be blamelesse the note b husband of one wife vigilant sober note c of good behaviour given to hospitality apt to teach Paraphrase 2. And therefore these enquiries thou must make of any whom thou meanest to ordain and receive the testimony of the Church concerning him see note on Act. 6. b. And therein let these qualifications be observed 1. that he be a person not scandalous for any sin since his conversion 2. that he have not put away his wife so as is ordinary both among Jewes and heathens but forbidden by Christ except for fornication and married another 3. that he be sober and intent to his businesse 4. moderate in all his actions as that is opposed to distemper or giddinesse 5. of a grave composed behaviour humanity and modesty together 6. apt to entertain strangers 7. one that is able and ready to communicate to others the knowledge which himself hath 3. Not given to wine no striker not greedy of filthy lucre but patient not a brawler not covetous Paraphrase 3. 8. A temperate person in opposition to excessive drinking 9. one that uses no violence 10. that uses no sordid course for gain 11. of a mild and peaceable disposition see note on 2 Cor. 10. a. 12. neither apt to be angry and quarrel nor 13. inslaved to the love of wealth 4. One that ruleth well his own house having his children in subjection with all gravity Paraphrase 4. 14. That by ruling his own family well and keeping his children in obedience to discipline and in all probity of manners shews that he is fit to be a Governour 5. For if a man know not how to rule his own house how shall he take care of the Church of God Paraphrase 5. For sure he that cannot rule so much a lesse province will be unfit to be made a Governour of the Church of God 6. Not a note d novice lest being lifted up with pride he fall into the condemnation of the devil Paraphrase 6. 15. Not one that is but newly planted or instructed in the faith lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity and so bring the same ruine upon him that fell upon the devil who was tempted in like manner by that glorious condition wherein he was created and for his pride was cast out of heaven into the torments of hell 2. Pet. 2. 4. 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil Paraphrase 7. To these qualifications must be farther added 16. that he be a person of a good reputation under no reproach for his former life among unbelievers for if he be there will be danger that he be contumeliously used by them and this the devill will make use of to insnare others to give them aversions to the doctrine of such a man who is under
c. and so signifies such as having taken a sacred habit upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nic. cap. 19. behave themselves worthy of it Fourthly by the nature of the word which denotes dignity as well as age and differs little from the word Presbyterae by which the Deaconesses are express'd by Baronius out of some of the Antients Thus doe the Commentaries under S. Ambrose's name understand it Anus in statu religione digno reading it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where religio signifies those that are in some sacred function And those under S. Jerome's name on 1 Tim. 3. 11. Similiter eas ut Diaconos eligi jubet unde intelligitur quòd de his dicat quas adhuc hodie in Oriente Diaconissas appellant He commands them to be chosen in like manner as the Deacons from whence 't is to be understood that he speaks of those which now in the East they call Deaconesses And the words are clear in the 11 th Canon of the Council of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called antient women to wit those that preside in the Church must not be ordained Where 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to be Praesidentes a note of some function over which they were set in the Church as the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church demonstrates and not onely of age And although the Canon there appoints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not be ordained yet first that very prohibition is an argument that they were in the Church and to that Epiphanius agrees Haer. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be observed that the Ecclesiastical order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one wanted Deaconesses and called them widows and the elder of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secondly for the prohibition it self it signifies no more then this that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church For there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imposition of hands saith Tharasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and of ordination or consecration these were received by the first not second way To the same purpose is the Concil Epaunense Can. 21. Viduarum consecrationem quas Diaconas vocant penitus abrogamus solùm eis poenitentiae benedictionem imponendo that they were not to be ordained but onely received with a benediction such as is used in the absolution of a penitent And this was first done against the Heresie of the Cataphrygae which would have them ordained and teach or preach in the Church in favour of Montanus's Prophetesses as appears by the Commentaries affix'd to Saint Ambrose on 1 Tim. 3. Cataphryges erroris occasionem captantes propter quod Diaconas mulieres alloquitur ipsas mulieres Diaconas ordinari jubere defendunt c. sed Apostoli verbis contra sensum utuntur Apostoli ut cùm ille mulierem in Ecclesia in silentio esse debere praecipiat ille è contra etiam authoritatem in Ecclesia vindicent ministerii The Cataephrygae taking occasion of their error from Saint Pauls speaking to the Deaconesses defend that they are to be ordained c. but they use his words against his sense and when he will not permit a woman to speak in the Church they assert their authority of ministery in the Church By which it appears what was forbidden by those Canons the Deaconesses having authority or power of officiating in the Church of preaching in opposition to Saint Pauls precept of their keeping silence of administring the Sacrament saith Epiphaphanius and consequently they received ordination which belonged to such not their being constituted officers in the Church so as to serve in it Which is all that I suppose here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what hath been said it will sufficiently appear how perfectly parallel this place is to 1 Tim. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Deacons and woman v. 11. are just all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop antient men and antient women in the list here V. 4. Teach the young women to be sober There were in Athens some chosen persons to whom the education of youth was intrusted and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen magistrates ten in number of every tribe whose office it was to take care of the education of the young people such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the female sex among the Lacedaemonians see Note on 2. Cor. 11. 2. a. And proportionably with these it was the office of these Deaconesses to instruct and take care of the younger women and infuse all Christian practices into them V. 5. Keepers at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe at home is the office of wives See Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wives for the most part keep at home This Phidias expressed by the Tortoise that carries her house about with her Pausan Eliac 2. See Eaber's Semestria p. 29. And therefore Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 't was the custome for women among the Aegyptians to use no shoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might live quietly at home Thus the Dogges being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep our goods doe saith Artemidorus signifie women in the Oneirocriticks or the interpreting of dreams So in Euripides in Oreste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are left within doors corrupt their wives Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are contained two things both staying at home and taking care of the family as in Naumachius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art to take care of the profit of the house and to looke to the family So Hector to Andromache in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go home and fall to thine own works on which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poet in those words delivers a moral sentence that it is the proper imployment for women to keep home and follow their domestick affairs Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that goe about to houses 1 Tim. 5. 13. V. 14. Peculiar people The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set down by the Glossaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies acquired or purchased as Israel for an acquisition that is a possession to himself So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a purchased people but especially as that referreth to the richnesse plentifulnesse
should rise again for how should he that was sinlesse be detained by Hades where being detained by Hades is by the opposition co rising again explained to be no more then continuing in the state of the dead So the same Theophylact on Ephes 4. 9. interprets the lower parts of the earth to be Hades and that in the same notion as when Jacob saith You will bring my old age with sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades not to hell certainly and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pit in David Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next the time of Death and the Resurrection and every one that dies is said to go Al-Barzach And as in other places it is peculiarly the state of separation of soul and body belonging to particular men so in this place being spoken of a city 't is a state of destruction and desolation to which that may as properly be said to descend being a state of humiliation or bringing low as if it were a place to which a locall motion belonged For so of Jacob it is said and in the other premised examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall goe down to that state of death which therefore probably is the right reading here according to the antient Greek and Latine MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humbled to this low estate as before lifeed up to heaven V. 27. All things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things here though it may possibly signifie either all power given to Christ or all things belonging to his office yet by the Context it rather seems to belong to Persons then Things for of those he peculiarly speaks under the title of babes v. 25. those single-hearted plain persons that beleived on him for whom he there thanks God as here he saith they are given unto him And the Neuter gender will be no hindrance to this being ordinarily used in this manner for Persons see c. 18. 11. where that that is lost is these little ones v. 14. and whatsoever v. 18. is whomsoever and so c. 16. 9. So 1 John 5. 4. Apoc. 21. 27. Heb. 7. 7. 19. and c. 12. 13. V. 3. Easie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and something more good in the highest degree and is rendred gracious 1 Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is gracious the Septuagints render it Ps 34. 8. O taste and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord is gracious so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 2. 4. the bounty of God that which is immediately before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riches of his bounty proportionably here Christs yoke the precepts which he layes on his Disciples being of all other the very things most agreeable to our humane rationall nature and which by them which did not think men bound to doe them have yet been counted most excellent in them that did practise them and which if the one custome of sin did not make us incompetent judges of it would appear to us the fittest for our turnes the most pleasurable profitable and honourable of all things are here said by him to be not only a good but a gracious benigne bounteous yoke that any man is the better for taking on him and if he consider'd it well he would put it on of his own accord preferre it before liberty or any other service CHAP. XII 1. AT that time Jesus went on the sabbath day thorow the corn and his disciples were an hungred and began to pluck the eares of corn and to eat Paraphrase 1. On the morning of the Sabbath day before the time of the publick service through corn-fields and his disciples being hungry pluckt the ears of corn thereby to break their fast which among the Jewes was not customary till the publick offices were past see note a. 2. But when the Pharisees saw it they said unto him Behold thy disciples doe that which is not lawful to doe upon the sabbath day Paraphrase 2. Thereupon the Pharisees taking notice of it 3. But he said unto them Have ye not read what David did when he was an hungred and they that were with him Paraphrase 3. 4. Remember the story of David 1 Sam. 21. 6. and by that you will discern that the case of hunger was excepted and reserved in the law concerning holy dayes or things For there David and his company being press'd with hunger were by the Priest allowed to eat the shew-bread which being consecrated did particularly belong to the Priest Lev. 24. 9. yet might it seem by the intention of the law-giver be by him imployed in any charitable use for the relief of others as long as there were more ready consecrated for the sacred uses 1 Sam. 21. 5. And accordingly though the Priest pretended not to dispense with any so much as ritual part of Gods Law as appears by the exception interposed by him v. 4. if the young men have kept themselves from women yet he doubts not to give them freely of the consecrated bread thereby assuring us that it was as lawful for the Priest to give some part of the consecrated bread to releive the hungry as to eat it himself and so that in the Law of holy things not being touched by any but the Priests the case of hunger or distresse was reserved in which it might by the Priest be lawfully given to others 4. How he entred into the house of God and did eat the shew-bread which was not lawful for him to eat neither for them which were with him but only for the priests 5. Or have ye not read in the law how that on the sabbath daies the priests in the temple profane the sabbath and are blamelesse Paraphrase 5. in the Mosaical law of the Jewes religion see note on Mat. 5. g. how when it is for the service of the Temple the Priests use the Sabbath as another day doe works about the sacrifice on that day which were it not for that end were unlawfull 6. But I say unto you that in this place is one greater then the temple Paraphrase 6. And therefore if the Temple and the necessities of the service thereof might give such a dispensation to the law of the Sabbath much more Christ who is greater then the Temple and the necessity of nature and the service due to Christ from his Disciples 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltlesse Paraphrase 7. And if you were not mercilesse men and so unlike that which God likes best in men if you did consider that which is so visible in all Gods word and methods that God likes mercy toward them that stand in need of it better then the offering to him the richest sacrifices you would
For the sort of oyntment 't is here said to be nard which was not any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dry oyntment as should make it needfull to be put in a boxe or that boxe to be broken for the taking it out but fit to be poured in and out of a cruise being moist and fluid whence Nonnus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dew or watery substance This nard is reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oyntments that do distill out of reeds either of their own accord or when they are cut and bruised and with which nothing is wont to be mix'd that so it may remain a pure simple liquid and noble juyce Hence it is called spicata nardus Spiknard because it thus distills ex spicis vel ex aristis out of canes or reeds And it is very possible that that may be the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here lightly varyed from the Latine spicata Some have thought it to come from the name of a place Bist or Pist whether that be the Metropolis of Carimania or of the region of Cabul in India Others that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie sincere unmix'd as the Latine sincerus sincere is said to be made of sine cera without mixture of waxe contrary to the Ceromaoyle and waxe together used by the athletae and so 't is generally called pure nard Pura distillant tempora nardo in Tibullus pure nard distilling on his temples and such is commonly the more chargeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Archestratus as this here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. John costly or pretious thus Marcellus in his book De medicament and Theophil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmix'd faithfully prepared And the Old Glosses balsamum sine impostura that is mixtura without any deceit So saith * Vadianus Epit. de insulis Mar. Mediterr Dignum cognitu quod Plinius tradit l. 13. scilicet novem herbarum species esse quae nardum imitentur adulterent unde intelligimus in tanta fraudis materia usum loquendi obtinuisse ut pistica nardus diceretur quae sincera absque vitio est plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germana nulla arte vitiata It is worth knowing what Plinie affirmes that there are nine species of herbes which imitate and adulterate nard whence it is that in so great matter of deceit that nard is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sincere and without fault deceitless and not vitiated by any art But that which seems to me the most probable is that as there are in the New Testament writers many Latine words and those a little disguised by turning into Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for libra c. so here spicata may be turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as it were the Anagram of it the misplacing but yet retaining all the consonants in it This is I find Erasmus's opinion of it whose judgment I shall suppose fit to recommend it to the reader Ib. Brake This part of this passage express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remains still after all that hath been said on S. Matthew and here to be explained That it cannot be interpreted of her breaking the vessell I am perswaded not onely first because a vessell of that kinde of Marble is not easily broken and Nonnus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marble vessell and if it had been of Gold or Silver or other metall 't were as hard to be imagined and 2. because there was no need of breaking it and 3. because Suidas mentions this very vessel or cruise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notable reliques as laid up by Constantine the great but taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Theodosius the great which sure if it had been broken in pieces by the woman could not well have been laid up by Constantine nor would Suidas have said it was if he had so understood this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel at least would not have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cruise but onely some pieces of it And although perhaps that relation in Suidas be not of infallible authority that it was kept till Constantines time which yet the durable matter of which 't was made was able to authorize yet thus farre may an argument be drawn from thence that they that affirmed it to be so kept did not believe it broken by the woman and that Suidas which was a very good Grammarian and thought it not broken did infallibly understand somewhat else and not breaking by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But besides these I have yet this farther argument in that 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she poured out of it which was most proper for the businesse in hand it being the manner to poure out such oyntment out of the mouth of the vessel So Euphemus in Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cruise presently and the manner of pouring out the oyntment is there express'd by using a spathula or rudicula an instrument to put into it first to tast the oyntment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here before it be poured out and also to stir up the thicker parts of it from the bottome and from the sides that they may come out together To this purpose hath the Syriack interpreted it she opened it and the Aethiopick she opened and poured out And for the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Active that doth not naturally signifie to break but either contundere conquassare to knock to beat or shake together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius So in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fustibus contundere not to break though in the Passive that which is contusum or contritum is oft that which by such contusion is broken to pieces A. Gellius speaking of a boy that was to poure out oyle from the cruise into a fallet of herbs the oyle not coming at first concussum vehementius saith he iterum in ollam vertit he shock or knock'd it very vehemently and then turned the mouth of it over the dish Or else conterere to rub or scrape c. Thus the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgarly signifies tercre to rub and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rub upon as in Palladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rubbing the head of the viper on the parts on purpose that it might bite him and then by Analogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be to rub together If it signifie contundere or conquassare to knock or shake then the meaning will be that she shook the vessel or knock'd it against the ground that it might run the more fluently and the more corpulent parts might rise from the bottome and then she poured it on
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
in the infancy endangered to be devoured by the Dragon the devil assistd by the Roman power the persecuting Emperour Nero about the tenth year of his reign had it not been wonderfully preserved by God 6. And the note c woman fled into the wilderness where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore days Paraphrase 6. And soon after the Christians were by edict forbidden throughout the Empire but God preserved his Church in this persecution which lasted three years and an half 7. And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon fought and his Angels Paraphrase 7. And there was a great contention at Rome between Simon Peter on one side the planter of the Christian faith and Bishop of the Jewish Christians and so maintainer of Michael's or Christ's cause there and Simon Magus that Apostate servant of the Devil at his second coming to Rome in Nero's time the one contending for Christ the other against him see note on 2 Tim. 3. a. 8. And prevailed not neither was their place found any more in heaven Paraphrase 8. And Peter and the cause of Christ prevailed against him for thought at his former coming to Rome in Claudius's dayes Simon was there worship'd for a God and at his second coming much favoured by Nero yet upon his undertaking to fly in the aire by Peter's prayers he was cast down and maimed in the fall and through pain and shame forced to cast himself headlong down from the top of an house see 2 Tim. 3. a. 9. And the note d great Dragon was cast out that old serpent called the Devil and Satan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him Paraphrase 9. And by this means the Devil that doth so oppose the Christian faith and reduce men to heathenisme and to corrupt living was cast out of his unlimited power in mens hearts and many upon this victory of Peter over Simon Magus turned Christians 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren in cast down which note e accused them before our God day and night Paraphrase 10. And this was matter of joy to all the Christians nay to the angels of heaven who therefore praised and magnified the power of the Christian doctrine which had cast out the eminent piece of hypocrisie out of the Church the doctrine of the Gnosticks which did really infuse that into Christians for which the devil is wont to accuse the servants of God falsely and gave an essay of it in his charging of Job c. 1. 11. to wit that in time of persecution they will deny and forswear Christ 11. And they overcame him by the blood of the lamb and by the word of their testimony and they loved not their lives unto the death Paraphrase 11. And the faithful sincere Christians Peter and Paul and divers others having the patience and constancy of Christ before their eyes who laid down his life for them and his frequent doctrines of taking up the cross and following him resolved to do so as he had given them example and command and this was a victory over Satan and these instruments of his the Gnosticks which would have seduced all the Christians from their constancy 12. Therefore rejoice ye heavens and ye that dwell in them Wo to the inhabitants of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time Paraphrase 12. A thing much to be applauded rejoiced at by all good men and angels But upon this the devil was hugely inraged to see his subtilty the tail of this serpent v. 4. the false doctrines and infusions of these hereticks thus miscarry and therefore in the rage of his knowing that if he did not bestir himself mightily Christianity prevailing in the purity and sincerity of it would utterly be his ruine and that suddenly he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner 13. And when the Dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man child Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon his beloved instrument 14. And to the woman were given two wings of a great Eagle that she might fly into the wilderness into her place where she is nourished for a time and times and half a time from the face of the serpent Paraphrase 14. And so not only at Rome v. 6 but in all other parts of the Roman Empire Christianity was persecuted and the Christians forced to flie some one way and some another as they had been Acts 8. 1. by which means they were by the providence of God kept safe for some while see v. 6. 15. And the serpent cast out of his mouth waters as a floud after the woman that he might cause her to be carried away to the floud Paraphrase 15. Mean-while Satan used all means to pursue the Christians whither they fled raising up persecutions from Nero against them in the provinces by which he hoped to have utterly drowned and destroyed the Church 16. And note f the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth Paraphrase 16. But these afflictions and calamities which the devil designed the Christians were diverted by the seditions raised by the Jewes against the Romans by which means it came to passe that all the malice which was by Satan designed against the Christians fell actually upon the Jewes under Vespasian and Titus and so at the time the persecution of the Christians was necessarily cooled and fell upon the Jews their greatest enemies 17. And the Dragon was wroth with the woman and went to make war with the remnant of her seed which keep the commandments of God and keep the testimony of Jesus Christ Paraphrase 17. And this was a great vexation to Satan to see Christianity thrive the better by this means and therefore he set to his former design again that of setting the Emperors upon persecuting the Christians viz. the pure Orthodox of them that stood out constant in confession of Christ and would not for acquiring safety join with the Jews or Gnosticks and comply with them And this persecution now designed by Satan is that which fell out under Domitian the subject of the next vision c. 13. Annotations on Chap. XII V. 1. Clothed with the Sun and What notion is here to be affix'd to the Sun and Moon may thus most probably be resolved The Sun being the Spring and fulness of light communicating to
sell but be discommuned and perhaps thus differently expressed to set down the several degrees of complying with Heathenisme that the persecutions brought Christians to known and mention'd by the antients that is the several species of the Lapsi first Apostatae Apostates that openly renounced the Christian religion secondly Sacrificati they that sacrificed to Idols-gods thirdly Thurificati they that burnt incense to them fourthly Libellatici they that received tickets to acknowledge that they had done so though they had not which being in respect of the scandal of it and by way of interpretation all one with having sacrificed may properly by expressed by receiving the number of the beasts name which is in effect all one with receiving his name or mark V. 18. Here is wisdome What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is wisdome signifies is somewhat uncertain It may refer to God Herein is wisdome shewed that as the heathen Priests veil the names of their gods in secret numbers so God hath here set down in cypher the name of that heathen god whose worship is by these Edicts prescribed And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that hath understanding count or reckon will be no more then Let him that knows what belongs to mystical expressions of names by numbers take notice of this number now given him and he shall finde how it fits the event But it is also possible that the phrase here is wisdome may referre onely to man 'T is an act of special wisdome to doe it and then to that sense will be agreeable what followes Let him that hath understanding cast the account where again the wisdome and understanding may either signifie skill and sagacity to finde out the meaning of this mysterie or else prudence to manage it wisely that it shall bring no danger upon him it being that which was not fit publickly to be discovered but if any man had the skill to discern it he would if he were wise reckon it to himself and say nothing not discover that openly which might bring danger or persecution along with it To this purpose 't is observable that in the first ages of the Church which were most likely to have understood and given us light in it they made no conjectures about it and 't is Irenaeus's saying that if in his time it were fit publickly to be declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would have been declared by him that saw the Revelation for that was but a little while agoe almost in our age about the end of Domitian's reigne Intimating that the reason of S. John's not discovering it as somewhat proper to those times that is surely because some body that lived in his time or was suddenly to come was concerned in it It will now at this distance of so many hundred years be more difficult for us to find it out and lesse advantagious to afflict our minds in the search of it That conceit of Irenaeus that the number is to be found out by the Greek account of letters hath been taken for the rule by which the work must be wrought and so the Greek Alphabet hath had all the applications made to it to expound this riddle Whereas first these kind of Airthmetical mysteries were not ordinary among the Greeks of that age and secondly the Greeks had antiently another way of numbring beside that of the letters of the Alphabet in their order viz. by six letters only taken out of the Alphabet which did comprehend all numbers And who knows whether that be not the way of numbring by which the operation is to be wrought And thirdly it is much more probable that S. John had respect to the Hebrew custome of finding out mysteries in the number of letters that being very usual among the Rabbines of that age under the name of Ghematria which was a mysterious and abstruse art and in their account a special depth of wisdome among them Whatever this number is 't is somewhat which as a note of discrimination is imposed v. 16 on all men of that time and place whereof that Vision treats and which some had upon them v. 17. was received by some ch 14. 11. and not received by others ch 20. 4. All this and much more might be said to demonstrate it unreasonable to take any pains in finding out the precise name whereof this of 666 is the numeral expression The sense of the verse and the whole passage is clear without it that the heathen Priests and Augurs and Sorcerers should incense the Emperor against the Christians in all the Provinces and cause them to make Edicts of great severity against all that did not some way comply with their heathen worships And I shall not trouâ—le the Reader with any as more scrupulous so uncertain enquiries CHAP XIV 1. AND note a I looked and lo a lamb stood on the mount Sion and with him an hundred fourty and four thousand having his fathers name written in their foreheads Paraphrase 1. Here is another vision or another branch of the former And methought I saw the Lamb that is Christ on mount Sion in the Christian Church and with him all those constant pure Christian Jewes ch 7. openly and constantly professing the truth 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps Paraphrase 2. And again methought I heard a voice from heaven as the voice of many waters c. that is the Gospel preached aloud among the Gentiles and a multitude of Gentile Christians see ch 7. 9. a rejoicing together 3. And they sung as it were a new song before the throne and before and four beasts and the Elders and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the eaarth Paraphrase 3. And these methought were singing of praise to God sitting as he was before represented ch 4. 2. after the manner of the Bishop of Jerusalem with the four Apostles and the four and twenty Bishops of Judaea in council with him and this song being a thaksgiving to God through Christ and so call'd a new song according to that tradition of the Jewes on Psal 96. 1. that wheresoever the new song is mentioned it referres to the age of the Messias for vouchsafing them to be persecuted and suffer for his name see Act. 5. 41. none could joyn with them in it but the hundred and fourty and four thousand that is those pure Jew-Christians that had kept themselves constant and spotlesse from the pollutions of the world like them 4. These are they which were not defiled will women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and to the Lambâ— Paraphrase 4. These are they which had kept pure from all
appliable to Constantine and his sons and the Christian Commanders under him V. 13. Unclean Spirits What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean spirits may in part be resolved by Eusebius in the story of Maxentius Eccl. hist l. 9. c. 9. where the first thing that he saith of him is that he relied on Magical arts in this whole matter and thereupon kept himself up close in Rome and would not go out of it So again De vita Constant l. 1. c. 30. At last he fâ—ll to Magick and Sorcery sometimes cut up women great with child sometimes ript up the bowels of tender infants sometimes killed lions all to divine thereby He often used wicked adjurations to raise up Devils saith he by whose help he might avert the violence of the warre from him hoping that they would help him to the victory Now these impure spirits are here said to be three but the Kings MS. wants that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three If we read it without three then it is already explained that he made use of Magick and Augury But if the word three be retained then either may it signifie that he betook himself wholly to these arts the number of three as of seven having oft no other importance in it but to signifie a great deal or else peculiarly these three sorts first Augury or divination by entrails secondly Calling up of devils both particularly mention'd by Eusebius and thirdly the use of the Sibylline Oracles which the Roman Sorcerers and Diviners generally dealt in and Maxentius made use of see Zozimus l. 2. Of these it is farther said that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frogs referring to those creatures brought forth upon Aegypt by the Magicians at Pharaohs command Exod. 8. 7. Of which as it is known that they are impure creatures breeding and dwelling in the mire and so these impure spirits or arts are fitly compared to them so it is also observable how uselesse and unprofitable they are they croak but do nothing else and so they fitly resemble these Magical arts which made a great noise but never brought him the least advantage but rather hastened his ruine by relying on them Then these frogs are said to come out of the mouth of the Dragon and the beast and the false prophet which again if the word three be not retained will conclude these Magical arts which he made use of to proceed promiscuously from these three but if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three be retained then it will be proper to confine the responses of the devils when they were raised by him to the first of the three those that came out ofâ— the mouth of the Dragon for that is every where the Devils title in this Book see Note on c. 12. d. and 13. b. and the devils being as was said raised by Maxentius to direct and assist him the first of these frogs is said to have come out of the devils mouth immediately Secondly the art of divining by entrails and to that purpose killing of women and children as well as beasts being directly a piece of Heathenisme confined to their Augurs and Priests the second of these frogs is said to have come out of the mouth of the Beast that is Idol worship so called c. 13. 1. the Priests being the mouth thereof Thirdly the heathen Prophets undertaking to fetch grounds of their predictions most frequently from the Books of the Sibyls such fragments thereof as were remaining among them the third frog is said to come out of the mouth of the false prophet that is of the Colledge of diviners which thus by study in those Oracles undertook to foretell things to come And of all these it is said that they did signes either by foretelling sometimes things that came to pass which gave them authority among men or else by shewing some deceitfull wonders and that they went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon or to the Kings of the whole world that is to Maxentius the Emperor and his Commanders under him call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings in the Plural see Note f. and incited them to the war of the great day of God that is to fight with Constantine that instrument of Gods to bring in Christianity into the Empire V. 16. Armageddon What Armageddon which is here said to be an Hebrew word signifies or of what composition it is is a matter of some question The Learned H. Grotius conceives it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of meeting to note the place and battel where the armies met viz. on Constantine's side 90000 foot and 8000 horse of Germans Gauls and Britans on Maxentius's side 170000 foot and 18000 horse of Romans Italians c. in Zozimus and that this is here said in reference not to the valley of Megiddo where Josias was slain but to the waters of Megiddo Judg. 5. 9. where the Canaanites were slain by Barac which appears the more probable because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Greek rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Eusebius Praep. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mount Gerizin But another composition of the word may be yet more probable viz. that of Drusius that it be made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excision or destruction of their Armies as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew or their fortunes all their former good successes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies And so the clear meaning of the verse is this that the evil spirits v. 14. the Magicians and Augurs c. gathered them together so 't is said ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them in the Plural neuter belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular caused them to fight this great battel with Constantine which was the utter destruction of that great army of the Heathens and so a very heavy judgment or excision the effect of the Vial of the sixth Angel This victory of Constantine over Maxentius was so signal and considerable that as Onufrius tells us Fast l. 2. the Indictions that known way of computing of times among the Romans were taken from thence ab eaque die primam Indictionem inchoari saith Baronius and from that day the first Indiction began ut liberatam à Maxentii tyrannide urbem Ecclesiam indicaret that it might proclaim and commemorate the freeing of the City and Church from Maxentius's tyranny By which it may appear how memorable a passage this was and how fit to be the matter of this Vision See Abr. Bucholcers Chronology Anno Chr. 312. V. 17. It is done It is usual in Prophecies to set down the sad events most covertly Thus Scaliger observes Augures sedentes in templo abstinebant vocibus malè nominatis ideóque Alteram avem potiùs quà m Aversam dicebant The Augurs as sitting