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THE HOLY SCRI∣PTURES, Rom. 1.2. were written by Moses, the Prophets, the Apostles, and other holy men of God, Luk. 16.29.31. Eph. 2.20. and 3.5. and 2 Pet. 1.21. The Covenant of God with man in Christ the Mediatour, that substantiall or begotten WORD,
Iohn 1.1. is the Principall Subject Revealed and explained in the whole Scripturall, or written WORD.
Gods COVENANT with man in Christ is represented to us in Holy Scripture principally two wayes. viz. 1. As Promised, fore-prophecied and typified In Christ to be manifested afterwards in the flesh. Hence called the Covenants of Promise, Eph. 2.10. Covenants, not Covenant: because of the severall Publications of the Cove∣nant with more and more Augmenta∣tions, in severall Points or Periods of time. Thus the Covenant is made known in all the Bookes of Scripture, written before Christs comming: which are therefore called the OLD-COVENANT, Heb. 8.13. or the OLD-TESTAMENT, 2 Cor. 3.14.
2. As performed, fulfilled and actually accomplished in Christ already come, and manifested in our flesh in ful∣nesse of time, Gal. 4.4, 5. Heb. 9. Heb. 10. Thus the Covenant is most clearly and fully unveyled to us in all the Books of Scripture written since Christs com∣ing;
which are therefore stiled the NEW COVENANT or the NEW TESTAMENT Heb. 8.8. Matth. 26.28. Heb. 9.15.
Thus the whole BIBLE is distributed into the 1 Old; and 2 New Testament.
THE OLD TESTAMENT, (revea∣ling the Covenants of promise) in respect of the Penmen whom the Holy Ghost imployed to write the Books thereof, is disparted by the Holy Ghost himselfe into two generall heads, viz. 1 Moses, and 2 the Prophets, Luk. 16.29.31. and 24.27. Iohn 1.45. or, The Law of Moses; and the Prophets, Act. 28.23.
MOSES (the man of God, Psal. 90.1. The first Penman of Scripture:) was an Ebrew borne in Egypt, after the worlds creation about 2432 years, before Christ about 1496. years; * 1.1 The
seventh from Abraham, the father of the faithfull, 1 Chron. 6.1, 2, 3. and 2.1. and 1.34. As Enoch was the seventh from Adam the father of the world, Iude 14. When Moses was borne he was ve∣ry fair, Act. 7.20, 21, 22. He was marvel∣lously saved from death being drawne out of the water, whence his name MO∣SES, i. e. Drawn-forth, was given to him, Exod. 2 10 He was nourished by King Pharao••s daughter for her own sonne, Ex. 2.9, 10. Act. 7.21. Learned in all the wisedome of the Egyptians, and mighty in words and in deeds, Act. 7.22. He li∣ved in Pharaohs Court 40. years, and then left the Court, choosing rather to suffer affliction with the people of God, &c, Act. 7.23. Heb. 11.24, 25, 26. He was a stranger, a shepheard in the land of Madian 40. years, Act. 7.29.30. Exod. 3. thence God called him to feed Iacob his people, and Israel his in∣heritance. He fed Israel most faithfully 40. years, Numb. 12.7. Heb. 3.2.5. being in the Church in the wildernesse, Act. 7.38. with the Angel that spoke to him on Mount Sinai, and with our fa∣thers, where he received the lively O∣racles
to give unto us, and commanded us a law which is the inheritance of the Church of Iacob, Deut. 33.4. Of all the Prophets that arose in Israel, there was none like Moses whom God knew face to face, Deut. 34.10. He dyed 120. years old, his eye not being dimme nor his natu∣rall strength abated, and was buried of God, no man knowing of his sepulcher to this day. Deut. 34.5.6.7.
MOSES wrote the Law of God in the five first Bookes, called in Greek the Pentateuch, i. e. The five-fold-vo∣lume. At first it seemes to be written in one volume or Roll, there being such a continued connection of Book with Book, Exod. 1.1. Levit. 1.1. Num. 1.1. Deut. 1.1. But was afterwards, accor∣ding to the several subject matters ther∣in contained, divided into five severall Books, Containing 1 An History of things past: 2 A Covenant between God and his Church then present: 3 And a Prophecy of further grace to come, now exhibited by Iesus Christ, Deut. 18.15. &c. Iohn 5.46. and 1.17. In Propound∣ing of which things, (as Ainsworth ob∣serves) Moses hath a veile upon his glori∣ous
face: for in the Histories are implied Allegories, Gal. 2.24. And in the Lawes are types and shadows of good things to come; the body whereof is of Christ, Heb. 9.9. and 10.1. Col. 2.17. In Genesis (which History endeth with Israels going downe into Egypt,) we have the image of a naturall man, fallen from God into the bon∣dage of sin. In Exodus, is the type of our Regeneration, and State renewed by Iesus Christ. In Leviticus the shadow of our mortification, whilst we are made sacrifices unto God. In Numbers, our spirituall war∣fare, whereunto we are mustered, and armed to ••ight the good fight of faith. In Deute∣ronomie, the Doctrine of our sanctificati∣on, and Preparation to enter into our heaven∣ly Canaan, after Moses death, by the con∣duct of Iesus the son of God. So H. Ains∣worth in his Preface before his Annotat. on Gen. &c.
[ I] GENESIS i. e. Generation, so called by the Greek; because it
sets forth the Generations of the heavens & of the earth, in their first creation, Gen. 2.4. The Hebrews name their Books of the Old Testament, either 1 From the Prophets, the Penmen of them. Or 2 From the Principall subject or Argu∣ment handled in them: Or 3 From the first Hebrew word wherewith they be∣gin, as the 5. Books of Moses, & the La∣ment. of Ieremiah. Hence Genesis is cal∣led in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bereschith i. e. In the beginning.
Penman. It is not probable this Book was written by Moses whilst a Pri∣vate man, and a shepheard in Madian, in the desert: but rather after he was a Publick person, and furnished with a Prophetick spirit; otherwise the credit and authority of this History would be too much enfeebled. Nor is it absurd which some Hebrew writers think, who referre this writing to that of Ex∣od. 24.12. Come up to me into the mount, and be thou there, and I will give thee the Tables of stone, and the Law, and the Pre∣cepts, which I have written to teach them. Understanding by the Tables, the Deca∣logue: by the Precepts all the Ceremoni∣all,
and Iudiciall Ordinances: and by the Law all other writings of Moses, whether Historicall or Dogmaticall, D. Paraeus in Prolegom. in Genes. p. 14.15. in fol.
This Book as it is absolutely the an∣cientest writing extant in the world: so it is most compendious; being an History of 2369 years, as Ainsw. thinks, or rather of 2368 as Iunius and Paraeus comput. Iun. Annot. in Gen. 1. Parae. Prologom. in Genes. This may ap∣peare in three eminent Intervals or Pe∣riods of time recorded in Genesis. viz.
The scope of Genesis, is to set forth, The Generation of the world: The cor∣ruption thereof by sin: The Restaura∣tion thereof by Christ the seed of the woman, together with the Government of the old world before the flood, and the foll••••ing world after the flood, es∣pecially of the Church of God in parti∣cular families in both.
Principall parts of this Book. In Ge∣nesis are described▪
[ II] EXODUS. i. e. Going-out; or Depar∣ture, so called by the Greek, because it declares Israels Departure out of Egypt, after they had been long-oppressed there under Tyrannicall servitude. In Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veelleh schemoth, i. e. And these are the names, Exod. 1.1.
Scope; To set forth Gods govern∣ing and ordering of his Church, now reduced and united into one body, out of all the severall families of Israel. This is the Church in the wildernesse, Act. 7.38.
Exodus is an History, from the death of Ioseph till the erecting of the Taber∣nacle, for about 142. years. viz. From death of Ioseph to the birth of Moses, 60 years. As Iunius computes. Annot. in Ex. From Moses birth to the Departure out of Egypt. 80 years, Exod. 7.7. From the departure out of Egypt, to the erecting of the Tabernacle two years
Exod. 40.17. in the second yeare. viz. the second yeare after their coming out of Egypt. Iun. Annotat.
Principal Parts of this Book. Exodus contains an Historicall Narration of
[ III] LEVITICUS. So denominated by the Greek, from the chiefe Subject or matter of the Book, which principal∣ly describes the lawes, sacrifices and services of the LEVITICAL Priest∣hood. It is stiled among the Hebrewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vajikra. i. e. And he called. This being the first Hebrew word in the He∣brew text, beginning this book.
Scope of this Book. To make known Leviticall Lawes Sacrifices and Ordi∣nances, and by those shadows to lead Israel by the hand to Jesus Christ the true Priest and sacrifice of the Church, See Levit. 11.44. and 20.26.
This Book relates the memorable words, Acts and Leviticall Ceremoniall Laws made known from God to Israel, for one Moneths space viz. from about the beginning of the second yeare, after Israels departure out of Egypt, the Ta∣bernacle being already reared, till the beginning of the second moneth of the
same yeare, As Jun. in Annot. compare Exod. 40.17. with Numb. 1.1. which was in the yeare, from the worlds Creation, 2514. As Ainsw. computes.
Principal Parts. Leviticus describes the sacred Ceremoniall law▪ 1. Of things. 2. Of Persons. 3. Of Actions.
I. The Ceremoniall law of things, c. 1. to c. 8. either according to the substance of them, as of 1. Burnt-offerings, c. 1. 2. Meat-offerings, c. 2. 3. Peace-offerings, c. 3. 4. Sin-offerings, in case of ignorance, c. 4. or of infirmity, c. 5. Or, according to the Rite and Ceremony of them, c. 6.7.
II. The Ceremoniall law of persons, c. 8. to 16. viz. 1. Of the Priests, In their conse∣cration to their office, c. 8. In their discharge of their office, either according to Gods as∣sistance, c. 9. Or mens infirmity, c. 10. 2. Of all the people, touching whom are lawes about their sanctification, both from uncleannesse without them, in matter of their food, c. 11. or In them▪ By reason of 1 Child-bearing, c. 12. 2 Leprosie, whereof its Rise and State, c. 13. Its cure, c. 14. 3 Is∣sue of seed or bloud, c. 15.
III. The Ceremonial Law touching Actions, Necessary or Voluntary.
1. Necessary, whereof are laid down The Particulars and the Confirmation of them. 1 the Particulars of these Necessary
Actions, are 1. In purification, Common to the whole Church, c. 16. Proper to every godly person, c. 17. 2. In Sanctimony or Holinesse, Both of the people; 1 To be ob∣served, not only in their own bodies, c. 18. but also among one another mutually, c. 19. 2 To be maintained in their judgements, c. 20. As also in the holinesse of the Priests in their Persons, c. 21. Things, c. 22. 3. In exercise Ecclesiasticall, In legall Times c. 23. In legall Rites, c. 24. Politicall, c. 25. 2 The Confirmation or obsignation of these particu∣lar lawes, by Promises and Threats, c. 26.
2. Voluntary, viz. touching vows, c. 27.
[ IV] NUMBERS Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called because a great part of the Book is spent in Numbring the Tribes and Fami∣lies of Israel, and of their journeys from Egypt to Canaan. In Hebr. its called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bammidbar i. e. In the De∣sert▪ Because this is the first word of this Book in the Hebrew text.
Numbers containes an History from the beginning of the second moneth of the second yeare, after Israels coming
••ut of Egypt, to the beginning of the e∣leventh 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, demon∣strate 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 pro∣vidence over them in all their wildernes journeyes and difficulties; and yet his se∣verity against their corruption, for which many of them perished in the wilder∣nesse, after they had been delivered out of Egypt, so that they could not en∣ter into his rest because of their unbe∣liefe, Heb. 3.19. Iude ver. 5.
Principall Parts.
This Book of Numbers containes an Historicall narration of Israels 1 Prepa∣ration for their Journey, 2 Iourney it selfe, and 3 of their Station,
I. Israels Preparation for their Journey, wherein three things.
II. Israels journeys, which are distingui∣shed by the history of their eight notable Murmurings in their way, viz. 1. Irksome∣nesse of their Journey. 2. Loathing of Man∣nah, c. 11. 3. Aarons and Miriams emula∣tion against Moses, c. 12. 4. Their unbelief at Kadesh, where are recorded, Their mur∣muring c. 13. The judgement of God for it c. 14. Their reconcilement to God after∣wards, 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 Murmur••ng, c. 16.41, 42, 43. and their Re∣concilement, 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 pla∣gued 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 posses∣sing the land, c. 21. 2. Tempted by Magi∣call Arts and inchantments, c. 22, 23, 24. 3. ••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 Mo∣ses, c. 27. 6. Instructed in sacred things, Necessary, c. 28, 29. Voluntary, c. 30.
2. Of the inheritance, which is conside∣red, 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 circum∣scribed with lawes, Both of refuge for the man-slayer, that slew any unawares, c. 35.
And of successions in their inheritances. c. 36
[ V] DEUTERONOMIE i. e. The se∣cond law, or Law repeated, Thus de∣nominated 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mischneh i. e. Repetition of the law. From the first words in the Book its cal'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elleh Had∣debarim, i e. These are the words, or only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Debarim, i. e. The words.
Penman of this Book, as of all the foure former Books was Moses, who al∣so wrote the History of his own death a∣forehand in the last chapter by a Prophe∣tick 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 begin∣ning of the eleventh moneth, to about the seventh day of the twelfth moneth of the fourtieth yeare, after Israels de∣parture
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 be∣fore his death; he died when he was one hundred and twenty years old Deut. 34.7▪ after which Israel mourn∣ed for Moses in the land of Moab thirty dayes, Deut. 34.8. this determines the time of the History? As Iun. well ob∣serves.
Thus Alsted in Praecog. Theol. l. 2. c. 118. computes the time of this History. viz.
1. The first Part of this Book con∣taines 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 con∣taines the History of one day, c. 27.28. 5. The fifth containes the History also of one day, c. 29, 30. 6. The sixth con∣taines the History of one day, c. 31. &c. 7. The 7th 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 Passe∣over. For in the land of Canaan the first Passeover was celebrated, in the one and fourtieth year after Israels com∣ing ou•• 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 tho∣rough Jordan, two dayes in preparati∣on for it. Adde to these the time of searching out the land, and lastly the thirty dayes mourning. And thus go∣ing backwards, we shall find that Deute∣ronomie 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 appli∣ed 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,
II Narrative containing the main bulk and substance of the book, c. 5. to 32. viz. The Law, and Confirmation thereof.
III. Conclusion of the whole book c. 32, 33, 34. Which is either,
THe PROPHETS wrote all the Bookes of the Old Testament, be∣sides the Pentateuch of Moses. These Prophets inspired infallibly by the Holy-Spirit of Prophecy, wrote Books of three severall sorts, viz. 1 Historicall, 2 Dogmaticall or Doctrinall, and 3 Pro∣pheticall. The Hebrews thus distin∣guish the Books of the Old Testament. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thorah i. e. The Law. viz. the five books of Moses. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ne∣bi••m i. e. The Prophets. The Prophets they distinguish into two sorts, viz. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nebiim Rishonim i. e. The former Prophets; perhaps so called because they treat of the first Prophets, These are foure, viz. Ioshua, Iudges, Sa∣muel and Kings. And 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nebiim Acharonim i. e. the later Pro∣phets; 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 Pro∣phets, Act. 7.42. the Prophet Amos being cited, which is one of the Minor, or lesser Prophets. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The wri∣tings; by way of emphasis. See the Reason hereof in Rivet. Isag. ad sucr. scrip. c. 29. Sect. 16. The Greek cals these Books, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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; Est∣her; Ezra; Chronicles; under Ezra com∣prehending Nehemiah, which some∣times is called the second of Ezra, and the two Books of the Chronicles being reck∣oned 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.
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, pos∣sessed by Alexander the Macedonian, called Alexander the great, who conquer∣ed 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 Israe∣lites Entrance into the promised land. 2. Of their Government and Condition, after that entrance.
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 Gover∣nour and chiefe Captaine of Is∣rael, 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 Rea∣son is not cogent; 1 partly because the Bookes of Iudges, Ruth, and Kings, bear their name, yet not Pen∣ned by them: 2 partly because the de∣nomination of this Book is rather from the Subject matter, then the Author. Other thinke Eleazer the High-Priest (whose death is re∣corded Iosh. 24.33. Gathered to∣gether the chief materials of which this Booke is compiled. It being the Priests duty, to leave upon Record all memorable Ecclesiasti∣cal
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 de∣monstrate 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.
II. Israels condition and Government after their entrance into the Promised Land. Which is Historically de∣scribed, what it was. 1. Before their carrying away into Babylon. 2. During the Captivity. 3. Af∣ter the Captivity.
I. Before their carrying away into Babylon, and that either under the Iudges, or the Kings.
I. Vnder the Iudges.
And here we have two Histo∣ries, viz. One Common and Ge∣nerall: Another Particular.
I. THe Common or Generall Hi∣story, is the Book of IUDG∣ES,
so called, not from the Au∣thors of it, but from the subject matter of it, in Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shophtim, i. e. Iudges.
Penman of this Book the He∣brewes thinke to be Samuel. Al∣sted. Praecog. Theol. l. 2. c. 119. O••hers thinke that every Iudge re∣corded the things acted in his owne dayes respectively: and that Samuel, or Ezra, or Ieremiah, or King Hezekiah, (whose men copied out some of Solomons Pro∣verbs, Prov. 25.1.) collected and digested them into one vo∣lume. Hugo Cardinal••s in Prolog. in hunc. lib.
This book containes an Histo∣ry of Israels Politie, and the state thereof from the death of Ioshuah, till the Priesthood of Eli. How during that time Israel oftimes A∣postatized from God, for which God delivered them into their e∣nemies hands; but upon their conversion to him, he saved them by Iudges raised up from among their Tribes, out of their enemies
hands. It is an History of about 299 years, which may be thus computed.
Scope of this book, to shew what happy Haleyonian dayes Gods Church enjoyes under pi∣ous magistrates. How severe God is against the sins, especially the idolatry of his own people: and yet how he remembers mercy in midst of severest judgements.
Principall parts. This book being a Glasse discovering Israels
calamity, and the cause thereof their sin. Describes their sin;
II THe particular History under the Iudges, is the Book of RUTH, so stiled from RUTH the Moabitesse, a Gentile (Moab being one of the incestuous sons of Lot Gen. 18.) concerning whom this Book treats, especially of her mar∣riage with Boaz, whose Pedigree, by a Prophetick spirit, is brought down to K. David, Ruth 4.18. to the end, Ruth bearing to Boaz, O∣bed; the Grandfather of David, of whom according to the flesh Christ came, Matth. 1.5, 6. The Chald. Paraphrast thinks that Ruth was the daughter of Eglon King of Moab, but that is not proved by any Scripture, nor is it likely that a Kings daugh∣ter would marry a Stranger, and
leave her native Countrey to seek bread in another land, saith Gerh. Augustine refers the time of this Hi∣story, to the Beginning of the Kings. Aug. l. 2. de Doctrin. Christi∣an. c. 8. Ioseph. l. 5. Antiq. and Hugo Cardinalis referre it to the time of Eli, the Priest. D. Kimchi in c. 1. Ruth. and other of the Rabbines (as some note) conceive; That, Boaz who married Ruth, was that Judge which is called Ibzan Judg. 12.8. who immediately succeeded Iephte. Iunius and Tremellius comparing this History of Ruth with Matth. 1.5. are of opinion, that this History fell out in the dayes of Deborah. An∣not. in Ruth 1.1.
But its certaine it fell out in the time of the Iudges, Ruth 1.1. though the particular time perhaps cannot so punctually be demonstra∣ted.
Penman of this History is not certainly knowne. Hebrews thinke Samu••l penned it. Alsted. in Praecog. Theol. l. 2. c. 119.
Many Writers annex this Book of Ruth as an Appendix to the Book of Iudges, as they do the La∣mentations, to the Prophecy of Iere∣miah. Andr. Rivet. Isag. ad sacr. Script. c. 29. p. 501.
Scope of this Book. To delineate part of the Genealogy of Christ, Ruth 4.18. &c. compared with Mat. 1.5.6. And to shew that salvati∣on by Iesus Christ belongs to sinners of the Gentiles, as well as to the Iewes: Christ deriving his line not only from Iewes, but also from Gentiles and sinners, for the raising up of their Hope and Conso∣lation in him.
Principall parts. In this Hi∣story are described.
II. Vnder the Kings.
And here we have three Histories compiled in six books viz. the two Books of Samuel, the two Books of Kings, and the two Books of Chronicles, which Histories set forth the State of the Kingdome of Israel three wayes. viz. 1. As the Kingdome was Vnited of which the two Books of Samuel. 2. As The Kingdome was Divided, of which the two Books of Kings. 3. As the Kingdom was both Vnited and Divi∣ded, of which the two Books of Chro∣nicles. As Trelcatius in Oeconomiâ Bibli∣orum, well observes,: And as the matter of these Histories doth clearly evince.
I. The UNITED State of the King∣dome of Israel, is described what it was, both under the Kings. 1. By Election. and 2. By Succession. And how it increased and flourished whilest so united.
I UNder Kings by ELECTION, The kingdomes Condition is recorded in the I. Book OF SAMUEL. So called, either from the matter or subject herein handled. viz. The History of SAMUEL, which takes up a great part of the Book. As Alsted. in Praecog. Theol. l. 2. c. 120. Or also from the instrumentall effici∣ent cause, or Penman of this of this Book, Samuel being sup∣posed to have penned this Book, till c. 25. David the rest. Gloss. or∣dinar. Iunius and Trem. are of o∣pinion, that Samuel had a great share in penning of these two Books that bare his name; and that Nathan the Prophet, and Gad the Seer penned part thereof, from that intimation, 1 Chron. 29.29. which words of Samuel, Na∣than
and Gad seem to be the two Books of Samuel, penned by them three. Iun. in Annot. in 1 Chron. 29.29. By the Greek and La∣tin, it is also called the 1. Book of Kings, because the later part of it containes the History of Saul, the first King of Israel.
This history treats of the last Judges, viz. Eli, and Samuel, and of the first King, viz. Saul. Declaring when and upon what occasion the Lord changed the government by Iudges into a Regall government, viz. In days of Samuel, and upon occasion of the extreame wickednesse of both Elye's and Samuels Sons, c. 1. to 9. As also how Saul carryed himselfe both in life and death: and how God prepared David for the Throne, Saul being re∣jected. It is an history of about 80 yeeres continuance. viz. Un∣der Ely 40 yeeres, 1 Sam. 4.18. And under Samuel and Saul 40 yeeres, Act. 13.21.
Scope. To discover mans mutability, but Gods immuta∣bility in all the Revolutions and alterations of Families, and Com∣mon-wealths: viz. In their Con∣stitution, Administration, and Alteration.
Principall parts.
This booke treats of the af∣faires of Israel under a double kind of civill Government,
II UNder Kings by SUC∣CESSION. In this respect the Kingdome's state is de∣clared in the II. of SAMUEL. So called for Reasons formerly mentioned. Its also by the Greek and Latin stiled The second Book of Kings, because therein the History of David the second King of Israel is continued.
This is an History of about 40 yeeres continuance, 2 Sam. 5.5. An History of Davids Kingdome. may well be called The Annals of David.
Penman; some thinke to be the High-Priest; or some Di∣sciple of Samuel, who yet for ho∣nours sake gave the Booke his Masters name. Alsted. Praecog. Theol. l. 2. c. 120. But rather it is probable that the latter part of
the I. Of Samuel; and this whole Booke of the II. Of Samuel, were Penned by Nathan the Prophet, and Gad the Seer. 1 Chron. 29.29.
Scope. To declare Gods Faithfulnesse in delivering of his own from distresses. That di∣vers great infirmities are incident to Gods uprightest servants. And That (like checker-worke) their prosperity is intermingled with crosses and calamities.
Principal Parts. In this Booke; (which is a description of Davids Kingdome) we have a Narration of Davids 1 Life and 2 Death.
II. The DIVIDED state of the Kingdome of Israel, and how up∣on that division it decreased and came to ruine, is laid down in the two Books of Kings.
This d••vision and decay of the Kingdome is laid downe two wayes. 1. According to the causes and Beginnings thereof. 2. According to the Progresse thereof.
I. ACcording to the causes, and first beginnings of this Divi∣sion and decay thereupon ensu∣ing. These are set forth in the I. of KINGS. This book is stiled in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Melacim. i. e. 1. Of Kings. By the Greek and Latine the III. of Kings. The history of the Kings both of Iudah and Israel, being the subject matter of the book.
In this book the causes and first beginnings of the King∣domes division and decay are laid downe, partly by way of Opposition of the flourishing state of Davids kingdome united un∣der Solomon, c. 1. to c. 11. Part∣ly by way of Exposition of the occasions (viz. Solomons sinnes, Gods justice, Solomons death, c. 11.) and of the first beginnings of the division and decay of the kingdome under Rehoboam, to whom onely two Tribes were left subject, Iudah and Benjamin, 1 King. 11.21. And under Ieroboam to whom the other tenne Tribes re∣volted: and afterwards under their successours severally. So that in this book are the Acts of five Kings of Iudah after So∣lomon, viz. Rehoboam, ••bijam, Asa, Iehoshaphat, Iehoram: and of eight Kings of Israel, viz. Ie∣roboam, Nadab, Baasha, Elah, Zimri, Omri and Tibni, Ahab, Ahaziah.
This is an history of 118. yeeres viz. Under Solomon 40 yeeres, 1 King. 11.42. Under the rest of Kings of Iudah, 78. yeeres, for Rehoboam Reigned 17 yeeres. 1 King. 17.31. — Ab••jam 3 yeeres. 1 King. 15.2. — Asa, 41. yeeres. 1 King. 15.10. — Iehoshaphat, 17. yeers. 1 King. 22.51. — In all 118 yeeres.
Penman of this book, and also of the second booke of Kings is conceived not to be a∣ny one man, but divers. Though the Hebrewes would have them to be written by Ieremiah. O∣thers think that the Churches history, which was written by divers, was digested and colle∣cted into volumes, either by E••ra; Gerh. loc. Com. 1 de Scrip∣tura. in Exegesi. §. 129. Or by the chiefe Priests and Pro∣phets as the Churches Pub. Actu∣ari••s. Alsted Proecog. Theol. l. 2. c. 120. However, it seemes evi∣dent, that the beginning of 1. of
Kings, touching Solomons Reign, was written by Nathan, Abijah and Iddo, 2 Chron. 9.29. See Iun. in loc. And other parts by Iehu son of Canani, 2 Chron. 20.3. See Iun. Annot▪ ibid. And by the Prophet Isaiah, (as Iunius thinks▪) partly in his Prophecy, par••ly in the Book of Kings, 2 Chron. 26.22.
Scope. To shew how the Pi∣ety of Kings, preserves their king∣domes in unity, and flourishing Prosperity: But the sins and wickednesse of Kings, especially their idolatry, whereby they di∣vide themselves from God, brings Divisions into their King∣domes, and consequently ruine upon themselves, their families and Dominions.
Principall parts, might be pointed out, according to the pe∣riods of every severall Kings reigne, but rather thus. This book containes the increase and de∣crease of the kingdome of Israel.
2. ACcording to the Progresse and Growth of the Kingdom's di∣vision, and the miserable calamities, growing and increasing thereupon, This is related in the 11. of KINGS called in Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 11. Melacim, i. c. The second of Kings, By the Greek and Latin, The IV. of Kings. The Hi∣story of the Kings being still con∣tinued in this Book.
This Book is an History of about 320. years, under 12. Kings of Isra∣el, and 16. Kings of Iudah.
Penmen of this 11. of Kings, See in Penmen of 1. of Kings.
Scope; to delineate Gods verity in his Promises and Threats, toge∣ther with his severity in his judge∣ments. The continuall Revolution of Families and States, The mischief of sin, especially in Magistrates, di∣viding them and their people from God, and consequently themselves amongst themselves, till both Kings, people and Kingdomes be ripe and ready for desolation.
Principall parts, may be con∣sidered either according to the Reign of the severall Kings of Isra∣el and Iudah, as afore. Or as fol∣loweth; This Book declareth.
The state of the Kingdomes of Israel and Iudah; together with their defection and declining,
III. The UNITED and DIVI∣DED State of the kingdome is laid downe in the two Books of Chronicles, with some further Additions and Am∣plifications to the former Histories. This is done two wayes.
1. ACording to the UNITED State of the kingdome in I. OF CHRONICLES, so called because the Acts of former times are herein Recorded, or Chroni∣cled. In Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dihre Haijamim, i. e. THE WORDS OF DAYES, because they are as a Sacred DIARY; reporting the Acts and Occurrents in the Church of God, and Civil States both Do∣mestique and Forrein. Munsterus not unfitly stiles them Libros Annalium, i. e. The Books of Annals. Annals barely declaring matters of fact for divers years in order; as, Gellius notes l. 5. N. A. c. 18. These two Books are the CHVRCHES ANNALS. In Greek these two Books are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bibloi Paralipo∣menon, i. e. The Books of things omit∣ted: or, THE BOOKS OF RE∣MAINES:
because some things omitted, or not fully described in the Pentateuch, Ioshuah, Iudges, Ruth, Samuel and Kings, are here Summa∣rily explicated, and supplyed.
This I. of Chron. Principally in∣sists upon the History of David, Re∣lating his Genealogy from the first Adam and so forwards towards the second Adam; wherein the 12. tribes and their families, &c. are recorded c. 1. to 10. And his famous Acts c. 10. to the end of the Book; so that this Book is a Compendious Chro∣nology of all the former Books to the Books of Kings, of things from the worlds Creation, till about the yeare 2985. viz. of
Hierom calls the Chronicles, Instru∣menti veteris Epitomen, &c. The Epitome of the Old Testament; and that it is of such Consequence, that whosoever would arrogate to him∣selfe the knowledge of the Scri∣ptures without it, doth but mock and abuse himselfe. Hieronym. in Ep. ad Paulin. And again stiles it, Totius divinae Historiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. The Chronicle of the whole Divine History. Hier. in Prolog. Galeat.
Penman of this and the second Book is uncertaine. R. Salomo. R. D. Kimchi, think it was Ezra. Saith Alsted in Praecog. Theol. l. 2. c. 120. Iu∣nius also is of the same judgement. Iun. Annot. in 1 King. 11.41. and in his argument before 1 Chron. The Ar∣gument that generally inclines them all to this opinion, is, That the same words which are used in the close of the Chronicles 2 Chron. 36.23. are also used in the beginning of Ezra. Ezr. 1.1, 2, 3.
Scope. The primary Scope of this Book seemes to be this; Clearly to describe the Line and Genealogy
of CHRIST, the Messiah promi∣sed to David, Abraham, and Adam: That when in fulnesse of time Christ should be revealed and per∣formed; the Church might infalli∣bly know, that he was the Promised SEED OF THE WOMAN.
Principall Parts. This first Book of Chron. describes the Israeli∣tish kingdome in its 1 Foundation, and 2 Administration.
2. ACcording to the UNITED and DIVIDED state of the kingdom in the II of CHRO∣NICLES. So called for the rea∣sons formerly alledged.
This booke relates the history of the Israelitish State from the begin∣ning of king Solomons Reigne, till their returne from the Babylonish Cap∣tivity, which fell out about the first yeare of Cyrus king of Persians. Setting down both the union and flou∣rishing condition of the kingdome, under Solomon. but the division and decay of the kingdome thence en∣suing, till it came to utter ruine. So this book contains an History of a∣bout 472 yeeres.
So that this book is an Epitome or Chronicle of the two Books of Kings, with Additions. If we consider the books of Samuel, Kings, and Chronicles, all together, they containe an Histori∣call Narration, How the kingdome of Israel 1 Began under Samuel: 2 Increased under David: 3 Flourished under Solomon: and 4 Failed under Zede∣kiah; thus it endured almost 565 yeers.
Penman, see in 1. of Chron.
Scope, For substance the same with that of the two books of Kings.
Principall parts.
This book containes an Histori∣call Narration of the kingdome of Israel's,
II. After the people of Israels CAP∣TIVITY in which regard we have their REDUCTION, or bring∣ing back from the Captivity of Baby∣lon Hystorically declared: And that two wayes. 1. According to the truth and manner of it. 2. According to the fruit and event of it.
1 THe truth and manner of Gods peoples RETURNE FROM BABYLON, is contained in the book of EZRA. So called from
Ezra the Penman of it; whose Acts also are the chief subject-mat∣ter of it. Some count and call Ezra a Prophet. Lactant. lib. 4. Iust. c. 11. but Augustine doubts whether he may be called a Prophet, Aug. l. 18 de Ci∣vit. Dei c. 36. Hierome saith he was Iosedech, whose son was Iesus the High-Priest. See Ludovic. Viv. in Lib. 18 de Civit. dei. c. 36. But how can he be denyed to be a Prophet, when Christ himselfe stiles all the books of the Old Testament Moses and the Prophets, Luk. 16.29.31?
This is certaine, Ezra was a Priest, Ezr. 7, 11, 12. He was of the house and linage of Aaron; see his pedigree, Ezr. 7.1.2, 3, 4, 5. A most expert and ready Scribe in the Law of Moses, Ezr. 7.6, 10, 11. He was sent with Commission by Artaxerxes from Babylon to Ie∣rusalem, &c. ver. 11. &c.
Zerubbabel restored the Temple: Ezra the worship of God: Nehe∣miah the City Ierusalem.
This book, and that of Nehemiah following, are by the Hebrewes,
reputed as but one volume, and that is called by them the I. of Ezra, this the II. of Ezra. Hieronym. in Epist. ad Paulin. and Lactant. Instit. l. 4. c. 11. The Greek and Latin divide them (as our English) into two books, the former being ascribed to Ezra, the latter to Nehemiah. The Book of Ezra, in Order well followes the Chronicles; for the very words which conclude the Chronicles, 2 Chron. 36. last, do begin this Book of Ezra, Ezra 1.1, 2, 3. not only intimating, that Ezra was pro∣bably Penman of them both, but also that in this Book the History is continued. In Ezra is declared the Iewes returne from Babylon. And it is an History for about 146. years, viz. From the Edict of Cyrus, to the nineteenth year of Artaxerxes Mnemon. As Iunius computes, of
Scope. To evidence how pun∣ctually faithfull and alsufficient∣ly able God is, in performing of his Promises to his Church and peo∣ple in their season, touching their deliverance and Restauration, a∣gainst all impediments, improbabi∣lities and seeming impossibilities. For he made Cyrus an heathen King his shepheard, and nursing father to his Church, to bring them out of Babylon, wherein they were as help∣lesse and hopelesse, as dead bodies or dry bones in a grave. Ezek. 37. 2, 3, 11, 12, 13. To build the Temple and Ierusalem, Isa. 44. 28. and 45. 1. &c. compared with Ezra 1.1, 2. &c.
Principall parts. In this Book are laid downe, touching the Jewes returne,
II. THe Fruit and Event of the Jews RETURNE FROM BABYLON, is laid down in the Book of NEHEMIAH. So called, 1 partly because Nehemiah was Pen∣man of it, Neh. 1.1. 2 Partly because the Acts of Nehemiah are the Principall subject-matter of the Book, Nehemiah being the great Repairer & Restorer of the holy City Ierusalem. It is by some called the II. of Ezra; because the Hi∣story begun by Ezra touching the Iewes returne from Babylon is here continued. Nehemiah is supposed to aeb the same who is called the Tirshatha
Ezr. 2.63. So Munsterus. Neh. 8.9. which signifies, a Cup-bearer, Gerh. ex∣eg. in loc. 1. de Scrip. §. 132. but in the Chaldee tongue is a Title of Dignity and Honour. R. Aben Ezra. saith Gerh. Translated Legatus Regis; i. e. The Kings legate, Ambassadour or Com∣missary. by Iun. & Trem. (who yet interpret this rather of Shazbazzar, whom many think to be Zerubbabel:) In the margin of our English Bibles it is rendred, Governour. He was the son of Hachaliah, Neh. 1.1. and Cup-bearer to King Artaxerxes, in the twentieth yeare of his Reigne, Neh. ••.11. and 2.1. The kings Palace was at Shushan, Neh. 1.1. that being the Metropolis of Persia, which Dari∣us Hystaspis built. Plin. N. H. l. 6 c. 27.
In this Book are declared the happy fruits of the Jews returne both in refe∣rence to the Politique and Ecclesiastick state. It contains an History of about 55 years, as Gerh. Loc. Com. Supradict. & Iunius in Annot. shew. viz.
Scope, To let us know how deep and desperate the distresses of the Church may grow, before God will restore her. How difficult, slow and perplexed a work the work of Refor∣mation is, both by reason of adversa∣ries to be opposed, and Publick cor∣ruptions to be removed. How easily and wonderfully God can bring Re∣formation to perfection against all impediments whatsoever, when he is resolved to carry it on. What ex∣cellent and usefull instruments, pious and faithfull Magistrates are for the accomplishing both of Civil and Ec∣clesiasticall Reformation; Nehemiah being a lively Patterne of a true Refor∣mer indeed.
Principall parts. This Book sets forth the Restauration of Hierusalem, and this By.
III. VNder the IEWES CAP∣TIVITY in Babylon, and other places out of Iudea; The condi∣tion
of the Church is described in the Book of ESTHER; stiled by the He∣brewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 megillath Est∣her, i. e. The volume of Esther, so de∣nominated from Esther the Queen a Iewesh, whose faithfull service, done for the oppressed Church and people of God in extremity of straits, is the primary subject of this Book. Some writers exclude this Book out of the Canon of Scripture, as Melito in Euse∣bius, lib. 4. c. 25. Athan••sius in Sy∣nopsi. and Nazianzen. in Carm. de Script. But the Hebrews and primitive Christians with other writers unani∣mously receive it as part of the Canon.
Penman is not so unanimously de∣termined upon among Authors. Some thinks it was written by the men of the great Synagogue. R. Moses is said to be of this opinion. Or by Ioachim the Priest, sonne of Iesus the High-Priest. Philo Iudeus in Chronol. Or, by Mordecay, as is conjectured partly from chap. 9.20, 23. As The Latin Fathers. The ground of whose conjecture seemes to come short. Or by Ezra or Nehemiah,
who wrote the two former Histories of the Church of like Nature. Isido∣rus. Alsted. Praecog. Theol l. c. c. 120. But Eusebius in his Chronicles, suppo∣seth that the Penman was after Ezra.
This Book containes an History of the Church under the Reigne of A∣hashuerus King of Persia, from the third yeare of his Reigne, Esth. 1.1, 2, 3. till the end of his Reigne, viz. about 20. years (for he reigned in all about 21. or 22. years) This Ahashuerus is conceived to be Xerxes sonne of Hy∣staspis, Ezr. 4.6. Iun. Annot.
The time of this History is thus computed.
Ahashuerus makes his feast in his third yeare, — Esth. 1.3.
Marrieth Esther, in his seventh yeare, Esth. 2.16.
Haman conspires against the Iewes, and is hanged, in his twelfth yeare, Esth. 3.7. and 7.10.
Thence Esther reigns till the end of his Reigne, Mordecai being chief Governour, 10. y. Helvic. chron.
S••ope, most lively to manifest; How singularly vigilant God is over
his Church in extreamest straits and deepest dangers; not only to pre∣serve her from them, and advantage her by them; but also to returne the plots of her cruell enemies upon their own heads, when they are nearest ex∣ecution.
Principall parts. This Book de∣clares the Jewes deliverance from Hamans plot, both by what meanes and in what manner it was delivered.
The DOGMATICAL, or DOCTRINALL Books. Thus farre of those Books which are more properly Historicall; Now of the Bookes which were written in the same times with the former, which declare to us the will of God in a more Doctrinall way, and therefore for di∣stinction sake called, DOCTRI∣NALL. They are also called the Poeticall Books, because it is conceived that they, or most of them in Hebrew were written in Metre, or Poeticall Measures; which now are not so easie to be found out.
These DOGMATICALL Books containe in them Doctrines. 1. Of more speciall and particular reference to some particular individu∣all person. 2. Or of more Generall reference and respect to all.
1. DOctrines of more speciall re∣ference to a particular person▪ are laid down in the Book of IOB. so called, because that precious man Iob and his various condition is the chiefe subject-matter of the Booke. Some think that there ne∣ver was such a man in the world as this Iob of which this Book speaks: but account this booke rather Para∣bolicall, then Historicall. R. Moses Ben. Maimon in more Nebuchim part 3. §. 22. And Thalmud Ord. 4. Tract. 3. But this dreame is sufficiently refelled by that honourable mention that is made of this renowned Iob in o∣ther Scriptures both in Old and New Testament Ezek. 14.14, 20. Iam. 5.11.
Who this Iob was, is more doubted.
1. Some thinke that Iob came of
Nahor Abrahams brother, and that he was the third from Nahor: thus; Nahor—Vz—rIob; and that he lived about that time that Israel was in Egypt. Alsted. Chron. p. 100 and p. 115. and p. 502. And Hieronym. in Q. Hebr. Tom. 4. fol. 96. Seemes to incline hereunto, especially, see∣ing Iob is said to dwell in the Land of Vz, Iob 1.1. and Vz was one of Nahors sonnes, Gent 22.••1. But that Land seems not to have recei∣ved its name of Vz coetaneous to Abraham; but rather from Vz son of Aram, Sem's Nephew presently after the flood, Gen. 10.23. As Gerh. well notes, in exegesi. loc▪ Com. de Scrip. §. 136.
2. Others rather are of opinion, that Iob is the same which Iobab King of the Idumeans, of the race of Esau Gen. 36.34. And that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the name Iobab into Iob; either from the custome of the Hebrew tongue, which oft∣times changeth one letter for ano∣ther; or from the Aramick, Idume∣an, or other dialect of the Country
where he sojourned; or from the change of his condition in the world; while prosperous he might be called Iobab, the letter being doubled; when in distresse his name contracted into Iob. See the like in case of Abraham, Gen. 17.5. Of Naomi, Ruth 1.20.
This latter opinion is urged by Arguments not to be neglected. 1. From the circumstances of place. Iobab lived in the Land of Idumea, Gen. 36.33. Iob in the Land of Vz, a chiefe tract in Idumea, Iob 1.1. Lam. 4.21. Hence Kings of Edom are called Kings of the Land of Vz, Ier. 25.20. 2. From description of their possessions, Io∣bab had Regall Majesty Gen. 36.33. Iob had a Princely state, not usuall to private men, Iob 1.1, 2, 3. And also Princely Dignity, Habit, and Office, Iob 29.9, 12, 14. 3. From Similitude of names. As Moses reckons up among Esau's sons, one Eliphaz who brought forth one The∣man builder of a Town of his own name, Gen. 36.10, 15. So Iobs Hi∣story
mentions, Eliphaz the Tema∣nite Iob 2.11. Many Authors, as the LXX interpret. at the end of Iob. Euseb. demonstr. Evangel. l. 1. c. 5. Ambros. in Com. in Rom. 9. August. de Civit. dei, l. 18. c. 47. Gerh. quo supr. § 134. vid. Mercer. in Praefat in Lib▪ Iob & Com. in Iob 1.1
Penman of this book is not cer∣tainly known. Some think it was Solomon; but that's scarce probable, Iob living so long before Solomon, and many Penmen of Holy Scripture intervening betwixt them. Some that Iob penned this book himselfe, because the expressions and speeches of Iob are laid down in such empha∣ticall and patheticall terms. Some rather thinke that Moses wrote Gene∣sis and Iob about the same time, viz. a little before Israels departure out of Aegypt, in the yeare of the world, 2452. Alsted. Chron. p. 100. R. Solomon, and other Hebrewes favour this opinion.
Scope, To evidence as in a mir∣rour the wise, just and fatherly Pro∣vidence of God to his own faithfull
and upright servants, even in midst of manifold, deepest, strangest and longest afflictions. Hebrewes say, Iob's calamity lasted 12 moneths. Suidas saith, seaven yeeres.
Principal Parts. In this book Iobs threefold condition is described viz. His Prosperity, His Adversi∣ty, and his recovery out of all his distresses.
2. Doctrines of more generall refe∣rence unto all sorts of persons, are contained partly in Davids, partly in Solomons Books, whereof some were written originally in prose, others in Metre, Trelcat. in Oecon. Bibl.
1. IN Davids Book viz. That which was (if not wholly, as some thinke, August. de Civitat. Dei, l. 17. c. 14. Yet) principally Pen∣ned by David, i. e. THE BOOK OF PSALMES. It is called in Hebrew, by the latter Hebrewes (who gave names or Titles to Books, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sepher Tehil∣lim. i. e. The Book of Hymnes, or Prayses: because the Divine Praises of God are the chiefe subject-mat∣ter of the Psalmes. In the Old Testament, THE PSALMS OF ISRAEL 2 Sam. 23.1. Because penned for the use of the Israel of God. In the New Testament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The PSALMES Luk 24.44. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The BIBLE or BOOK OF PSALMES, Luk. 20.42. Act. 1.20. Because the Psalmes are digested into one vo∣lume.
The Greeke cals it also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The Psalter; from the Psaltery a musicall instrument, u∣sed in singing of the psalmes. Anci∣ently it was called Soliloquium i. e. The Soliloquy; because it containes the Saints sweetest and secret tal∣kings with God in prayers and pray∣ses, and Gods with them in precious returnes. Parva Biblia, & Sum∣marium V. Test. i. e. The little Bible, and the Summary of the Old Testa∣ment. Luth Totius Scripturae Epitome. i. e. The Epitome of the whole Scrip∣tures. Athanas. in Epist. ad Marcel. It is a compendium of all divinity, a common shop of Medicines for the soule, an universall store-house of good Doctrines profitable to every one in all conditions. Basil in Psal. 1. By August. lib. Psalmorū Prol. its call'd Tutela pueris, juvenibus ornamen∣tum, solatium senibus, mulieribus ap∣tissimus decor. i. e. A safeguard for children, an Ornament to youth, a solace to aged men, and the fittest comelinesse for women. The psalmes are a Iewel made up of the Gold of Doctrine,
of the pearles of comfort, of the Gemmes of prayer. This book is a Theater of Gods works. A sweet field and Rosary of promises. A Paradise of sweet fruits and heaven∣ly delights. An ample Sea wherein tempest-tossed soules find richest pearles of consolation. An hea∣venly schoole wherein God himself is chiefe instructer. The abridg∣ment, flower and quintessence of Scriptures. A glasse of divine grace, representing to us the sweetest smi∣ling fatherly countenance of God in Christ. And a most accurate Ana∣tomie of a Christian soule, delinea∣ting all its affections, motions, temptations, plunges with their proper remedies. Incipientibus pri∣mum efficitur elementum, proficien∣tibus incremen••um, perfectis stabile fir∣mamentum, totius Ecclesiae vox una. i. e. It is rudiment for the young, in∣crease for the proficient, firm establish∣ment for the perfect, its as but one voice of the whole Church. August. ibid.
In a word, Quid est quod non dis∣catur in Psalmis? Non omnis mag∣nitudo
virtutis, non norma justitiae, non pudicitiae decor, non prudentiae consummatio, non patientiae regula, non omne quicquid potest dici bonum proce∣dit ex ipsis? Dei scientia, perfecta prae∣nunciatio Christi in carne venturi, & communis resurrectionis spes, sup∣pliciorum metus, gloriae pollicitatio, mysteriorum revelatio. Omnia prorsus in his velut magno quodam & com∣muni thesauro recondita atque confer∣ta sunt bona. i. e. What is it that may not be learned in the Psalmes? Doth not the greatnesse of all ver∣tue, the Rule of Righteousnesse, the gracefulnesse of charity, the Consummation of prudence, the law of patience, and every thing that may be called good, flow from them? The knowledge of God, the perfect Prediction of Christ to come in the flesh, the common hope of the Resurrection, the feare of punishments, the Promise of glo∣ry, the revelation of mysteries, yea all good things are hid and heaped together in these Psalmes, as in some great and common
Treasury. Aug. in lib. Psalmorunt Prolog. For, if we look at the matter of the Psalmes, how rich is it! Consider,
In the Book of Psalms
Penmen of the Book of Psalmes are supposed by some to be many; and the Titles of divers Psalmes do import as much unto us. Ten Pen∣men are enumerated. viz. David, So∣lomon, Moses, Asaph, Ethan, He∣man, Ieduthun, and the three sons of Korah; but Augustine thinks Da∣vid was Penman of them all, de Ci∣vitat. dei l. 17. c. 14. However Da∣vid penned greatest part of them, as the Titles and Testimonies in the New Testament do intimate.
Some thinke that Ezra after the Babylonish Captivity, collected these Psalmes, (before dispersed) in∣to one volume. Some think this was done by King Hezekiah's friends or servants before the Ba∣bylonish Captivity, Athanasius in Synopsi.
Sum and Scope of the Psalms, seems to be. To set out the sweet enter∣course
and Communion betwixt God & his Church and people in all outward Conditions, and inward soul cases; how therin they are weak or strong▪ believe, hope, joy, lament, confesse, pray, vow, praise the Lord, &c. as occasion requires; and how God tries, delivers, comforts, supports, en∣courages, instructs, enables them, and faithfully deales with them, in all va∣riety of their cases and conditions. But every particular Psalme hath his particular Scope; handling distinct matters upon distinct occasions. Some being penned before, some under, some after the Babylonish Captivity, as is evident.
Principal parts. This Book is by the Hebrews divided into five Books, viz.
This Division seems to arise from the peculiar close of these five Psalmes.
Or thus, The Psalmes are either 1 Di∣rected from man to God, as the 1 Pray∣ing, and 2 Thankesgiving Psalms. 2 Or from God to man. As the Psalmes which are 1 Hortatory, 2 Consolatory, 3 Didacticall. 4 Propheticall.
The Particular unfolding of the Penman, Kind, Occasion, Matter, Scope and Principall Parts of every Psalme severally; will make a large Appendix to this Tract, and is reserved till some other opportunity.
2. In Solomons Books, (the wisest of Kings, 1 King. 3.12. & 4.29.) His Bookes are three, which according to the severall Doctrines, and matters comprised in them, we may distinguish into 1 Proverbiall, 2 Penitentiall and 3 Nuptiall. It is hard to say at what time these severall Books were penned by Solomon, yet perhaps the Nuptiall Book, was penned in his younger years, when his affections were more warme, active, lively in spirituals. The Proverbiall Book in his manly ripe age, when his
prudence and parts were at highest, most grave, solid, setled: And the Penitentiall Book in his old age▪ after all the vaine courses which he had lost himselfe in, as the current of the Book seems clearly to evidence.
1. HIs Proverbiall Book called the PROVERBS OF SO∣LOMON, because though it containe other's Proverbs, yet most are Solomon's Prov. 1.1. In Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mis••le She∣lomoh, i. e. either Similitudes, or excelling sentences, that overcome and beare rule over the rest, from mashal, which notes dominion.
This book was penned not by one, but by divers: and that not at one, but at severall times. Solo∣mon penned the nine first chapters, in that Order, as they are, as also c. 10. to c. 25. Cartwright in loc.
Solomon was Author of the Pro∣verbs also, from c. 25. to c. 30. But the men of Hezekiah King of Iudah copied them out, Prov. 25.1. probably they collected them out of other writings of Solomon, and ranked them in this Order, where∣in we now have them. Alsted. Prae∣cog. Theol. l. 2. c. 120. Cartw. in Prov. 25.1. and Iun. ibid. who thinkes they extracted these Pro∣verbs out of the Records of the Acts of Solomon, and digested them into a body; most of these Proverbs appertaining to Ethicall and Civil administration. The thirtieth chapter was penned by Agur sonne of Iakeh, c. 30.1. of him we read elsewhere no further mention in Scripture. He was a Prophet, Prov. 30.1. His Proverbi∣all Prophecy is annexed to Solomons Proverbs, perhaps because of mu∣tuall resemblance between them.
The 31th chapter containes the Proverbiall instructions, with which Bathsheba trained up Solo∣mon (here called Lemuel) in his ten∣der
years, which instructions King Solomon committed to wri∣ting afterwards. Iun. in loc. Cartw. in loc.
The Scope. To instruct men in true wisedome and understand∣ing, the very head and height whereof is the sincere feare of the Lord, Prov. 1.2. to 8. To this end the Book is filled with choice succinct sententious Aphorismes, Adages, or Proverbs, compendi∣ously holding forth duties of Pie∣ty to God, Equity to man, Sobriety towards ones selfe.
Generall Distribution of the Book take thus.
2. HIs Penitential Book, Solomons Retractations or Recantati∣ons, called in Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The WORDS OF THE PREACHER Eccles. 1.1. and to the same sense in Greek, Latin, and English, ECCLESIAS∣TES, or The Preacher, because Solomon being furnished with wisedome and manifold experi∣ence touching the vanity of all things besides true Religion, preacheth the same to the Church for the instruction and warning of all Gods people: This Book he wrote in extream Old age, Re∣penting of his fall: This seemes to be one of his last Acts, accord∣ing to that, 2 Chron. 9.29.
Scope of this Book is to e∣vidence wherein a mans true hap∣pinesse consists. viz. not in any sublunary, naturall, created excel∣lency, all such being vanity of vanities, extreamest vanity and vexation of Spirit; but only in true sincere feare of God, and truth of Religion, compare Eccles. 1.2. with Eccles. 12.13, 14.
Principall parts; To this end, touching true happinesse, he in∣sists upon it,
This Book is an undeniable Ar∣gument of Solomons repentance af∣ter his Relapse, and consequently of his salvation.
3. HIs Nuptiall Book treating of the spiritual Contract, and Marraiage betwixt Christ and his Church, called the SONG OF SONGS, which was Solomons, c. 1.1. and CANTICLES, be∣cause of all Solomons Songs, which were 1005. 1 King. 4.32. This was the choycest and most excellent; the matter thereof be∣ing one of the sweetest spirituall mysteries. viz. the Churches spirituall espousals to, and Com∣munion with Jesus Christ, that great mystery, Eph. 5.32.
Scope of this Song, is, (under the Me∣taphor or Allegory of lovers upon Contract, and intending marriage,) to shadow out to us that sublime spirituall happy union and Communion betwixt Christ and his Church, inchoate in this life, more imperfectly with the Iewes, more perfectly with the Gentiles: Consummate in the life to come. This is carried on dialogue-wise betwixt Christ and his Church; His friends and her Da∣mosels, being the foure speakers, especi∣ally the two first. As is the Custome of a Bridegroome and a Bride.
Principall parts, of this Song of Songs.
THus farre of Books Historicall and Doctrinal, Now to the Books Pro∣pheticall. For distinction sake they are called PROPHETICALL, because the matter of them is principally Prophe∣ticall, though many Historical and Do∣ctrinal passages are also inserted in them all along; as there are many prophe∣cies of things to come, dispersed up and down the other Books, which yet are principally Historical and Doctrinal.
These Prophetical Books are in all 16, (Lamentations being counted an Appen∣dix to Ieremiah) they may be consider∣ed, 1. According to the times of their prophecy and writing. 2. According to their Order as set in our Bibles. They are not placed in our Bibles in that me∣thod and Order as they were at the first spoken and written by the prophets.
I. According to the times wherein they were
first prophesied and written. These times are for most part discovered in the be∣ginning of the severall Prophesies, and of such we may determine certain∣ly: or they may be collected from o∣ther Scriptures, or the matter of the Prophesies, of which we cannot con∣clude altogether so cleerly.
These times may be referred (as the Historical books) to three principall Periods, viz. 1. Before, 2. Neere or under. 3. After the Babylonish cap∣tivity. And if in these three periods we parallel these Prophets, with those Historical Books, they will notably help to cleer and explain one another.
II. According to their Order as they are placed in our Bibles. And so they are resolved into two Ranks, viz. 1. The Greater Prophets, viz. The foure first (the Lamentations being an∣nexed as an Appendix to Ieremiah,) so called, not because these had grea∣ter authority, then the others, but from the greatnesse of their Bookes; The prophecy of Isaiah, being neer as big or bigger then all the lesser prophets, together. 2. The Lesser Pro∣phets. viz. The twelve latter, Hosea, &c. Which were digested in∣to one volumne of old by the Jewes, (called the Booke of the Prophets, Act. 7.42.) some of them being very small, lest any of them should be lost. All these books are named from their Penmen, except the Lamentations.
I. The Greater Prophets, are ••he Books of Isaiah, Ieremiah, Ezekiel, Daniel.
ISAIAH. This Book is set first, (though in time Ionah, Amos, Ho∣sea, and Ioel, seeme to have been be∣fore him) perhaps, because of the excellency of the Prophecy, most frequently, fully and clearly pro∣phecying of Christ, as if Christ had been exhibited already, had suffered already. Hence the Ancients called him Evangelisticus Propheta, & Pro∣pheticus Evangelista, The Evange∣licall Prophet, and Propheticall Evan∣gelist, Or the Evangelist and Apostle of the Old Testament. Christ and his Apostles greatly esteemed this Book▪ it being oftner alledged in the New Testament, then any o∣ther Book of the Old Testament▪ except the psalms. Some observe Isaiah to be quoted sixty times, the Psalmes sixty foure times. Alsted. Ethiopians had great respect to
this Book as appears, Act. 8.27.28.
Time of this Prophecy was in foure Kings Reigns, Isa. 1.1. if we reckon from the death of Vzziah, Isa. 6.1. till the fifteenth yeare of King Hezekiah, when the Babilonish Ambassadours came to Hezekiah and saw all his Treasures, 2 King. 20. 12, 13, 14. He must at the least prophecy fourty five years: but its probable he prophecied longer.
Scope; To hold forth the true Mes∣siah clearly, as the only sufficient Reme∣dy against all sin and misery.
Generall parts, This Prophecy is either.
JEREMIAH. He was of the Towne of Anatho••h, Jer. 1.1. a very young man when he began to prophesie, Ier. 1.6.
Time of his prophecy was in days of Iosiah, Iehoiakin and Zedekiah, Jer. 1.2, 3. which must needs be four∣ty three years at least by computa∣tion, both in Iudea and Egypt.
Scope. To divorce the Iewes in his times from their many horrid sins, denouncig heavy judgemenas against them: But to comfort the true servants of God in their lowest misery, with pro∣mises of Christ, and threatnings a∣gainst all their enemies.
Generall parts. Herein are
UNto the prophecy of JERE∣MIAH may be annexed as an Appendix the Book of LAMEN∣TATIONS. called in Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kinoth, i. e. Lamentations; 2 Chron. 35.25. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Echah, viz. the first Hebrew word of the Book (as ma∣ny other Books are named by the first word of the Book). This Book seems to be penned by Ieremiah the Prophet, upon the death of that pre∣cious King ••osiah, 2 Chron. 35.25. when the Jewes fell to their sin∣full
confidence in Egypt, which Be∣ginnings of sorrows and miseries gave Ieremy occasion, (he knowing by the spirit of Prophecy the judg∣ments which should befall them) to lament all the miseries from Iosiahs death, till the destruction of the Temple and Ierusalem, and captivity of the people in Babylon. The foure first chapters are penned alphebeti∣cally, (as many Psalmes are for help of memory in such an excellent piece as this is,) In 1.2, 4. chapters, every verse begins with a distinct letter of the Hebrew Alphabet, c. 3. hath only every third verse so beginning. Most mournefull melting, patheticall affections a∣bound in the whole Book. Greg. Nazianzen. Affirmed thus of him∣selfe, As oft as I take this Book into my hands, and read the Lamentations, I perceive my speech to be stopped, and I am overwhelmed with tears, and me∣thinks I see that Calamity as it were set before mine eyes, and I joyne Lamen∣tations with Jeremiah; Greg. Nazian∣zen. Or. 12. pag. 202. Paris, 1630.
Scope, seemes to be this▪ Live∣ly to point out the severity and imparti∣ality of Gods judgements, even against his own dearest people the Iewes for their iniquities, inviting them to re∣pentance, faith and prayer, for obtain∣ing of Gods favour in pardoning of sin, and removall of judgement.
Principall parts. Are:
EZEKIEL. He was descended of the Priestly stock, Ezek. 1.3. Prophecyed in the land of Chaldea, to the Captives and Gentiles, in the fifth yeare of Iehoiachin's capti∣vity, Ezek. 1.1, 2, 3.
Scope. To comfort the Church of God in Captivity, and to instruct them how to behave themselves therein, a∣mongst
profane Heathenish Idolaters.
Generall parts. Herein are,
I. The Preface setting forth the Pro∣phets calling to this office; Gods call, c. 1. Ezekiels fearfulnes, c. 2. Gods confir∣ming and strengthning him, c. 3.
II. The Prophecy it self, containing three Ranks of Sermons preached at severall times, to severall persons, &c. 1. To the Iews, whom he sharply rebuks & threat∣ens for their impieties in seventeen seve∣rall sermons, c. 4. to c. 25. 2. To the ene∣mies of Gods people, whose ruine and de∣struction he foretels in eight sermons, c. 25. to c. 33. 3. To the Jewes, ex∣horting them to repentance, and en∣couraging them to hope, not only for an inchoate deliverance from Babylons slavery, and that in six sermons, c. 33. to c. 40. But also for a consummate spiri∣tuall deliverance from spirituall misery by Christ the Messiah, and this is set out in vision 1 Of the new Temple to be erected, c. 40.41, 42. 1 Of the new Worship of God to be restored, c. 43.44. 3 Of the new Ierusalem, and new earth that should be discovered, c. 45.46, 47, 48.
DANIEL, Daniel was carri∣ed captive with the Jewes in∣to Babylon, Dan. 1.6. living and pro∣phecying among the Captives, a long time, foretold future events to the end of the world. Was a man of an excellent spirit, Dan. 5.12. Author of this Book, Matth. 24.15. Dan. 12.4.
Scope, To display unto Gods Church and people Gods wise and faith∣full dealings with them in all states, from dayes of Nebuchadnezzar till Christ, for the comfort of the Iews, and from Christ to the end of the world, his peculiar Providence over his own in all their distresses and deliverances, for the comfort of the Saints under the New Testament.
Generall Parts. This book re∣lates principally two sorts of mat∣ters, viz.
2 The Lesser Prophets or Minor Prophets so called, not be∣cause they had lesser Authority from
God for their Propheticall office, but because their Books are of a farre lesse bulk and volume then the for∣mer. They are twelve, Hosea, Ioel, &c.
HOSHEAH. he was sonne of Beeri, Prophecyed the same time that I∣saiah did, Hos. 1.1. with Isa. 1.1. 2. He prophecyed (as is probable) longer then any other of the Prophets; in all a∣bout seventy years. Principally deals against the ten Tribes of Israel, now and then against Iudah. His stile is sharp and succinct, which makes him some∣what more dark and obscure.
Scope, To convince the Iewes, espe∣cially the ten Tribes of their many great iniquities, especially of their idolatryes, and to perswade them to repentance with hope of mercy.
Generall parts. This Prophecy is either
JOEL. Ioel was sonne of Pethuel, Joel 1.1. Some think this Pethuel was Samuel so called, i. e. A perswader of God, Because what he asked of God in Prayer, he obtained. Alst.
Scope; to convince the Iewes of their sins by occasion of an imminent famine
and to draw them to repentance, holding forth many inviting promises to the peni∣tent.
Generall Parts. This Prophecy is, 1. Comminatory, threatning a grievous fa∣mine (taking occasion thereof, by the Lo∣c••sts Caterpillers, and Palmer wormes, the forerunners of a famine) labouring to make the people sensible of present evils, and sins the cause thereof▪ c. 1.
2. Hortatory, stirring them up to publique repentance, c. 2. ver. 1. to 19. Which Exhor∣tation is urged, 1. By promises to his people both touching, Temporall deliverances from present evils, ver. 19. to 28. Eternall Evan∣gelicall mercies in Christ, ver. 28. to the end of the chap. 2. By threats against their ad∣versaries on every side, c. 3.
AMOS. Amos an heardman of Tekoa, yet furnished with a Pro∣pheticall spirit, Amos 1.1. Severely de∣nounceth judgements; is thought to be slaine by Amaziah the Priest.
Scope, To hold forth the severity of
Gods judgements against his Churches enemies, and his Church it selfe; for their sins. Annexing some Evangeli∣call Promises to a Remnant.
Generall Parts Herein are,
OBADIAH. Who he was, is not evident by Scripture, but only by this Booke, that he was a Prophet. He prophesied against the Edomites or Idumeans, who came of Edom, which is Esau, Gen. 36, 1.8, 19. and hated Isra∣elites
Iacobs race, as Esau hated Jacob himselfe.
Scope, To threaten ruine to the Edo∣mites, for their enmity against the Israe∣lites, and to comfort the Church with pro∣mised Salvation and deliverance in Christ.
Generall parts.
JONAH. He was son of Amitta••, Ionah 1.1. Some call him The Pro∣phet and Apostle of the Gentiles; because he was sent to preach to Ninive the Me∣tropolis of the Assyrians, a Gentilish Ci∣ty. This Booke is chiefly Histo∣ricall.
Scope. To shew how God invited the City of Niniveh to repentance by Io∣nas preaching.
Generall parts.
MICAH. He is described, Mic. 1.1. Coetaneous to Esay, imitator of Esay, compare them to∣gether. Prophecied in corruptest times.
Scope. To threaten destruction to Iudah and Israel for their great impie∣ties fomented among them by their Ru∣lers
and Prophets; but to comfort the remnant of the Elect by Evange∣licall Promises in Christ.
Generall parts.
NAHUM. He is described, Nah. 1.1. About same time that Ieremiah prophecyed in Iudea, Na∣hum prophecyed against Nineveh the Metropolis of Assyria, relapsing to impiety after Ionas his preaching; before Babylons Captivity.
Scope. To comfort the Iewes and
the godly Israelites by the denouncing of judgments against the Assyrians, who under Pul, Tiglath-Pelesar, Salmanazar, Sena∣cherib and Esarhaddon their Kings, grie∣vously infested Israel: Esarhaddon car∣rying Israel Captive to Assyria in dayes of Mannasseh.
Generall parts.
HABAKKUK. As Nahum prophesied against Niniveh and Assyrians; so Habakkuk against both Iewes and Babylonians.
Scope. Both to warne the Iewes of their overthrow by the Chaldeans for their sinnes, and to comfort them afterwards by their enemies destruction, but their own life of Faith in deepest afflictions. The prophesy is laid down Dialogue∣wise.
Generall parts.
I. The prophets Complaint and Expo∣stulation to the LORD against the ex∣treame wickednesse of the Iewes, c. 1.2, 3, 4. II. The LORDS answer to the pro∣phet, threatning great calamities to the Iewes by the proud destructive Caldeans. ver. 5. to 12. III. A second Expostulation of the prophet, against the cruel oppression of Iewes, as well good as bad, under the wicked blaspemous King of Caldeans, ver. 12. to the end of the chap. IIII. Gods se∣cond
answer to the Prophet. 1. Directing the good to manage such deep afflictions un∣der the Caldeans, viz. By living by Faith in hope of deliverance, c. 2.1, to 5. 2. Threatning to be avenged upon the Calde∣ans for all their wickednesse and cruelty against his people, ver. 5. to end of the c. V. The prophets sealing up the Doctrine of the life of Faith in his excellent prayer penned in his own and the Churches name, c. 3.
ZEPHANIAH. His stock, and the time of his prophecy is described, c. 1.1. He was coetane∣ous to Ieremiah, prophecied the same things for substance, but farre more briefly and succinctly. He prophe∣sied against both Iewes and forraigne Nations.
Chiefe Scope. To Reprove the wic∣kednesse of the Iewes, especially of the Princes and many of the people, for han∣kering after Idolatry, expecting it should be set up againe, Hiding their Idols; e∣ven
after that glorious Reformation of King Iosiah. And to comfort the Elect remnant with Evangelicall promises, and Reformation by Christ.
Generall parts.
1. A most severe denunciation of desolati∣on and other judgements to befall all sorts both in Jerusalem and Iudea, for their secret idolatries, oppressions and injurious cove∣teousnesse, c. 1. 2. An exhortation of the Jewes to Repentance and self-Reformation both the gracelesse Iewes and those that had some sparkes of Grace appearing in them. Partly by the exemplary formidable judge∣ments which God would execute upon for∣raigne Nations in sight of the Iewes, c. 2. Partly by threatnings of judgements against Iewes themselves for their sins if they repen∣ted not, c. 3.1. to 8. 3. A sweet consolati∣on made up of Evangelicall promises touch∣ing the calling of the Gentiles, Restauration of the Church, pardon of sins, Purity and everlasting glory by Christ, c. 3.8. to the end.
HAGGAI. Of him and the time of his prophecy, See Hag. 1.1.
Scope. To quicken the Iewes that had returned from the Babylon••sh Captivity, (being now extreame ingratefully dull in the worke of Reformation,) to lay aside all sluggish delayes and excuses, and to make haste with the repaire of the Temple.
Generall parts.
ZECHARIAH, His descent and the time of his Prophecy, See in Zech. 1.1.
Scope, To encourage and incite the people returned from Captivity, especially the Governours, Zerubbabel and Joshu∣ah, to the building of the Temple.
Generall parts. This Prophecy seems to comprize the summe of five Sermons severally preached by the Prophet. viz.
MALACHI. he prophecyed after the Babylonish captivity, the Temple being now repaired, and the publike worship restored, against the many notorious corruptions remaining among them, even after such wonder∣full mercyes. He is the last Prophet of the Old Testament, deciphering out in the close of his Book Iohn the Baptist, the first Prophet of the New Testament, Mal. 4.5, 6. with Luk. 16.16.
Scope. To call the I••wes, after this Reparation of Gods Temple and worship, to Repentance, from their many and foule corruptions; especially the comming of
Christ the Messiah, the great Reformer and Refiner of his Church, being so neare at hand.
Generall parts. Besides the Title, herein are wrapped up in one continued Sermon, these principall matters.
Thus farre of the Old Testament, wherein the New Testament is veiled: Come we next to consider of the New Testament, wherein the Old Testament is Revealed.
THE NEW TESTAMENT, Re∣vealing fully and cleerly the NEW COVENANT in Christ, and the Spirituall administra∣tions thereof, is contained in the Books written since Christs manifestation in the flesh. In Reading of the Old-Te∣stament, the veile is untaken away: — But (in the NEW TESTA∣MENT) the veile is done away in Christ. And we all with open face, be∣holding as in a glasse the glory of the Lord, are changed into the same image from glory to glory. 2 Cor. 3.14.18. in the Books of the Old Testament, God describes to us, The Old Cove∣nant of Grace in Christ veiled under
Promises, Prophecies and Types: In the Books of the New Testament The Lord delineates to us The New Cove∣nant of Grace in Christ unveyled, actu∣ally exhibited and performed; Christ being the body and substance of all those ancient Types and Shadowes, Iohn 1.17. Hebr. 10.1. Coloss. 2.17. The Center and meeting-place of all the Prophecyes and Promises, Luke 1.70. and 24.27. Acts 10.43. 2 Cor. 1.20.
The Bookes of the New Testa∣ment are either 1 Historicall. 2 Episto∣licall, or 3 Propheticall, as further ap∣pears in the annexed Table. ☞
THE HISTORICAL BOOKS of the New Testament are such a•• containe principally matters of Fact, though matters of Faith and Doctrine are also interwoven. The Histories of the New Testament, are I. Of Christ the head of the Church. II. Of the Church of Christ, his body.
The HISTORY OF JESUS [ I] CHRIST himselfe is contained in the Foure Evangelists, wherein Christs Genealogy, Nativity, Life, Doctrine, Mi∣racles, Death, Resurrection and Ascensi∣on, are described. Matthew, Mark, Luke and Iohn, are usually called by way of emphasis, The foure Evangelists, because they alone wrote the Evangeli∣call History of Iesus Christ. Matthew and Iohn were Apostles Matth. 10.23. Mark 3.18, 19. Mark and Luke were (though not Apostles, yet) holy Apostolicall men, the Apostles disciples, Compani∣ons and assistants in the work of the Ministry.
The generall and common Scope
of these foure Histories, and of the wri∣ting of them is that which Iohn ex∣presseth in particular, viz. That we might believe that Iesus is the Christ, the sonne of God; and that beleeving we might have life through his name, John 20.31. Particular ends, and occasions may be noted in the particular considerati∣ons of them.
This one History of Iesus Christ, is written by foure severall Penmen. The Reasons thereof are worthy to be inquired into.
Ancient writers (who much please themselves with the mysteriousnesse of Numbers) have excogitated divers; Some fetch a Reason from the foure Ri∣vers of Paradise. Origen. Some, from the foure rings of the Ark wherein the the Tables of the law were contained, Hieronym. Some from the foure chief, Cardinall winds Iraen. Advers. Haeres. l. 3. c. 11. Some thinke that the Gos∣pel being to be dispersed to the whole world, the world being divided into foure chiefe parts, therefore there were foure-Evangelists, and hence this Histo∣ry of Christ, written by foure Evange∣lists,
is called Sancta Quadriga Domini i. e. The Lords chariot drawn of foure, wherein Christ rides as in triumph through∣out the world, to spread abroad the sweet o∣dour of his knowledge, &c. D. Aurel. Augustin. de consensu. Evangelistarum, lib. 1. c. 5, 6, 7. Tom. 4. August. Expos. in Evang. Ioan. Tract. 36. Iraen. quo supra Most accommodate that of the four * 1.2 liv∣ing creatures, Ezek▪ 1.5. and Rev. 4.6. to the number of the Evangelists, but seve∣rally. Ambrose gives, the Man to Matthew, who begins with Christs pedigree; The Lyon to Mark, who begins his Hi∣story of the Lyon-like ministry of Iohn Baptist, that Evangelicall Elias, Christs immediate forerunner; The Calfe to Luke, who begins▪ his Gospel with the Nativity of Christ, and that in a stable, there being no room for him in the Inne; and the Eagle to Iohn, who in the beginning of his Gospel soares aloft to that high mystery of Christs Divini∣ty and Godhead, D. Ambros. Praefat. in Evang. secund. Luc. But leave we these notions of wit, which seem ra∣ther to be similitudes, allusions, or Alle∣gories, used for illustration, rather then
Arguments for demonstration, why these foure should write our blessed Sa∣viours History.
We may rather conceive Christs History was written by these foure.
THE GOSPEL ACCORDING TO MATTHEW. The Eng∣lish 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.
This Book is called The Gospel accor∣ding to Mat. because he was Penman of it. Matthew, an Hebr. name, in Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mattha, some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mas. i. e. Tribute, others from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nathan i. e. he hath given or bestowed, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matthan, A gift; so Matthew no••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 pro∣fession 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, Au∣thority whereof was never questioned by the Church of Christ. He is called, A most faithfull Commentator of the Gos∣pel, 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 af∣ter 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. The∣ol. l. 2. c. 123. p. 710
Occasion of Matthews Gospel, some de∣clare 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 sup∣ply and compensate his absence by his writing, left behind with them, Euseb. Hist. Eccles. l. 3, c. 24. and out of him Ni∣cephorus l. 2. c. 45
The language, in which Matthew wrote, some thinke was Hebrew; tha•• he being an Hebrew, wrote in Hebrew to the Hebrews, divers Ancient writers embrace this opinion, Iraen. l. 3. c. 1. Athan••s. in Synops. p. 141. Euseb. Hist. Eccles. l. 3. c. 24. Nazianz. in Carm. Hieron. Praefat. in 4. Evang. ad Damas. & in c. 11. Hoseae. August de consens▪
Evang. l. 1. c. 2. Nicephor. l. 4. c. 32. And that it was translated into Greek, By Iohn the Evangelist, as some; By Iames, as o••hers; By Luke and Paul, as others; By Mark, as o••hers are of opi∣nion. Some thinke he wrote not in pure Hebrew, but in Syriack, being the Dialect then most commonly used, Al∣sted. Praecog. Theol. l. 2. c. 123. But others Judge, Matthew wrote not his Gospel originally in Hebrew, but in Greek, and that upon these grounds▪ 1. The Hebrew Gospel of Munsterus his Edition is such for language, as it is im∣probable it should be written by Mat∣thew, or any other skilfull in the Hebrew tongue. 2. The same Authors who report Matthew, to have writ in He∣brew, acknowledge the Greek Gospel of Matthew in the Apostles times, to be commended to the Church as Authen∣tick. Iren. l. 3. c. 39. Hieron. in Ca∣tal. illustr. Euseb. l. 3. c. 34. and 39. and l. 5. c. 10. &c. 3. The other A∣postles originally wrote in the Greek tongue, (as then most common) and that not only promiscuously to all both Jewes and Gentiles, but peculiarly
when they wrote to the Iewes. As Au∣thor of the Epistle to Hebrews, Peter, Iames. And their Apostolicall function required them to write in the most knowne tongue, as most to edifying. 4. Matthew's stile plainly agrees with Mark's, differs not much from Iohn's, and though therein there be some He∣braismes, so there are in most books of the New Testament▪ 5. Matthew inter∣prets Hebrew names by Greek, therefore he wrote in Greek not in Hebrew, e. g. Immanuel Matth. 1.23. Golgotha, Matth. 27.33. Eli Eli lamasabachtani, Matth. 27.46. 6. None can certainly tell who should be the Author of the Greek version, if Matthew wrote in Hebrew. And this opinion tends to destroy the credit and authority of Matthew's Go∣spel in Greek.
Stope, To evidence to all, but espe∣cially to the beleeving Hebrews, with whom he had preached, that this Iesus Christ, was the true Messiah; the true promised seed of David and Abraham, Matth. 1.1.
Principall parts. This History de∣scribes.
THE GOSPEL ACCORDING TO MARK. So denominated from Mark the Penman of it.
MARK, some derive from the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Marak. i. e. He hath polished, &c. As Hebrewes. Others rather take it to be a Latine name (made a Denizon in the Greek tongue) and derived from the moneth of March, because Mark was borne in that moneth, it being usuall so to denominate men that were born in March, Probus. He was also called Iohn Act. 12.12. & 15.37. viz. Iohn Mark. His Father seemes not to be mentioned in Scripture. His mother was that Mary in whose house they were praying for Peter, when Pe∣ter brought out of prison by the An∣gel, came and knockt at the doore, Act. 12.12. He was cousin to Barnabas, his Sisters Son, Col. 4.10. Though he was not an Apostle, yet he was an Apostolicall man. Some think he was one of the 70 Disciples. Hieronym▪
If so, he both heard and saw Christ. However he was the follower of Paul and Barnabas, Act. 12.25. And they had him to their Minister, Act. 13.5. Afterwards when there arose a sharp controversie betwixt Paul and Barnabas about Mark; Paul and Barnabas de∣parted a sunder, and Barnabas took Mark along with him to Cyprus, Act. 15.37, 38, 39. And after this (as some thinke) Mark lived with Peter, who cals him Marcus my sonne, 1 Pet. 5.13. From whose mouth he wrote the Gos∣pel, as some think, yet others are of opinion, there were two Marks, Vid▪ Iacob. Laurent. in 1 Pet. 5.13. Irenaeus stiles him The Disciple and in∣terpreter of Peter. Iraen. advers. Heraes. l. 3. c. 1. p. 229. edit. Colon. 1596.
Mark wrote his Gospel two yeares after Matthew, as some think, vid. An∣notat. in Irenaeum quo supr. p. 229.230. And he wrote it upon occasion of the request of some Brethren at Rome, as some conceive. Epiphan Haeres. 51. Euseb. Eccles. Hist. l. 6. c. 11. & l. 1. c. 15. Niceph. lib. 2. c. 15. Hieron. Catal. illust. That conceit of Baronius that he
wrote his Gospel in Latin, is rejected as groundlesse. Gerh. loc. com. de Sac. Script. exeg. c. 9. §. 244.
Scope; To describe the true Christ, and to prove that Iesus is the Christ. And this he doth compendiously, as Mat∣thew had done before more Copiously. He also notes the Series and Order of the History.
Principall parts. An Historicall Narration of Christs life, and death is orderly and compendiously laid down;
THe Gospel according to LUKE. So denominated from Luke the Penman of it,
LUKE some account an Hebrew name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lokam, i. e. To him the Re∣surrection; Theophilact thinkes, that Luke and Cleophas first met Christ after his Resurrection. But this is lesse pro∣bable, because Luke testifies, that he wrote this History of Christ, according as things were delivered to him by Mi∣nisters of the word, that were eye-wit∣nesses—Luke 1.1.2. Others rather count Luke a Latin name from Lucius. Lucius de∣rived a Luce Oriente, i. e. from the mor∣ning light, they were wont to impose this name upon such as were borne in the morning, about Sun-rising, &c. He was of Antioch in Syria, as Hieronym. and Theophylact. By particular vocati∣on, a Physician, Luke the beloved Phy∣sition, Col. 4.14. And some think he was a most excellent Painter. Niceph. l. 6. c. 16. & l. 15. c. 14. He was a faithfull and constant companion of Paul, 2 Tim. 4.11. His fellow labourer, Philem. 24. And some think Luke is intended by that brother whose praise is in the Gospel throughout all the Churches, 2 Cor. 8.18. Bez. in loc. intimates this was Hierom's opinion. Though Chry∣sostome
rather thinks it was Barnabas, to whom Calvin subscribes, Calv. in loc. Piscat in loc. Luke was an inseparable Companion of Paul and his fellow-worker in the Gospel; saith Irenalis l. 3. c. 14. Pauls follower; and though not an A∣postle, yet Apostolicall; saith Tertull. advers. Marcion. l. 4. c. 2. That Luke was most skilfull in the Greek tongue, not one∣ly Hieronym. in Isaiah c. 6. testifies; but also his very stile cleerly evidenceth. Whereupon one saith, It is known to the learned, that Luke observed a more pure Hellenisme then the rest of the Evangelists, Causab. Exerc. 2. c. 1. Paul conver∣ted Luke at The••es, think Hieronym. Eu∣sebius▪ and Niceporus. Luke lived a single life, and taught first in France, Italy, Macedonia, and Dalmatia; thinks Epiphan. His death is variously repor∣ted; he lived 84 yeares saith Hieron. in Catal. and then dyed in Bithynia. Hic∣rony. in Catal. At Ephesus, thinks Doro∣theus. He was hanged on a fruitfull Olive-tree; thinks Nicephorus.
He wrote his Gospel about fifteene yeeres after Christs Ascension Niceph. and that in the parts of Achaiah, Hiero∣nym.
Occasion of his writing, some say was the appointment of Peter or Paul, that's doubtfull. Probably the request of Theophilus (supposed to be some emi∣nent Senator) to whom he directs both his Gospel, and the Acts. Though some take this name Theophilus, for any go••ly man, Lover of God. Luke him∣selfe cleerely sets down one occasion, viz. The unsuccessefull attempts of ma∣ny who wrote false Gospels, Luke 1.1.2.
Scope, Besides the generall ayme of all the Evangelists, Luke seemes par∣ticularly to intend to supply what others had omitted, and to record thing•• from the very first, and that methodi∣cally in order; that Theophilus might know the certainty of things wherein he had been instructed, Luke 1.3, 4.
Principall parts. In Lukes Evange∣lical History, are,
THe Gospel according to JOHN. This book is thus intituled from the Penman of it, viz. Not Iohn the Baptist (as he is surnamed Luke 1.63.) Nor Iohn surnamed Marke, Act. 15.37. but Iohn the Apostle, compare Matth. 10.2. with John 21.20, 24. This is the Disciple which testifyeth of these things, and wrote these things. He wrote also three Epistles; and the Revelation in Patmos. JOHN is Ori∣ginally an Hebrew name, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iochanan. 1 Chron 12.22. Ierem. 40.13. it is also sometimes written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I••hochanan, as in 1 Chron. 26.3. It is compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iehovah, the pro∣per and essentiall name of God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
chanan i. e. He hath been gracious; whence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chen i. e. Grace; so that IOHN imports, THE LORD HATH BEEN GRACIOUS; or, THE GRACE OF THE LORD. This Iohn was the sonne of Zebedee, and brother of Iames, all of them Fishermen by trade: Matth. 4.21. and 10.2. Mark 1.19. Luke 5.10. Salome (mentioned Mark 15 40. and 16.1.) is supposed to be Iohn's mother. As Iohn was with his Father, and Brother in the Ship, mending their nets, Jesus called him and his Brother, Matth. 4.21. Luke 5.10. It is thought that Iohn lived a single life: yet some are of opinion that Iohn was the Bridegroome at Cana in Galilie. Ioh. 2.1.9. It is certain; that Iohn was one1 of the three whom Christ took up with him to mount Tabor to behold his trans-fi∣guration, Matth. 17.1. &c. Mark 9.2. Luke 9.28. &c. And z one of the two, whom Christ sent to prepare his last Passeover, Luke 22.8. And 3 that Disciple whom Iesus peculiarly loved above all the rest, Ioh. 13.23. and 19.26. and 20.2, & 21.7.20. 4 Who lea∣ned on Iesus breast at supper; and 5 to
whom Christ by a private token dis∣covered that Iudas should betray him, Ioh. 13.23, 24, 25, 26. And 6 to whom Christ dying on the Crosse, commen∣ced his own mother, Ioh. 19.25, 26, 27. After Christs Ascension, Iohn, with Peter, healed miraculously the lame man as they were going into the Tem∣ple, Act. 3.3, 4, &c. Preached bold∣ly against all prohibitions, Act. 4.13, 19. Was sent to Samaria having re∣ceived the word, from the Apostles at Ierusalem, Acts 8.14. Tertullian saith, that the Apostle Iohn, after he in Rome had been cast into burning Oyle, and suffered nothing thereby, was bani∣shed into an Iland Tertul. lib. de Praescripti∣one adversus Haereticos cap. XXXVI. p. 211 edit. Franeker. 1597. Nero slung him into the burning Oyle, as is thought: Domitian Banished him into the Isle Patmos Rev. 1.9, 10. Whence its supposed, he retur∣ned under Nerva; came to Ephesus in the 97 yeere of his age, where he lived and taught till he was 99. He made his Sepulcher with his own hands. Left his Disciples, Papias at Ierusalem; Poli∣carpus at Smyrna; and Ignatius at Anti∣och.
He is supposed to write his Gospel towards the end of his life. Alsted. Praecog. Theol. l. 2. c. 123. Iohn's Gos∣pel hath still been had of most high ac∣count with Antiquity. See Basil. in Ho∣mil. sub Princ. Ioan. Chrysost in Prolog. Comment. super Ioan▪ Ambros. l. 3. de sacram. c. 2. Cyrill in Prolog. Ioan. Hi∣eronym. Proem. Comment. in Matth. Au∣gust. de Civit. dei. l. 10. c. 29. and Tract. 56. in Ioan.
Occasion of Iohn's writing his Gos∣pel, Ecclesiasticall Writers tels us was twofold. viz. 1. To oppose and con∣fute the blasphemous heresies of Ebion and Cerinthus, who denyed the Divinity of Christ; hence Iohn so clearly asserts it, Iohn. 1. See Iren. Advers. haeres. l. 3. c. 11. p. 257. edit. Colon. 1596. Hie∣ronym, in Proem. Comment. in Matth. 2. To supply what the other three E∣vangelists had omitted, who principal∣ly relate things done by Christ, but for one yeare wherein Christ suffered, af∣ter Iohn was cast into prison, Euseb. Hist l. 6. c. 13. ex Clem. Alexandr.
Scope of Iohn's writing is expresse∣ly noted, Iohn 20.31. These are writ∣ten
that yee might believe that Iesus is the Christ, the sonne of God, and that believing yee might have life through his name.
The Principall parts, or Generall Branches of this Hist. are,
THE HISTORY OF THE CHURCH OF CHRIST, his body, and that in the purest Primi∣tive Apostolicall times, is contained in the Acts OF THE HOLY APOSTLES. So denominated from the principall subject matter of this Book, viz. The Acts of the Apostles in the infancy of the Primitive Church, therein record∣ed Historically.
Penman of this History was Luke the beloved Physitian, who also wrote the Gospel (of whom see what is there spoken) as appears 1. By the Preface or Introduction here prefixed, wherein he mentions the former Treatise of the Gospel penned by him; names Theophi∣lus to whom he directed particularly
this History of the Apostles, as well as that History of Christ; and also he connects or knits this Book to his Gos∣pel, by continuing the History where he formerly left. viz. At the Resurre∣ction and Ascension of Iesus Christ, which here is somewhat more fully des∣cribed, and what followed thereupon, Act. 1.1, 2. So that his Gospel, and the Acts of the Apostles are but as one con∣tinued History. 2. By the very stile, which seems notably to indigitate Luke unto us, partly it being compleat and polished Greek becomming Luke an accurate Grecian, who had also most diligently perused the Septuagint version; partly it being replenished with Hebraismes, suitable to Luke's native Genius, being by country a Syrian of Antioch, (the Sy∣rian language being one of the Hebrew dialects) partly because herein somtimes is the Language of a Physitian, very a∣greeable to Lukes profession, as Act. 17.16. His spirit was stirred in him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. His spirit was in a Paroxysme; the word is used by Physitians to signifie a sharp fit of an ague, fever, &c. & again, the Contention was so sharp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
i. e. there befell a Paroxysme, —this word is not used in all the New Testament by any, but Luke, and Paul, (whose companion Luke was) 1 Cor. 13.5. Heb. 10.24. 3. By the consent of ancient and moderne writers. No doubt this Book was written by Luke of An∣tioch, the Physitian, Hieron in Praefa••. Act. Luke the follower of the Apo∣postle and companion of all his Travell, wrote the Gospel, — and put forth al∣so another excellent volume entituled the Acts of the Apostles. Hieronym. de vir illustr. And againe, the Acts, of the Apostles seem to import a bare history of the infancy of the new-born Christ, but if we know Luke the Physi••ian to be the penman of them, whose praise is in the Gospel, we shall consider also that all his words are a medicine for a lan∣guishing soule. Hieron. praefat. in Act. and out of him Beda, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The book of the Acts which Luke wrote. Oecumen. in Scholiis. None but the unlearned and unskilfull, can doubt whether Luke were Penman of the Acts, &c. Erasmus.
Occasion. It is thought that Luke
wrote this History at Rome, during Pauls imprisonment there. Hieron. de vir illustr. And that at the request of the faithfull brethren at Rome: and by the command of Paul, Dorotheus and Ni∣cephor. Hist. l. 2. c. 43. Alsted. Praecog. Theol. l. 2. c. 123. The time of wri∣ting is referred to the sixtieth year of Christ, the fourth of Nero, 27th. after Pauls conversion. But the peculiar guidance of the Holy Ghost, was the principall cause of Lukes writing both this and the former Book.
Scope. To describe unto us the Rise, Growth, State and practice of the Primi∣tive Christian Church in her infancy, in the purest Apostolicall times, how she obser∣ved and obeyed Christs Commandements to his Apostles, after his Resurrection and before his Ascension, speaking to them of the things pertaining to the Kingdome of God, Acts 1.2, 3. and this both in matters of faith, worship, Church-Communion, and Church-Government; that herein the Pri∣mitive Church might be an exemplary Pat∣terne to the following Churches in all suc∣ceeding ages. So that this is a most use∣full Book to the Church of God.
Principall branches. The Acts of the Apostles, are laid down in this Hi∣story,
THE EPISTOLICAL BOOKS of the New Testament, are, All the Epistles, written by the Apostles; the Apostles being oft-times unable to in∣struct by their personall presence, sup∣plyed that by writing Epistles. These Epistles are either written, 1. To the Beleeving Gentiles, Or 2. To the Be∣leeving
Iews; as was formerly noted,
[ 1] To the beleeving Gentiles, The A∣postle Paul wrote his Epistles, which are either 1. Generall written to whole Churches: Or 2. Particular to some se∣lect particular persons. Some do rank Pauls Epistles thus, according to the persons to whom they were written, viz.
Pauls Epistles were written either
Others endeavour, and that not un∣profitably to marshall Pauls Epistles, in the Order of times and seasons, wherein they were severally written, which Order is not observed as they are placed in our Bibles. And though the
punctuall time when every Epistle was written, cannot evidently and infallibly be demonstrated either by the Epistles themselves, or other Ecclesiasticall Hi∣stories, yet we may have good probabi∣lities hereof, as may appeare in this Type or Table ensuing, viz.
Pauls Epistles were written, 1. Be∣fore his Bonds and Captivity at Rome. 2. In his Bonds and Imprisonment there.
This noting the severall times of the Apostles writing his Epistles is use∣full, To let us see why the Apostle wrote so variously about the same things, as Circumcision and other Cere∣monies, As; To the Romanes, that they should receive the weake, &c. about Ceremonies and indifferent things, Rom. 14. 1. &c. But to the Galatians, and Colossians, utterly condemns use of Cir∣cumcision, &c. Gal. 5.2. &c. Col. 2, the reason is the difference of times, Chrisostome. Ceremonies were alwayes Mortales, mortall; at Christs death became Mortuae, dead; onely Moses must be honourably buried, for the weak Iewes the use of them was per∣mitted a while; but after that they be∣came Mortiferae, deadly to them that u∣sed them.
But here Pauls Epistles shall be con∣sidered according to the method and di∣stribution of all the Books of the New Testament first proposed: and that the rather, because so we shall view them as they stand in order in our Bibles.
And first of Pauls Generall Epistles to whole Churches, which are nine, viz.
THe Epistle of the Apostle Paul to the ROMANES. So denominated, 1. Partly from the object to whom the Epistle is written, viz. The believing Romanes, Rom. 1.7. When this Epi∣stle was written, there was so famous a Church at Rome, that their Faith was spoken of throughout the whole World, Rom. 1.8. Yea there were even in Cae∣sars houshould that had received the faith. Phil. 4.22. But by whom or when was the Church of the Romanes first planted? Answ. Scripture is si∣lent, Papists say by Peter, Bel••••m. de
Pont. Rom. l. 2. c. 2. But Peter never was at Rome, much lesse planted the Church there D. Pareus in Rom. 16. Pub. II. Barnabas is supposed to have preached Christ at Rome, and to have converted the Romanes, under the Reign of Tyberius, if Clement may be believed. Recognition. Clementis lib. 1. But now Rome is as infamous as once it was fa∣mous, being the seat of Antichrist, Rev. 17, 9, &c. the Spirituall Egypt Rev. 11.8. Sodome Rev. 11.8. And Babylon devoted to destruction, Rev. 18.2, &c. 2. Partly from the Penman of the Epi∣stle, viz. Paul, Rom. 1.1.
PAUL is a Latin name from Paulus, i. e. a little one, so the Romanes were wont to call them that were of a lesser stature, he seemes most to be delighted with this Romane name, being appointed Apostle to the Gentiles. Some think he first had this name given him, upon occasion of his conversion of Sergius Paulus the Deputy, Act. 13.7.9.12▪ Hieronym. de claris Script, Before he was called Saul, i. e. desired, asked, &c. From the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shaal, i. e. he hath ask∣ed, desired, &c. It is not likely that he
changed his name Saul into Paul: but rather that he had two names, as all the Iews had that were freemē of Rome; Saul then denoted his nation and Religion, Paul signified his Roman freedome. And Scripture favours this that he had two names, saying, Saul, which also is Paul, Act. 13.9. The History of Paul is nota∣bly described in the New Testament, especially in Phil. 3. 1 Tim▪ 1. And in Act. 13. to the end of the Book, but more summarily, Act. 22.3, to 22. and 26.4. to 24. He was a Iew by Nati∣on; of the Tribe of Benjamin; of the Province of Cilicia; borne in the City Tarsus, (which being a Colony and ha∣ving the priviledge of the Romane free∣dome, Paul though of Iewish Parents, yet saith he was a Roman free-born, Act. 22.7.28.) circumcised the eighth day; brought up at the feet of Gamaliel; a great proficient above many in the Iew∣ish Religion; in his Zeale persecuting all that seemed to oppose it; held the garments of those that stoned Stephen, consenting to his death; made havock of the Church, &c. But at last, as he was in his Circuit of persecution, he
was miraculously converted of a Wolfe to become a Lamb, and of a Persecuter to be a prime Apostle, in his Apostleship he suffered and laboured more then all the rest of the Apostles; was peculiarly sent to teach the Gentiles. At last he was carryed bound to Rome, and there he was be headed by Nero in seventeenth yeere after Christ's Ascension, in the fourteenth yeer of Nero, and thirty fifth yeere after his conversion, and buried in the Ostiense way. Hieronym. He wrote fourteen Epistles, of which one said, As oft as I read Paul, me thinks I heare not words so much as thunders, Paulum quoti∣esc••n{que} lego, videor mihi non verba au••dire, sed tonitrua. Hieronym. contr. Iovi∣nian. de Epist. Paulin.
His Epistle to the Romanes, though no•• first written, yet is set first. 1. By reason of the dignity of the Romanes to whom it was written, Rome being the Seate of the Empire, and Head of the World. 2. Because of the largenesse of the Epistle, this being the longest of all the Epistles. As Isaiah is set first being the longest of all the Prophets. 3. But especially from the dignity of
the matter, and dexterity in handling it. The Body of Divinity is so admirably herein handled, espicially the principall points of Election, Reprobation, Redemp∣tion, Faith and Iustification by Faith, &c. that it is deservedly called by some Cla∣vis Theologiae, the Key of Divinity; and Methodus Scripturae, the Method of Scrip∣ture.
When it was written, See in for∣mer Table. Where it was written, is to be considered. Origen in Praefat. Comment. thinks at Corinth. 1. Because he commends Phaebe to the Romans, Rom. 16.1. She was a servant to the Church at Cenchrea, which is a Port of Corinth. 2. Because he salutes them in the name of Gaius his Host, &c. Rom. 16.23. And Gaius a Corinthian, and there Bapti∣zed by Paul 1 Cor. 1.14. 3. Because he salutes them in the name of Erastus Chamberlaine of the City, Rom. 16.23. Who abode at Corinth, 2 Tim. 4.20. 4. The postscript testifies thus much.
Occasion and Scope of this Epistle seemes to be this. The report that Paul had received of some disagreements both in judgement and affection, in them
of the Church of Rome, who were partly believing Jewes, partly believing Gen∣tiles. The Iewes either wholly oppo∣sing the Gospel, or mingling Law and Gospel together in the case of Justifica∣tion▪ and all of them excluding the Gentiles from the fellowship of Christ, and despising them, insisting too much upon the Prerogative of the Jew: Con∣trariwise the Gentiles, knowing that the Jewes were rejected of God, and the Gentiles implanted in their stead, too much insulted over them as a people cast away, boasting of their own wisdome and vertues, and using their Christian liberty with offence. Now to recon∣cile these Controversies, and to settle them both in the truth, and in unity of judgement and affection, the Apostle being hindred from coming to them deals by letters; Demonstrating that nei∣ther Iewes had cause to boast of their righte∣ousnesse and Prerogatives, nor Gentiles of their wisdome: both of them naturally being liable to eternal condemnation notwithstan∣ding, and both of them being to be justified by Faith in Christ alone, and that they should not abuse Grace, but walke in new∣nesse of life, &c.
Generall parts. In this Epistle to the Romanes are chiefly three parts.
THe first Epistle of the Apostle Paul to the CORINTHIANS.
So denominated from the Penman thereof, Paul (of whom in Epistle to the Romanes) and from the object to whom he wrote it, viz. The Corinthi∣ans; or the Church of God at Corinth, 1 Cor. 1.1, 2. CORINTH was an emi∣nent City of Achaia (which Achaia by an Isthmus was annexed to Greece, neer to Athens) seated in an Isthmus, or a little tract of Land betwixt two Seas, the Ae∣gean and Ionian Sea, A most famous Mart, very populous, and flowing with wealth, it was Lumen & decus totius Graeciae. Cic. pro leg. Manil. i. e. The Light and glory of all Greece: yet very infamous for luxury and multitudes of vices. Once utterly destroyed by L. Mummius the Roman Consul; but af∣ter for the opportunity of situation re∣stored to its ancient splendour by Au∣gustus.
D. Pareus in prolegom. in I ad Corinth. Paul coming from Athens to Corinth, laid the first foundation of a Church there, 1 Cor. 3.10. He was the••r Spirituall Father that begot them, 1 Cor. 4.15. Converting, by his prea∣ching, Crispus and Sosthenes chiefe Ru∣lers of the Jewish Synagogue there; and many other Corinthians; among whom Paul continued preaching, a yeare and six Moneths; God assuring him by night in a Vision, that he had much people in that City. Act. 18.1, 8, 9, 10, 11, 17. And this Church of Corinth grew one of the most eminen•• Churches for all manner of spirituall gifts, 1 Cor. 1.5, 6, 7.
When and where this Epistle was written, See in the Table before E∣pistle to Romanes. As the Epistle to Ro∣manes is set first for Doctrine of Faith: So this is set second for Doctrine of Church-government, excellently hand∣led therein.
Occasion of writing this Epistle, seemes to be twofold. 1. The infor∣mation that Paul had from them of the House of Cloe, of the many and wofull
distempers that infested the Church of Corinth after Paul's departure, as 1 Schismes and Divisions 1 Cor. 1.11. &c. 2 Many notorious scandals, as Lusts, Incest, Covetousnesse, Law-suits, &c. 1 Cor. 5. & 6. 3 Idolatrous Communion with Infidels in their Idoll-feasts, 1 Cor. 8. & 10. 4 Vncomely habits in publique As∣semblies, 1 Cor. 11.3, to 17. 5 Propha∣nations of the Lords Supper, 1 Cor. 11.17. to the end. 6 Barbarous confusion in their publique Church-Assemblies, 1 Cor. 14. And 7 finally such Epicure-like profanesse, as to deny the Resurrection and eternall life, 1 Cor. 15.12, &c. 2. The writing of some of the Corin∣thians unto the Apostle for satisfaction in some particular cases, as 1 about Mar∣riage. 2 About Things sacrificed to Idols. 3 About Spirituall gifts. 4 About Pro∣phesying. And 5 about charitable Collecti∣ons for the Saints in Iudea. 1 Cor. 7.1.
Scope. The Apostle therefore in this Epistle principally endeavours, To apply healing medicines speedily to all the evils and maladies that began to grow in that Church; and to give them satis∣factory Resolutions in all the particulars,
wherein they craved his advise from the Lord.
Generall parts. In this I. Epistle to Corinthians, consider
THe II. Epistle of Paul the Apo∣stle to the CORINTHIANS, So called from Paul the Penman of it. (of whom see before in Epistle to the Ro∣mans) and from the parties to whom he wrote, viz. The Church at Corinth, (of which see in I. to Corinth.) and to all the Saints in all Achaia, 2 Cor. 1.1. pro∣bably there being many Saints in that Province, who could not so safely and conveniently meet in Church-As∣semblyes, but were dispersed up and down by reason of the turbulency of those times. Calvin in loc.
When this Epistle was written, see before in the Table.
Occasion of this Epistle seems to be, those Calumnies and aspersions cast upon Pa••ls words and actions by false Apostles and other his adversaries after his former E∣pistle; they charged him with l••vity, that he came not to them according to his premise: with pride and tyrannicall seve∣rity, because of the incestuous person: with less••ning the authority of the law: and that however he was glorious in his letters, yet in person he was but base, &c. Paul therefore wipes off these aspersi∣ons, & shows that he wrote not his for∣mer Epistle to them for any such ends, but for promoting of their salvation. So that this Epistle is for most part of it Apologeticall, viz. Pauls Apology against his adversaries calumnies, and this the end and Scope of it; as al∣so to testify his love to them, and to prevent his having sorrow from them, when he should come unto them. 2 Cor. 2.3, 4.
Principall parts. are
THe Epistle of Paul the Apostle to the GALATIANS. So intituled from the Penman Paul, who wrote it: and from the Churches in Galatia to whom he wrote it. Gal. 1.1, 2. Galatia, so called from Galli, i. e. The French, that came and inhabited there, who called the countrey after their name. That they were French, all agree; but from what part of France they came, is lesse evident; see Calvin's judgement herein, Calv. in Argum. Epist. ad Galat. Galatia was an ample Province of A∣sia Minor, neer to Phrygia, into which anciently entred a people from Gallia of Europe, and seated themselves betwixt Bithynia and Cappadocia, as is testified by Strabo. l. 12. Iustin. l. 25. ab initio.
Livi. l. 8. decad. 4. Plin. Nat. Hist. l. 5. c. 32. The more principall cities in the Province of Galatia, (as Appianus in Chronolog. fol. 44. notes) were these Synopa, Pompriopolis, Claudiopolis, An∣cyra, (the Metropolis, famous for an ancient Councel there,) Laodicea, Anti∣och and Nicopolis, D. Pareus in Com. in Gal. 1.2. Paul with Silas and Timothy, travelled through the region of Galatia once, but were forbidden of the Holy Ghost to preach the word in Asia, Act. 15.40. and 16.1, 2.3.6 But afterwards he went over all the Countrey of Galatia and Phrygia in order, strengthening all the disciples, Act. 18.23. In which countrey of Galatia, in most of the fa∣mous cities, Paul had planted famous Churches of Christ, as is conceived, Gal. 1.8. &c.
Occasion. It seemes by the current of the Epistle, that after Pauls departure from Galatia, having planted the Gos∣pel there: there came among them false Apostles and corrupt teachers, who endeavoured to disgrace Paul's Apostle∣ship among them, and to pervert the purity and simplicity of the Gospel a∣mong
them, and to pervert the purity and simplicitie of the Gospel of Christ, by mixtures of legall doctrines: urging the observance of both morall and ceremoniall law, and particularly of circumcision, as necessary to Justifi∣cation; so mingling and blending to∣gether Law and Gospell, works and faith, Iudaisme and Christianisme: tending dangerously to the subversion of that Church.
Scope. Hence the Apostle yearning o∣ver these Churches, writes this Epistle to them, to recover them out of this errour in that fundamentall point of Iustification: to convince them of Iustification by faith on∣ly; to demonstrate unto them the nature and use of morall and ceremoniall law: and incite them to a holy Christian Conversation.
Principall parts of this Epistle, to this end, are,
THe Epistle of the Apostle Paul to the EPHESIANS. So denomi∣nated from the Saints at Ephesus to whom Paul wrote, Eph. 1.1. EPHE∣SUS was a city on the shore of the Ioni∣an sea, looking towards the west of Asia Minor, of old a city of great traffique, but much addicted to magick Arts, and to superstition, there being the Tem∣ple of the great goddesse Diana, Act. 19, Paul came to Ephesus at first, and reasoned with the Jewes in their Syna∣gogues, but tarried not there at that time, because he hasted to keep the feast at Ierusalem, Acts 18, 19, 20, 21. After that he came a second time to Ephesus, and continued there preaching and dis∣puting for two years and three moneths, and so planted a famous Church there, Act. 19.1, 8, 10. &c. 1 Cor. 16.9, till by the uproare at Ephe∣sus he was necessitated to depart, Act.
20.1. yet after his departure into Macedonia, Act. 19.1, 2. he committed the care and inspection of the Church at Ephesus unto Timothy, 1 Tim. 1.3, 4. &c. And Paul being afterwards at Miletus, called thither the Elders of Ephesus, exhorting and encouraging them in their charge, knowing they should see his face no more, Acts 20.17. to the end. After Timothy, it is supposed Iohn the Evangelist was Bi∣shop of this Church.
When and Whence this Epistle was written, See in Table before Epistle to Romans.
Occasion of Pauls writing to the E∣phesians, was not Schismes and Scan∣dals, as in the Church of Corinth; nor false doctrine supplanting justification by faith, that fundamentall point, as in the Church of Galatia; But the Apo∣stles singular tendernesse and provident care of this Church, (he being not now farre from his death,) lest they should faint or be discouraged by his bonds at Rome, and be weary of the Gospel through the Crosse.
Scope, To encourage the Ephesians to
constancy in faith and piety, and growth therein, notwithstanding all his or their tribulations for the Gospel.
Principall Parts, To this end, are▪
THe Epistle of Paul the Apostle to the PHILIPPIANS. So intituled because written by Paul to the Saints, Bishops and Deacons at Philippi, Phil. 1.1. PHILIPPI was the name of two cities, viz. one in Thessalie, at first cal∣led Dathos, but after Philippi from Philip of Macedo who repaired it. Alsted. Prae∣cog. Theol. l. 2. c. 124. Another a city of Macedonia, situate in the confines of Thracia, in the fields whereof Pompey was overcome by Caesar; and after
Brutus and Cassius, by Anthony and O••••a∣vi••s. This latter Philippi, is here meant to this Philippi, Paul came, being war∣ned by vision to go into Macedonia, Act. 16.9. to the end of the chapt. Here Lydia and the Iailor were converted, and Paul here laid the foundation of a slou∣rishing Church, Calv. Argum. in Ep. ad Philip.
When and Whence this Epistle was written, see in former Table, &c.
Occasion, the Church at Philippi sent their bounty to Paul now Prisoner at Rome, to support him and supply his wants there, by Epaphroditus their Pa∣stor, who doubtlesse coming to Paul, disclosed to him the spirituall stare of that Church, whereupon Paul writes this Epistle from Rome, by Epaphrodit us Phil. 2.25.
Scope. To confirme the Philippians in faith and Godlinesse, to warne them against Seducers, and to testify his thankfulnesse for their bountifull remembrance of him, in his distresses.
Principall Parts, to this ••nd are
THe Epistle of the Apostle Paul to the COLOSSIANS. So intitu∣led from the Colossians to whom Paul wrote this Epistle, to the Saints and faithfull Brethren in Christ, which are at Colosse, Col. 1.2. These Colossians were not that people dwelling in Rodes (called Colossians from that huge Co∣lossus or Image of the Sunne 70 Cubites high, there erected: But rather those inhabitants of Colosse a chiefe City in Phrygia in Asia Minor, neere unto Hie∣rapolis and Laodicea; as Hierome and Chrysostome thinke. And this E∣pistle it selfe seemes to intimate thus much, wherein he mentions Epaphr••s his zeale for them at Colosse, Laodicea, and Hierapolis, Col. 4.13. Bids them sa∣lu••e the brethren in Laodicea, ver. 15. and that this Epistle be read in the Church of the Laodiceans, ver. 16. Now Laodi∣cea and Hierapolis are neere Colosse, but
farre distant from Rhodes, as learned writers import. Xenophon in 1. de expedit. Cyri; writes, That after he entred into Phrygia, he went streight 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Vnto Colosse a City of universall re∣sort, rich, and great. Euseb. in Chro∣nic. saith, That three Cities of Asia, La∣odicea, Hierapolis and Colosse fell with one and the same earthquake. And Plin. in Nat. Hist. l. 5. c. 32. Seates not Co∣losse in any Iland, but among the Cities of the Continent.
When and whence this Epistle was written, see in the former Table.
Occasion. Epaphras fellow-labou∣rer with the Apostles, had in Colosse with other Ministers planted a Church. The Faith preached to the Colossians was impugned, Partly by some converted out of Iudaisme who urged the Ceremo∣nies of the Law as necessary to Salvati∣on, confounding Christ and Moses to∣gether: Partly by some converted out of Gentilisme, who obtruded Philoso∣phicall subtilties upon them, counting the simplicity of the Gospel too much below wise men, and so blended The∣ology
with Philosophy, The Apostle therefore being prisoner at Rome, writes to them to instruct and stablish them in the true Doctrine of the Gospel taught them by Epaphras against all the impo∣stures of false Teachers.
Scope. To shew, That all hope of mans Salvation is grounded in Christ alone, and that therefore we should fully rest our selves in the Faith of Christ, and live ac∣cording to Gospel Rules, rejecting all Mo∣saicall Ceremonies, and Philosophicall spe∣culations.
Principall parts. In this Epistle are,
THe first Epistle of Paul the Apostle to the THESSALONIANS. So denominated, because written by Paul to the Church of the Thessalonians. 1 Thes. 1 1. And they from their City Thess. which was the Metropolis or mother City in Macedonia, Scituate on the edge of the Macedonian shore: Anciently it was called Thermae, and thence the Thermaick Haven.* 1.3 Some give this reason of the
change of the name; Philip King of Macedonia in a memorable Battle in these parts overcame the People of Thessaly. For monument of which Victory, the neighbouring City was re∣edified and enlarged, and named Thessa∣lonica; as it were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. put the victory to another. It was sold by Andronicus to the Venetians, but they did not long enjoy it; for it was; as other parts of Greece, quickly possessed by the Turks. Is now a famous Empory for Indian Marchandice, (but under the Do∣minion and Idolatry of the Turks) known by the name of Saloniki. Maginus in Geograph.
In Thessalonica God pleased to plant a Church by the Ministry of Paul and Silas, converting both Jewes and Greeks. See the History of it, Act. 17.1. &c. There the unbelieving Jewes mov'd with envy, raised tumults a∣gainst Paul and Silas, and also against the Saint•• that entertained them, Iason &c. 5, 6, 7, 8, 9. So that Paul and Silas were glad to fly away by night to Berea ver. 10.
Occasion (as may appeare from Act.
17. And 1 Thes. 2. & 3, 1.2,) was this. Paul being forced by tumults to depart from Thessalonica, and fearing least the Church there newly collected should be hazzarded through feare of troubles and persecutions; and going to Athens, he sends Timothy back to confirme the Thessalonians in the Faith, and report their stare to him. Where••••on Timo∣thy informing him of their constancy notwithstanding persecutions, and of all their affaires, from Athenes Paul wrote this Epistle to them for their encourage∣ment. when this Epistle was written, see in Table above.
Scope. To encourage the Thessaloni∣ans both to constant perseverance in Faith and Grace received, notwithstanding all tribulations befalling him or them; As also to make progresse and go on therein un∣to perfection.
Principall parts, To this end are,
THe second Epistle of Paul the Apo∣stle to the THESSALONIANS. So stiled for the Reason above. When and Whence this Epistle was written, See in former Table.
Occasion seems to be some informa∣tion, or Reports which the Apostle had received; touching their Persecutions for the Gospel; Touching false teach∣ers, who insinuated to them (perhaps
taking occasion by some passages of the former Epistle about Christs second coming) that Christs second coming wo••ld be speedily, in that age; and touching exorbitant walking of some, in idlenesse; Church-discipline mean while sleeping. The whole current of the Epistle intimates this occasion.
Scope. 1 To comfort the Church of Thessalonians against all Persecutions for Christ. 2 To informe them of their mi∣stake about the second coming of Christ, that it could not be presently. And 3 to exhort them to divers Christian du∣ties.
Principall parts, to these ends.
Thus farre of Pauls nine generall Epi∣stles, written to whole Churches: Next come to be considered Pauls foure particular Epistles, directed to certaine particular persons, viz. Two to Timo∣thy, and one to Titus about affairs Ecclesi∣asticall; and one to Philemon about mat∣ters Oeconomicall. Those Epistles to Timothy and Titus, Augustine would have him that is a Teacher in the Church to have alwayes before his
eyes▪ Augustin. de Doctrin Christian. l. 4▪ c. 16.
THe first Epistle of the Apostle Paul to TIMOTHY. So denominated from Timothy to whom Paul wrote.
TIMOTHY Is a Greek name; Signifies, An Honourer of God. Pro∣bably his Godly Parents desired he might be such an one when they gave him this name: and he proved an ex∣cellent instrument of Honour to God both in Doctrine and conversation, accor∣ding to the happy Omen and presage of his name. He is supposed to be of Ly∣caoni••, in Asia. His Father was a Greek, his Mother a Jewesse who be∣lieved, Act. 16.1. her name Eunice, daughter of Lois his Grandmother; both sincere believers, 2 Tim. 1.5. From a child they trayned him up in the Scriptures, 2 Tim. 3.14, 15. Whence Paul is perswaded that the like Faith
dwelt in him, as did in his mother and Grandmother, 2 Tim. 1.5. His Father being a Greek, he was not Circumcised after the custome of the Jewes, but be∣ing come to maturity, Paul circumcised him, for the gaining of the Jewes by his Ministry, Act. 16.3. And having good commendation of him by the bre∣thren of Lystra and Iconium, Paul made him his companion in travels through∣out the Churches, Act. 16.2, 3, 4. &c. Sometimes Paul sent him as a Messen∣ger to the Churches; whereupon Paul makes such an honourable mention of him and his workes, Act. 19.22. Rom. 16.21. 1 Cor. 4.17. And 16.10. Phil. 2.19, 20, 21, 22. 1 Thes. 3.2, 6. Gives him divers excellent Titles, cals him his brother, 1 Thes. 3.2. Heb. 13.23. His beloved son and faithfull in the Lord, 1 Cor. 4.17. His natural son in the Faith, 1 Tim. 1.2. His dearely beloved sonne, 2 Tim. 1.2. The Mini∣ster of God; and his fellow-labourer in the Gospel of Christ, 1 Thes. 3.2. His work-fellow, Rom. 16.21. Yea Paul joynes Timothy with himselfe in the inscriptions of divers Epistles
to the Churches, that so he might both commend Timothies worth and authori∣ty to the Churches, as also propound him as an exemplary pattern to all faith∣full Ministers. See 2 Cor. 1.1. Phil. 1.1. Col. 1.1. 1 Thes. 1.1. 2 Thes. 1.1. Philem. 1. At last after many tra∣vels with Paul by Sea and Land, Paul returning into Asia committed the care of the Church of Ephesus to him, whom he knew to be so able and trusty, 1 Tim. 1.3. &c. Which he happily taught, and governed about fifteen yeers; but at last more grievously inveighing against the Idolatrous worships of Diana; under Nero the Christians cru∣el Enemy, he was slain of the Gentiles with Arrowes and Stones, as is testi∣fied by Eusebius Hist. l. 3. c. 14. Some thinke that his bones, together with the reliques of Andrew and Luke were translated to Constantinople by Constantine the Emperour. As Hie∣ronym. and Nicephorus.
When this Epistle was written, see in the Table above.
Occasion and Scope. The Apostle being to depart into Macedonia, left Ti∣mothy
at Ephesus, that he might prevent unsound Doctrine, and ordaine Elders for that Church. Compare Act. 20. 1 Tim. 1.3. &c. That therefore Timo∣thy might the better know how to be∣have himselfe in that Church in all Ec∣clesiasticall affairs, he writes to him this Epistle, not knowing how long he should be absent from him. 1 Tim. 3.14, 15. So that this Epistle may not unfitly be stiled▪ St. Pauls Directory for right mannaging of the Office of the Ministery in the Church of God.
Principall parts, to this end; are
THe second Epistle of Paul the Apostle to TIMOTHY. So denominated from Timothy to whom Paul wrote. A Description of this Timothy, see in for∣mer Epistle.
Occasion. The Apostle having left Timothy at Ephesus to take care of the Church there, 1 Tim. 1.3. when he departed from the Elders of Ephesus, af∣ter he had called them to Miletus, and given them charge of the flock, they all wept sore, Acts 20.36, 37. probably, Timothy was one of those that powred out tears, 2 Tim. 1.4. and perhaps the Apostle, that he might comfort Timothy lamenting him, intimated some hopes of his returne unto him, 1 Tim. 3.14. But Paul meane while being carried a∣way captive to Rome, and by his bonds hindred from coming againe to Ti∣mothy, thought it necessary by this E∣pistle to stablish and comfort him, both
against the Apostles sufferings and mar∣tyrdome approaching as also against all the pressures and persecutions of the Church, & that he should be moved by none of them, to desert or neglect the faithfull, keeping of that excellent treasure of truth, committed of trust to him, 2 Tim. 1.8, 13. and 2.1, 2, 3.4. and 4.1, 2, 5, 6. &c. and that they might more effectually be com∣forted in one another, he desires him to come shortly to him, 2 Tim. 4.9. that so they might take their last farewell one of another. For this was Pauls last Epistle (as his Swan-like Song) a little before his death, 2 Tim. 4.6, 7.
Scope, To stirre up and strengthen Timothy, to constancy and fidelity, in dis∣charge of his ministeriall office, and the keeping and asserting of the truth, deposited and committed of trust to him; against all the present dangers and persecutions impen∣ding him or the Apostle for the same, in these perillous times.
Principall parts. to this end are
THe Epistle of Paul to TITUS. So intituled from the name of the per∣son to whom he wrote, Tit. 1.1, 4. Titus is evidently a Greek name, ei∣ther derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Titus, i. e, A Dove; (as Ionah in Hebrew hath his name from a Dove,) or rather from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tio i. e. to honour, esteem, &c. thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Titos i. e. Honoured; a fit name for him, that was truely honoured both by God and man. Titus was by Nation a Grecian, a Gentile, & uncircumcised probably till his death, Gal. 2.3. yet effectually converted by Paul to the faith, hence called his naturall sonne after the common faith, Tit. 1.4. yea he cals him his Partner and fellow-helper. 2 Cor. 8.23. and his brother, 2 Cor. 2.13. having en∣joyed him as a companion of his travels, Gal. 2.1. a comfort in his sorrows, 2 Cor. 7.6. and having used him as a Legate or messenger unto divers Churches,
and betrusted him with the Collections for the poor Saints in Iudea, 2 Tim. 4.10. 2 Cor. 8.6, 16, 17. Paul having planted a Church in the Isle of Creta, now called Candy, he left Titus there behind him to finish the work, appoint∣ing him to set in order things that were wanting, and to ordaine Elders in every city, Tit. 1.5. and there it is thought, he died and was buried.
Occasion and Scope, Paul having left Titus in Creet to order things wan∣ting, &c. in the Church now planted there, and perceiving that in his absence false Teachers, erroneous in judgement, and scandalous in life, crept in, seeking to de∣stroy the faith, by mingling Christ and Moses together, to disturbe Church-Go∣vernment planted, and to disjoyne the pra∣ctice from the profession of piety. Paul therefore sollicitous for the Church, writes this Epistle to Titus, both to strengthen and gaine Authority to his ministery there against all contempt; as also to direct him, how to order and stablish things wanting in the Church, how to represse distempers and dis∣orders arising, and how to demeane himselfe, both in doctrine and conversation, towards
severall sorts of Persons.
Principall parts to this end
Thus of Pauls Epistles written to parti∣cular persons about Ecclesiasticall affairs. Now of his Epistles written to particular
persons, yea to a Church, Philem. 1.2. about Oeconomicall or Houshold affairs. viz.
THe Epistle of Paul to Philemon. So called because peculiarly and in the first place directed to him, Philem. 1.2. PHILEMON, as some thinke sounds like an Hebrew name, and signi∣fies, The mouth of bread, so denoting his beneficence and bounty relieving them with bread, &c. that were poore and needy, See v. 7. Hieron. Others ra∣ther taking this Etymon to be uncertain, count Philemon a Greek name, signify∣ing Kissing, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philema. i. e. A kisse, So intimating his kindnesse.
This is not that ancient Comick poet, called Philemon, which Paul seems to have read, by some expressions in his Epistles, as 1 Tim. 2.12. and 5.23. Tit. 2.3. The fragments of which poet are extant, collected by Henr. Steph.
But this Philemon is supposed to be by Countrey a Phrygian, as Theophylact. and in particular a minister of the Church at Colosse, an eminent towne in Phrygia. Paul here cals him fellow-la∣bourer, Phil••m. v. 1. viz. in preach∣ing the Gospel; and a Partner, v. 17▪ compare Philem. v. 1, 2. with Col. 4.17, He is called a Bishop by Anselme, an Evangelist by Hierom. And here is mention of the Church in his house, v. 2. Probably, Philemon was converted or much edified by Pauls ministry, from that intimation, v. 19. was deare to Paul▪ he cals him brother v. 7, 20. his dearly beloved. v. 1. He is com∣mended for his faith in Christ, and boun∣tifull love to all the Saints, vers. 5.7. Though rich, yet is suspected to be sornewhat too covetous, from that ex∣pression, v. 18, 19. We find no men∣tion of him in Scripture, but only in this Epistle.
Occasion. Onesimus servant to Phi∣lemon, had much wronged him in pur∣loyning his goods, (it is probably thought he stole some money from him) and so ranne away from him to
Rome, where (providence so ordered things,) hearing Paul preach he was converted, and ministred to Paul in pri∣son. But Paul understanding the cause of his depar••ing from his Master, sends Onesimus back again to his master with this Epistle, perswading him to forgive him, and entertaine him again.
Scope. To reconcile Onesimus, now converted, to Philemon his master, whom he had much wronged formerly, being un∣converted, and had runne away from him.
Principall parts, of this most ele∣gant and patheticall Epistle, to this end, are
Hitherto of the Epistles written to the [ II] believing Gentiles, and all by Paul: Now of the Epistles written to the belie∣ving Iews by severall Apostles.
THe Epistle of Paul the Apostle to the HEBREWS. So intituled in the Greek Copies, from the Penman wri∣ting it, and the parties to whom he wrote. The Syriack version hath it, The Epistle to the Hebrews.
HEBREWS. So denominated not from Heber, Selah's son, Sem's grande∣child mentioned Gen. 10.24. But rather from Abram the father of the faithfull. and that not from the name Abram, which is written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas He∣brews, is written originally with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hhhibri. but from the Epithet given first to Abram, viz. Abram the Hebrew, Gen. 14.13. Abram being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. the Hebrew from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To passe over or passe thorough, Gen. 12.6. because from Mesopotamia he passed over Eu∣phrates into Canaan, and so passed tho∣rough the land. compare Gen. 12.1. to 7. with Act. 7.2, 3, 4. So that Ab∣ram
the Hebrew, sounds as much as Ab∣ram the Passenger, or the Passer-thorough. Hence Abrams posterity are called He∣brews, which name seems somwhat more worthy then the name Iews, because the name Iews came but from Iudah, Iacobs son the kingly stock. To Hebre••s by na∣tion, but now become Christians by profession, this Epistle was written. Some think the Apostle wrote only to those Hebrews that dwelt in Ierusalem and Iudea, because he promises to see them, Heb. 13.23. but Peter seems to testify this Epistle was written to the dispersed Hebrews; compare 2 Pet. 3.15. and 3.1, 2. with 1 Pet. 1.1, 2. Why might not the Epistle be written to them all?
Penman of this Epistle is not so in∣fallibly agreed upon by learned men. Some of old ascribed it to Luke, or Bar∣nabas, or Clement, Euseb. Hist. l. 6. Pla∣tin. in vit. Petri, p. 10. and Hieronymus. Some to Barnabas, Tertullian. See Erasin. Annot. in Act. 1. p. 199. Some to Apollos, Luther in Gen. 48. fol. 643. De Luc. Osiander in Praefat. ad Hebr. Calvin himselfe, though in his Argument, be∣fore
this Epistle, he saith, he cannot be brought to think it was Pauls, yet after seems to incline to that opinion, that Paul wrote it, Calv. Com. in Heb. 13, 13. But that Paul was Penman of this Epistle, was the unanimous opinion of all the ancient Greek writers, (except Caius mentioned by Nicephorus l. 4. c. 34.) and of divers Latin Authors, an∣cient and moderne. See Gerh. loc. com. de Script. sacr. loc. 1. Exeges. Sect. 275. and D. Pareus Proem in ep. ad Hebr. Sect. 1. G. Whitaker disp. de sacr. script. q. 1. c. ult. That the Apostle Paul was Penman of this Epistle, may be e∣vinced by divers considerable Argu∣ments, As
These Arguments may strongly per∣swade that the Apostle Paul was Pen∣man of this Epistle, and consequently, that this Epistle is of Apostolicall, yea of divine Authority, as well as his other Epistles. Nor are the objections usually brought to the contrary, of such diffi∣culty, but that they may easily re∣ceive satisfactory Answers. And are answered by Bez. Pareus and Piscator in their Prologue before this Epistle. Gerh. exeges. loc. Com. 1. de script. sacr. cap. 10. Sect. 277. &c.
When and Whence this Epistle was written, See in former Table.
That it was not written in Hebrew by P••ul, an Hebrew to the Hebrews, and so translated into Greek, by Luke or Bar∣nabas as some think, viz. Clem Alexan. S••rom. l. 4. Euseb. Hist. Eccles. l. 3. c. 3••. Hieronym. in Catal. script. illustr. &c. But rather that Paul wrote this E∣pistle at first in Greek, may be probably believed upon these ensuing grounds, vid. Fran. Iunium paral. l. 3. in c. 9. hu∣jus Epist. p. 479.
1. The stile and phrase of this E∣pistle
seems rather to Grecize, then to Hebraize, there being fewer Hebra∣ismes in this Epistle, then in Pauls other Epistles.
2. The places alledged out of the old Testament, are not alledged according to the Hebrew originall, but the Greek version of the LXXII.
3. The Hebrew names are interpreted, as Melchi-zedek, King of righteousnesse, and Salem, peace, Heb. 7.1, 2.
4. Most Iewes then understood the Greek tongue, especially those that lived in Asia Minor.
5. Peter and Iames wrote their E∣pistles to the dispersed Iewes in Greek, and Paul wrote all his other Epistles to the Gentiles in Greek; why then should we imagine this to be written in Hebrew?
6. The Ancient writers testifie not, that they have seen any originall He∣brew Copy of this Epistle.
Occasion, seemes to be the infirmi∣ty and affliction of the believing He∣brews. For the whole current of the Epistle, seems to intimate, That though
they had entertained Christ, yet they adhered too much to Moses and the Leviticall Priesthood, and perhaps some of them had some hesitancy about Christ, whether he were the promised Messiah: and yet for their entertaining of Christ so farre as they did, they seem not only to be reproached by their Countreymen, as Apostates from the Law, but were greatly persecuted for Christ; the Apostle understanding this their s••ate, wrote to instruct and sup∣port them herein; vid. Athanas. in Synops.
Scope. For confirmation and com∣fort, of the weak and afflicted Hebrews, to evidence that Iesus Christ is true God and man, like us in all things, (only sin excepted,) and therefore the only true Messiah, promised in the Old Testament, and exhibited in the New; that he is the Churches only King, Prophet and Priest, able to save all that come to him to the uttermost, having by offering up himselfe once, for ever perfected them that are sanctified, and abrogated the Leviticall Priesthood and law, and therefore that they ought to believe in him, persevere in
faith, and walk worthy of Christ and his Gospel.
Principall parts. to this end. This Epistle is partly Doctrinall, partly Practi∣call.
Thus of the Epistle of the Apostle Paul to the believing Hebrewes.
Now follow seven other Epistles, some of them evidently, the rest of them probably, written to believing Hebrews. viz. The Epistle of Iames, Jam. 1.1. The two Epistles of Peter; compare 1 Pet. 1.1, 2. with 2 Pet. 1.1.2. & 3.1. The first Epistle of Iohn seems proba∣bly written to al the believing Hebrews, e∣specially in Asia Minor; for 1. the Greek title cals it a Catholique or generall Epistle Zanch. Prolegom. in 1 Ioan. Ep. p. 6, Bez. Annot. in 1 Ioan. Because generally writ∣ten to al the Jewes. (Though some think it was written to the Parthians, among whom were many Jewes of the old Captivity and dispersion of the tenne Tribes, whence Parthians are thought to be named in the first place, Act. 2.9. Possilius in Indic. operum Augustin. August. l. 2. Q. Evang. c. 39.) 2. The
very matter of the Epistle being direct∣ed against the blasphemous errou••s broached among the Iewes, especially those of Ebion and Cerinthus against the Divinity of Christ, seemes to imply that it was principally written to the Iewe••. The second Epistle of Iohn is to an Elect Lady, probably a believing Hebrew, of great wealth and worth. For he warns both her and her children of the Here∣sies and seducers that opposed the person of Christ after the manner of his first E∣pistle. And he intimates his intention of visiting them shortly. Gaius, ••o whom he wrote his third Epistle, is not obscurely intimated there to be a be∣lieving Jew, 3 Ioh. v. 1, 2, 6, 7. As Piscat. in loc. notes. Finally the Epistle of Iude seemes written to the dispersed believing Iewes. 1 In the Greek title it being called Catholike or Generall. 2 And for the matter of it being of like nature with 2 of Pet. even as an Abstract of it; against the Seducers of those times, as the samenesse of words and phrase import.
These seven Epistles are by some cal∣led, Catholique; by some Canonicall.
Catholique, or Generall; not in respect of the universall concernment of the matters contayned in them, for such is the matter of Pauls Epistles also: but in respect of the parties to whom these Epistles are written, viz. Not to any particular Church, as the Epistle to the Romanes, Corinth, &c. Nor to particu∣lar persons as the Epistle to Timothy, Titus, Philemon: But generally to the believing Iewes dispersed in severall Countries. In this respect divers Latin, e∣specially Greek writers call them Ca∣tholique, viz. Greek Scholiast. (as Bez. Annot. ante Epist. Iac. observes.) Origen apud Euseb. Hist. l. 6. c. 19. Dionys. Alexandrin. apud Euseb. l. 7. c. 20. Eu∣sebiu•• Hist. l. 2. c. 22. Cyril Hierosolym. Catech. 17. Hieronym▪ in Catal. Script. &c. Though properly the second and third Epistle of Iohn cannot be called Catholique, yet being joyned to Iohn's first Epistle, which is Catholique, by use they come to be so called, though abusively.
Canonicall; not that these seven E∣pistles onely, or peculiarly, among al•• others are Canonicall and A••thentique;
that were to derogate from other Epi∣stles of Paul; but because they contain Canons or Rules of Christian life. Ger. loc. ••om. exeg. loc. 1. c. 10. §. 291. Beza thinks they were by mistake called Ca∣nonicall (perhaps for Catholicall) for 1. why should not also Pauls Epistles be called Canonicall? 2. Greek writers do not so call them. 3. Latins have, though groundlesly, doubted of the au∣thority of the Epistle of Iames, and second of Peter. Therefore its not probable they would call them Canonicall. Bez. Annot. ante Epist. Iacob. & D. Pa∣reus in prolegom. in Epist. Iacobi.
THe Catholique Epistle of JAMES the Apostle. So stiled in the Greek Copies. Bez.
Penman hereof was Iames. Iam. ••.1. Iames in Greek and Latine is the same with the Hebrew Iakob, which signifies A supplanter. Gen. 25.25.27.
36. But what Iames this was, is not so easily determined. There were three of that name (as some learned Authors are of opinion) two of them Apostles, and one of the 70 Disciples, viz. 1. Iames the sonne of Zebedee, brother to Iohn, Matth. 4.21.22. & 10.2. He was with Christ at his transfiguration, Mat. 17.1. He was called Iames the grea∣ter, either in respect of his age, or of his stature, or of his calling to the Apo∣stleship. The Syriack interpreter seems to ascribe this Epistle to this Iames, as Tremellius renders it, Tres Epistolae, &c. i. e▪ Three Epistles of three Apostles before whose eyes our Lord did trans-fi∣gure himselfe, viz. Of Iames, Peter, and Iohn. But (as Pareus notes, Proem. in Epist. Iac.) the Kings edition trans∣lated by G. Fabritius hath it thus, In no∣mine Domini I••shua Meschicho sigilla∣mus tres Epistolas: Iaakoub, & Petri, & Iouchanon. i. e. In the name of the Lord Iesus the Messiah, we Seale the three Epi∣stles of Iames, and Peter, and Iohn. This speakes not particularly of Iames the greater. Besides, this Iames was pu•• to death by Herod Agrippa, in the second
yeare of Claudius. See Act. 12.1, 2. but this Epistle seemes to be writt••n af∣terwards to the convert Iewes dispersed, afte•• Claudius had cast both Iewes and Christians out of the City of Rome, Act. 18.1, 2. Su••ton in Claud. c. 25.2. Iames the sonne of Alpheus, an Apostle also, Matth. 10.3. Act. 1.3. Brother of I••de, Iud. 1. Called sometimes Iames the lesse, for distinction from the former Iames, Mark. 15.40. and the brother of the Lord, Gal. 1.19. Matth. 13.55. Mark. 6.3. Either 1 because he was the sonne of Ioseph (the supposed Father of Christ) by a former wife, as divers both Greeke and Latin Fathers think See Iacob. Laurentii Com. in la. 1.1. p. 1••.12. Or rather •• he is called the Lords brother (after the Hebrewes manner of speaking) because he was Cousin ger∣mane to him, his Mother being that Ma∣ry wife of Cleophas, (as some thinke) which was Sister to the blessed Virgin, Mark. 16.1. Hieronym. advers. He••uid. lib. Theodoret. in Epist. ad Gal. cap. 1. Ignatius thinks he was called the Lords Brother because he so exactly resem∣bled Christ in countenance, and con∣versation,
as if they had been twins, and that he was surnamed Iustus. Ig∣nat. in Epist. 2 ad Ioan. Seniorem. This Iames is conceived to be Penman of this Epistle, it being most suitable to an Apo∣stle of unlimited Commission to take care of all the Tribes dispersed. The mat∣ter of the Epistle becomes an Apostoli∣call Spirit. Nor (saith Pareus) doth any thing solidly contradict this opinion; who there answers objecti∣ons against it. Therefore if the Epistle be Apostolicall, it is questionlesse of Divine Authority. 3. As for the third Iames called Oblias, of the number of the seventy Disciples, Bishop of Ie∣rusalem, some question whether there were such an one; others count it most unlikly that he should be Penman of this Generall Epistle, that was confined him selfe to a Particular charge.
Occasion and Scope. Iames taking notice that the twelve Tribes dispersed were under great Temptations and try∣alls of affliction; and also that too many among them contented themselves with a fruitlesse profession of Faith without the concurrent practice of Holinesse:
w••ites unto them, principally to comfort and support them under their present sharp tryals and tribulations, Iam. 1.2. &c. 5.7, to 12. As also to exhort them to joyne good works and an holy life to their Faith, without which their Faith was but a dead carkasse, c. 2.14. to the end.
Principall parts. In this Epistle are,
THe first Catholique Epistle of PE∣TER the Apostle. So called, partly in reference to the dispersed Jewes to whom generally this Epistle is directed (as was fore noted); partly in respect of Peter the Apostle Penman of it, 1 Pet. 1.1.
PETER [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a Greek name. Not the Proper name, but rather the Surname of this Apostle, Act. 10.5. His pro∣per name was Simon, an Hebrew name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. An hearer. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To Heare. Act. 10.5. Ioh. 1.43. Christ surnamed him Peter. This surname was 1 Promised to him by Christ when he was first called to be Christs Disciple,
Ioh. 1.43. 2. Given to him by Christ when he called him to the Apostleship, &c. Mark. 10.16. Luk. 6.14. 3. Confirmed to him by Christ also, upon Peters firme and excellent confession of Christ, Matt. 16.17. Peter in Greek is the same with Kephas or Kipha in Syri∣ack, both signifie a Stone. Christ gave him this name by Anticipation, in reference to that firm and solid Confessi∣on of Faith touching Christ, which Peter should, yea did make; and on which Faith confessed, as on a Rock, Christ did promise to build his Church, &c. Matth. 16.16. &c. Which was fulfilled, Peter preaching the first Ser∣mons whereby both Iewes and Gentiles were converted to Christ, and the first foundation of the Christian Church after Christ was laid, Act. 2.14. &c. 10 34. &c. Which was the Priviledge con∣ferred by Christ upon Peter peculiarly above all the Apostles. Peter was the sonne of Iona, and brother of An∣drew; by trade they were Fishers, whence Christ called them to be Fishers of men, Matth. 4.18. ••eter had his notable Eminencies; As 1. 〈◊〉〈◊〉
singular courage, zeale, and boldnesse for expressing himselfe, Matth. 26.3. Luke 22, 23. Act. 2.14. Hereupon counted one of the three pillers of the Primitive Church, Gal. 2.9. 2. He made that admirable Confession of Christ, Matth. 16.16. 3. He was one of the three which Christ took up into the Mount to see his glorious transfigu∣ration, Matth. 17.1. &c. Mark. 9.2. Luk. 9.28. 4. He was one of the three which Christ took out from his Apostles to accompany him in his bitter Agony, Matth. 26.36, 37. &c. 5. Christ after his resurrection eminently resto∣red him to the exercise of his Pastorall office, by his threefold profession of his sincere love to Christ, after his threefold denyall of Christ, Ioh. 21.15, 16, 17. He had also his remarkable Infirmities. 1. Inconsiderately cut off Malchus his Eare, Matth. 26.51. &c. 2. Self-confi∣dently presumed against denying Christ, Matth. 26.31. to 36. 3. Shame∣fully denyed Christ thrice, and every time worse then other, Matth. 26.69, to 75▪ 4. And walked not with a right foot in the beginning of his Ministry,
drawing the Gentiles to Iudaize among the Iewes, &c. Gal. 2.14. &c.
When and Whence this Epistle was written. It's more then probable Peter wrote this Epistle by Sylvanus to the Iewes of the dispersion while he was now at Babylon, 1 Pet. 5.12, 13. There was a Babylon in Chaldea, Psal. 137. A Babylon in Egypt. And in resemblance hereunto the mysticall Ba∣bylon, viz. Rome, Rev. 14.1. & 16.19. & 17.5. & 18.2▪ 10, 21. Now Papists themselves upon this place generally contend, that here by Babylon is meant Rome, that they may prove Peter was at Rome, Fenardent. in loc. But they forget how herein they confesse Rome to be that wicked Babylon destined to de∣struction, Rev. 17. and 18. Luther leaves every man to abound in his own sense which Babylon it was. Pareus thinks that Babylon in Chaldea is to be here understood, where Peter the Apo∣stle of the Circumcision preached to the Iewes: and that no one reason can be given why Peter should conceale the name of Rome, had he intended Rome. D. Par. Com. in 1 Pet. 5.13. From that
phrase, if any man suffer as a Christian, 1 Pet. 4.16. intimates that this Epistle was written after Antioch, had received the faith, for there the disciples were first called Christians, Act. 11.26. and it was about the same time, that Iames was crowned with Martyrdome, Act. 12.1, 2.
Occasion. The strangers that came up to Ierusalem at Pentecost, were ma∣ny of them converted by Peters Sermon, and so baptized Acts 2. to whom there∣fore Peter here writes, as to new borne babes, 1 Pet. 2.2. weak, and as yet un∣setled in the faith, and upon their re∣turne into their owne countreys, much exercised for Christs sake with afflicti∣ons and crosses, as the current of the E∣pistle manifests.
Scope. That therefore the Apostle as a spirituall father, might confirme these his children in faith, against all trou∣bles and persecution, he writes to them all this Epistle, assuring them, that the faith or doctrine of grace wherein they stood, was the true grace of God, and con∣s••quently he exhorts and stirs them up to persevere therein. To grow and abound
in grace and godlinesse. This the great drift of both his Epistles, See 1 Pet. 5.12. and 2 Pet. 3.1. &c.
Principall parts of the Epistle to this end, are,
THe II. Catholique Epistle of PE∣TER the Apostle. The Apostle himselfe cals this his Second Epistle. He writes it to the same people, to whom he wrote his first, viz. To the belie∣ving Jews dispersed, and in effect to the same end, 2 Pet. 3.1, 2. and 1.12, 13, 14, 15.
Some few writers have doubted of the Au∣thority of this Epistle, (as also of that of Iames, of the second and third of Iohn, and of the Epistle of Iude,) as Eusebius
intimates, Eccles. Hist. l. 3. c. 22. Hiero∣nym. in Catal. vir. illustr. in Petro. Nor is it found in the Syriack ver∣sion.
B••t divers cogent Arguments per∣swade us that this is an Apostolicall E∣pistle, 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 up∣on the Mount at his transfiguration, be∣held 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 di∣vine 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 exhorta∣tions to holy duties, monitions against false-teachers and Apostacy, and pre∣dictions of things to come. 7. The stile and phrase Apostolicall and conso∣nant enough to that of Peters first E∣pistle. Hist. Magd. Cent. 1. l. 2. c. 4. 8. To all these may be added the con∣sent of ancient Writers, that count this Epistle Canonicall and Apostolicall, Concil. Laodicen. Can. 59. Carthagi∣nens.
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 unquestion∣able 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 Taber∣nacle 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 put∣ting 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 watch∣fulnesse against false teachers and scoffers, and to a preparednesse for the comming of
Christ, as the whole current of the Epistle evidences.
Principall parts.
THe first Catholique Epistle of JOHN the Apostle. This Epistle hath this Title in all the ancient ma∣nuscript Copies. Bez. Annot. ante hanc
Ep. Which as Beza there well adver∣tiseth us, we are thus to understand, viz. The first Epistle of Iohn the Apostle which is Catholick; for of all Iohn's E∣pistles, this only is Catholique or Gene∣rall, the other two being particular. viz. The 2d to the Elect Lady and her chil∣dren; The 3d 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The first Catholique Epistle of John the Apostle; thus all anci∣ent Greek Copies have it. Bez. 2. From his manner of speaking of Christ, as∣serting 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 wri∣tings, breaths nothing in a manner but love▪ Hence excellently Calvin, Haec Epistola, prorsus digna est ejus discipuli spi∣ritu, 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 An∣not. 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 Au∣thor or Authority of this Epistle. Eu∣seb. 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 es∣pecially commended therin. Aug. Praef. in 1. Ioan. Ep. and saith that orbem ter∣••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, therefore is probable he wrote it at Ephesus, Zauch. Prolegom. in 1. Ioan. p. 6. Iohn lived after the other Apostles and wrote af∣ter them.
Occasions. I. Iohn observed that in his daies there were many hereti∣call Teachers, Seducers, which he cals Anti-christs, (and by a propheticall spi∣rit foresaw that afterwards there would arise many more.) Epiphanius reckon•• up these before and in Iohn's dayes, viz. 1. Simonians. 2. Menandrians. 3. Satur∣nilians. 4. Basilidians. 5. Nicolaitanes▪ of whom Rev. 2. 6. Gnosticks. 7. Car∣pocratians,
from Carpocrates in Asia; who taught men must sinne, and do the will of all the devils; otherwise they could not enter into heaven. 8. Cerinthians and Merinthians, from Ce∣rinthus and Morinthus, who denyed Christs divinity, said he was not before Mary, that he was a meere man. 9. Ha∣bionits, who held the same heresie. 10. Nazaraei, that urged Moses law, See Epiphan. in Panario. l. 1. Tom. 2. II. Iohn took notice of divers carnall believers, who made great profession of knowledge, faith and piety towards God, who yet lived ungodly to the scandall of the Gospel. III. Finally, Iohn considered how necessary it was to encourage true believers in faith, and promote them to assurance of their in∣terest in eternall life. These gave Iohn Occasion of writing this Epistle by way of remedy.
Scope. The blessed Apostle Iohn in this Epistle principally levels at these three ends.
This last end is clearly professed in 1 Iohn 5.13. These things have I writ∣ten unto you, that believe on the name of the Sonne of God, that yee may know that yee have eternall life.— And therefore it is most singularly observable of this sweet and precious Epistle, what a multi∣tude of Marks, Signs or Discove∣ries of believer's spirituall State, are here plainly and purposely laid downe for this end, more then in any other so short a piece of Scripture in the whole Bible. Which Signes are here redu∣ced to severall heads, and set downe for the help and comfort of the Readers, in some of which, at least the weakest (if a sincere Christian▪) may find abundant soule-refreshing, and heart-establish∣ment.
By these Evidences, Signes or Chara∣cters of our spirituall Estate, clearly laid downe in this Excellent Epistle, the weak in faith may become strong in Assurance, and the strong may become stronger: yea all that truly believe in the name of the Son of God, (if the fault be not their owne) may hereby come to know, that they have e∣ternall life. All which Evidences I shall indeavour very shortly (God willing,) more fully to open and unfold in a distinct Trea∣tise, called,* 1.4 Believers Evidences for eternall life. A subject which, I hope, to gracious hearts will be most welcome and seasonable, in these sad afflicting dayes; To help forward their Assurance for hea∣ven, when they can have no assurance of any thing on earth,
Principall parts. in reference to these excellent ends are.
THe second Epistle of JOHN the Apostle. This Epistle of Iohn is nor, as the first, Catholique or Generall: but Particular, being written to particular persons, viz. The Elect Lady, and her children. Who she was, is not known; Some think that ELECT was her prop••r name: but that's improbable, for then Iohn would not have said, To the Elect Lady; but, To the Lady ELECT. Some turne this into an Allegory, and say that by the Elect Lady Iohn intended the whole Christian Church: But this is most unlikely, and plainly repugnant to this Epistle it selfe, for, 1. To write to the whole Christian Church under the Notion of an Elect Lady is so unusu∣all, that we find no such thing done in all the New-Testament. 2. This E∣pistle not onely mentions this Lady and her children, v. 1.4. But also sends her salutations from the children of her Elect
Sister, v. 13. 3. The Apostle speakes of his intention to come and see her, and speake face to face. Which cannot be understood of the whole Christian Church, ver. 12. She is thought to be some eminent religious Matron of great Estate, who much relieved and supported the members of the Church in her dayes. Bez. Annot. in 2 Ioan. Piscat. in 2 Ioan.
Penman. Some thinke was ano∣ther Iohn then the Apostle, as is testify∣ed by Euseb. Eccles. Hist. l. 3. c. 39. But this seems to be a plain mistake, for 1. The Greek Copies call it in the Title, The second Epistle of Iohn the Apostle. 2. The matter of the Epistle is not on∣ly Divine and Apostolicall; but nota∣bly owns Iohn to be the writer, where∣in Christian love, walking in the truth, and taking heed of Seducers and Anti∣christs, are pressed as in the first Epistle of Iohn. So that this is Iohns genuine language. Compare these passages among others, viz. 1 Ioh. 2▪ 7. with 2 Ioh. 5. — and 1 Ioh. 2.23. with 2 Ioh. 9. — and 1 Ioh. 4.1, 2, 3. with 2 Ioh. 7. — and 1 Ioh. 5.3. with 2 Ioh.
6. &c. 3. The Salutation is plainly Apostolicall. ver. 1, 2, 3. And notably relisheth of Iohn's Spirit. 4. Both an∣cient and modern Writers, account this Epistle Canonicall, and ascribe it unto Iohn the Apostle, Concil. Carthagin. 3. Can. 4.7. Concil. Laodic. c. ult. Hiero∣nym, in Epist. 85. ad Euagrium. August. de Doctrin. Christian, l. 2. c. 8. Sentent. Episcoporum Concil. Carthaginens. apud Cyprian. Sent. 81. Cyprian op. edit. 1593. p. 449. Beda. Piscat. Bez. in 2 Iohan. So that this Epistle being written by Iohn the Apostle, is of unquestionable authority.
Occasion. Some thinke that Iohns familiar Christian acquaintance with this Elect Lady, gave him Occasion of writing this Epistle. Others rather think it was written against the Anti∣christian Heresie of Basilidis and his followers, who taught that Christ was not a true man but a phantasm, and ther∣fore that he neither did, nor suffer'd those things which he is said to do and suffer. Epiphan. Heres. 24. Compare 2 Ioh. 7.
Scope. To incite the Elect Lady and her children, To persevere in the truth,
and carefully to shun all hereticall Sedu∣cers, that bring not Christs Doctrine. A•• also to adorne the truth, with love and good workes.
Principall parts. To this end, are,
THe third Epistle of IOHN the Apostle. This Epistle is not Ge∣nerall, but Particular; written to Gaius.
Penman of this Epistle, also was Iohn the Apostle, and therefore it is Au∣thentique and Canonicall. Both these are ev••dent by all the foure Reasons al∣leadged touching Iohn's second Epistle. And the word, phrases, and method of these two Epistles harmoniously agree, as an in••entive Reader may well ob∣serve. Iohn directs this Epistle, To the well-beloved Gaius, but what Gaius this was is not so evident. Scrip∣ture mentions three persons of this name, viz. 1. Gaius of Macedonia, Act. 19.21, 2. Gaius of Derbe, Act. 20.4. 3. Gaius of Corinth, 1 Cor. 1.14. Whom Paul cals, Gaius mine host, and of the whole Church, writing from Corinth to the Romanes. Rom.
16.23. This Gaius was a man eminent for Hospitality, especially to the Mini∣sters and members of the Church of Christ. Perhaps this Gaius of Corinth was the Gaius to whom here Iohn also writes, for 1. He is singularly commen∣ded here for his charity and hospitality, 3 Ioh. ver. 5, 6. 2. The consent of writers subscribes hereunto. See Lorin. Com∣ment. in 3 Iohan. Epist. ver. 1. Howe∣ver he was a very eminent man in the Church.
When or where this Epistle was written, is not certainly known.
Occasion. The bountifulnesse and Hospitablenesse of Gaius, which Iohn had some occasion to improve to∣wards some Ministers that went to preach to the Gentiles, who seeme to have brought this Epistle from Iohn to Gaius, See ver. 6, 7, 8.
Scope, To request Gaius, according to his wonted bounty and benevolence to the Saints, to bring forward on their journey certain Ministers that went to preach the Gospel to the Gentiles. To brand Diotrephes, and commend to him Demetrius.
Principall parts.
THe Catholique (or generall) Epi∣stle of the Apostle JUDAS. Thus denominated, from the Penman who wrote it, and from the persons to whom it was written, viz. the same to whom Peter wrote his second Epistle; For substance being both the same.
Penman. Iudas the brother of Iames, Jud. 1. This is Originally an Hebrew name, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iehudah, i. e. Praise; from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hodah, i. e. He hath confessed, he hath praised. This name was first given to the fourth sonne of Iakob, because at his birth his mother praised the Lord. Gen. 29.35. Matth. 2.6. There were two Apostles that had this name, viz. 1. Iudas Iscariot that had the bag, and betrayed Christ, Matth. 10.4. And afterwards in some sort repented, Restored the thirty peeces, hanged himselfe, Matth. 27.3, 4, 5. So that he burst asunder in the middest, and
all his bowels gushed out, and so he went to his own place, Act. 1.18, 25. 2. Iu∣das the brother of Iames, Luk. 6.16. Act. 1.13. viz. Of Iames the sonne of Alpheus, who was famous at Ierusa∣lem among the Apostles, Act. 15. And 21.28. Where he is conceived to keep his chief abode, that he might teach the Iewes that resorted thither out of all Nations; unto which Iewes especially Iudas here seemes principally to write, and therefore mentions Iames. Bez. Annot. in Iud. 1. This Iudas is also called Lebbeus, i. e. Hearty; and sur∣named Thaddaeus which is in Syriack the same with Iudas in Hebrew, Matth. 10.3. This Iudas is supposed to preach the Gospel in Mesopotamia, Pontus, Ae∣gypt and Persia, where the Magi slew him for his free and faithfull reproving of their superstitions.
Authority of this Epistle, (though suspected heretofore by some, and that upon very inconsiderable grounds; Euseb. Eccles. Hist. l. 2. c. 23. Yet) is now generally acknowledged to be Divine; especially considering that, 1. Iudas the brother of Iames, one of the
Apostles wrote it, Iude 1. 2 Pet. 1.21. 2. The matter of it, yea and most of the very phrases and words, are the same with those of the second Epistle of Peter, if diligently compared. See the Parallel by P. Pareus Com. in Iude. 3. Antiquity have received this Epistle as Authentique, and part of the Divine Canon. Euseb. Eccles. Hist. l. 2. c. 23. and lib. 3. c. 22. Hieronym. in Catal. vir Illustr. Concil. Laodicens. Concil. Carthaginens. Athanasus, Augustine and others who recite the Catalogue of the Books of Scripture, reckon Iudes Epistle among the rest.
Arguments or Objections to the con∣trary are invalid. These the principall.
Object. 1. This Epistle recites Histories no where else to be found in Scripture, as the contending of Michael the Arch∣angel, with the Devil about the body of Moses, Iude 9.
Answ. 1. Divers stories are pointed at in New Testament. Which we find not in the Old Testament. As that Iannes and Iambres withstood Moses, 2. Tim. 3.8. That at Mount Sinai, Mo∣ses said, I exceedingly feare and quake,
Heb. 12.21. Shall therefore these E∣pistles Authority be suspected? 2. These stories (though formerly unwrit∣ten, but happily derived by tradition from hand to hand, yet) now are writ∣ten by guidance of the Spirit of God. And the writing of them rather assures us of the truth of these Histories, then detracts from the Authority of the Books wherein they are recorded. 3. This story hath some footsteps in Deut. 34.9. Whereupon some say, The An∣gel would have buried Moses, but the De∣vil challenged Moses to be his own, be∣cause of his killing the Aegyptian, and therefore withstood him. But others bet∣ter; God knowing Israels pronenesse to Idolatry, least they should commit Idolatry with Moses dead body (as after they did with the brazen Serpent) buried him no man knowing where, and the Devil, en∣deavouring to discover it, the Angell with∣stood him.
Obj. 2. Iude mentions the Prophe∣sie of Enoch, ver. 14, 15. The Old Testament hath no such Prophecie.
Ans. 1. Some thinke in Iudes time there was a Canonicall Book of Enoch
extant, as Tertull. lib. de Habit muliebr. Beda com. in Ep. Iud. 2. Others say better then they, suppose Enoch's Book were Apocryphall, yet in Apo∣cryphall Books ther's some truth, and why may not this Apostle alleadge this passage out of Enochs Prophecie, with∣out approving that whole Book, or dis∣vesting this Epistle of its Authority; as well as the Author to the Hebrew, al∣leadge some passages out of the Book of Maccabees, Heb. 11. Or Paul some Sentences out of Heathen Authors and Poets, 1 Cor. 15.32. Tit. 1.12. Act. 17.28. 1 Tim. 2.12. & 5.23. Tit. 1.3. 3. Others think this Prophecy of Enoch was rather reall then verball, viz. Re∣specting the Order of the Patriarchs, that as Death by reason of sinne had Reigned over the six first Fathers, Adam Seth, Enos, Cainan, Mahalelel, Iared, but could not touch the seventh, Enoch: so death shall Reigne ove•• the world 6000 yeeres, (which shall so long con∣tinue) but in the 7000. yeeres, eternall life shall begin; and death shall be swal∣lowed up in Victory. 4. But others best of all understand here, as the Text seems
evidently to carry it, Enochs verbal Pro∣phecie, which though not written, yet Iude received by Tradition, or rather by Revelation of the same spirit of God by which Enoch prophecyed, and here re∣corded as part of the Divine Canon.
Obj. 3. Jude alleadges other Apostles sayings, ver. 17. Therefore seemes ra∣ther to be a Disciple of the Apostles, then an Apostle himselfe, especially seeing he cals not himselfe an Apostle, but the ser∣vant of Jesus Christ, ver. 1. And therefore this Epistle not authenticall.
Ans. 1. Though it could be proved Iude was no Apostle, yet it therefore followes not, his Epistle is not Au∣thenticall. Mark and Luke, not Apo∣stles, yet the three Books they wrote are of unquestionable authority. The authority of Books of Scriptur are not from the Penmen writing them, but from the Spirit of God inditing them. 2. Daniel cites Ieremiah, Dan. 9.2. Eze∣kiel cites Daniel, Ezek. 14.19. Were they therefore not Prophets, but Pro∣phets Disciples? Peter alleadgeth Pauls Epistles, 2 Pet. 3.15, 16. Was Pe∣ter therefore no Apostle but onely a
Disciple? 3. Iudes alleadging the o∣ther Apostles deroga••es not from the authority of his Epistle, but proves that Iude wrote after both Paul and Peter, in whose Epistle these predictions are ex∣tant, 1 Tim. 4.1. &c. 2 Tim. 3.1. 2 Pet. 2.1. &c. 4. Finally, though Iudas here call not himselfe an Apostle, that argues not therefore he was not an Apostle. Iames in his Epistle, Iohn in his three Epistles, Paul in his Epistle to the Philippians, and in both his Epi∣stles to the Thessalonians superscribe not themselves Apostles▪ were they therefore no Apostles? But Iudas here stiles himselfe the brother of Iames, and that's full as much as if he had stiled himselfe an Apostle, for the texts are ex∣presse that Iudas the Brother of Iames was one of the twelve Apostles. See Luk. 6.16. Act. 1.13.
Obj. 4. But Iude the Apostle taught in Persia, and therefore had he written this Epistle, he would rather have written it in the Persian, then Grecian tongue.
Ans. 1. Its not infallibly certain that Iude was in Persia when he wrote this Epistle. 2. No necessity of the
Apostles writing in the language of the people with whom they then lived. Matthew lived among the Ethiopians, Paul at Rome when he wrote some of his Epistles, yet they wrote not in E∣thiopick or Latin, but in Greek. Greek being then the most common language in the world, the Holy Ghost would have Greek to be the Originall language for New Testament, as the Hebrew especi∣ally for the Old. And Iudes Epistle is Catholique or Generall, and therefore was written in Greek the generall tongue.
When and Where this Epistle was written is uncertaine. Some think this Apostle was in Persia, or Asia Minor when he wrote it, viz. A yeere before he dyed, and that he there dyed, anno 68. after Christ. Niceph. l. 4. c. 40.44. Probably he wrote after both Paul and Peter, to whose writings he seems to have reference, v. 17. the whole Epistle is as an Abstract of Peters second E∣pistle.
Occasion, seems from the current of the Epistle, to be those abominable he∣resies of the Simonians, Nicolaitanes, Gnosticks, &c. abounding in those times
times who held Sin to be indifferent, womē & al things to be common, &c. Oecumen. Epiphan. in Haeres. Gnostic. Sec. Iud. 3.4.
Scope. To warne all the faithfull in those times of the cursed and detestable Hereticks and Seducers that were cun∣ningly crept in among them, that they contend earnestly for the truth against all their damnable errours and Heresies; and for purity and holinesse of life, against all their impure lustfull licentious and ungodly p••actices. Iude 3, 4, 8, 10, 20, 21.
Principall parts. To this end are,
1. By examples of Gods vengeance for like impieties and impurities in for∣mer times, viz. Upon Israel for un∣beliefe, ver. 5. Upon Angels for A∣postacy, ver. Upon Sodom and Go∣morrha &c. For their lusts, ver. 7.
These examples he applyes to these Se∣ducers,
THE PROPHETICAL BOOK of the New Testament, propheti∣cally foretelling what shall be the fu∣ture condition of the Church of Christ in all ages, to the end of the world, is the REVELATION OF JOHN THE
DIVINE. This may well be called a Propheticall Book; For 1 The Holy Ghost himselfe divers times stiles it A Prophecy, Rev. 1.3. and 7.10, 18.19. 2 And the nature of the Book is chiefly Propheticall, as the Series of the Book implyes; and also some passages plain∣ly testify, that it treats of things, which must shortly come to passe, Rev. 1.1. and things which shall be hereafter, Rev. 1.19.
Title, This book in Greek is called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. The Apocalypse (or Revelation,) of John the Divine▪ whereby are indigitated to us, both the nature of the Book, and the Penman of it.
Nature of the Book, A Revelati∣on. so called, because it Reveals and makes known unto us secret hidden mysteries, and future events. Its true, this Revelation, is not without mixture of much intricatenesse and obscurity, (as all prophecies are enigmaticall and ambiguous to men, till they be effected, but when the time prophecied is come, then they have a more clear, and cer∣taine exposition. So Iraen. Advers. Hae∣res. l. 4. c. 43.) And this to exercise the
Reader to search out the truth, as Au∣gust. de Civitat. dei, l. 20. c. 17. hath well observed.
Penman or instrumentall Author of it, viz. Iohn the Theologue or Divine. What Iohn this was, some question. Eusebius mentions two Iohns, whose monuments were to be seen at Ephesus, viz. Iohn the Evangelist, who wrote the Gospel, and 1 Epistle of John: and Iohn the Presbyter, who wrote 2. and 3. E∣pistle of Iohn, and the Revelation, Euseb. Eccles. Hist. l. 3. c. 39. To him also seems to incline, Dionys. Alexandrinus in lib. de Repromissionibus, But that this is a great mistake, and that IOHN the Evangelist and Apostle was Penman of this Revelation, may be cleared by these con∣siderations.
1. This Title attributes it to Iohn the Divine. This Epithet we read no where to be given to Iohn the Presbyter, but belongs to Iohn the Apostle and E∣vangelist, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by way of pe∣culiar emphasis, because like an Eagle he soares aloft, writes more sublimely of the Divinity of Iesus Christ, both in this Book, (in which D. Par••us hath ob∣served
XLVIII. Arguments of Christs Divinity) as also in his Gospel, Iohn 1.1. &c. and in his 1. Epistle. And the King of Spaines Bible, of Montanus Editi∣on, hath this Greek Title before the Revelation, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] i. e. The Revelation of the Holy Apostle, and E∣vangelist Iohn the Divine, which Title clears this matter, and is consonant to Rev. 1.1, 2. (whether it were prefixed by Iohn, or after by the Church,) nor is it any way probable that Christ sent his Angel to any other Iohn, then to the A∣postle with this Revelation.
2. Iohn the Penman of this Book is so descr••bed, that Iohn the Apostle and Evan∣gelist seemes plainly to be indigitated, Revel. 1.1, 2. His servant Iohn: Who bare record of the word of God, and of the Te∣stimony of Iesus Christ. Now how nota∣bly did Iohn beare record of the word of God, and testimony of Iesus Christ? see Iohn. 1.1.2.14. and 1 Iohn 1, 1. and 5.9. compared with Revel. 19.13.
3. The style much resembles that of Iohns Gospel and Epistles. As for instance; It is peculiar to Iohn to stile Christ, The
word. compare Iohn 1.1.14. 1 Iohn 1.1. and 5.7. with Revel. 1.2. In his Gospell he stiles Christ the Lamb of God Iohn, 1.29.36. so in the Revelation Christ is called the Lamb at least 28. times.
4 That Iohn who wrote this Revela∣tion, had it in the Ile Patmos made known to him, who was there for the name of God and Testimony of Iesus Christ Rev. 1.9. And Histories mention no other Iohn, but only Iohn the Apostle to be in Patmos. Banished thither by Domitian the Em∣perour for the Gospel's sake, neer to period of his Reigne, (as Funccius computes) about the ninety seventh year after Christ. See Euseb. Hist. Eccles. l. 3. c. 16. and 18.
5. To these might be added the Harmonious consent of ancient Fathers, who unanimously conclude, that Iohn the Apostle penned this Book. Dionys. Areopag. who was Pauls disciple, Act. 17. who wrote about the sixtieth year after Christ, in those writings ascri∣bed to him, calleth the Apocalypse, A se∣cret and mysticall vision of the beloved Dis∣ciple, Dionys. Eccles. Hierarch. c. 3.
Iustin Martyr, who wrote in the one hundred and fiftieth year after Christ, ascribes the Apocalypse to Iohn, one of the Apostles of Christ. Iustin. in Dial. ad Tryphon. To which passage Eusebius relating, saith, Iustin mentions the Apo∣calypse of Iohn, plainly saying it is the A∣postles, Euseb. Hist. Eccles. l. 4. c. 18. Irenaeus, who wrote in the eightieth year after Christ, saith, And what things soever Iohn the disciple of the Lord saw in the Apocylapse — Iraen. Advers. Haeres▪ l. 4 c. 50. and l. 4. c. 37. p. 373. A. Co∣loniae 1596. To these might be added the suffrage of many more, as of Greek Fathers, Clem. Alexand. Paedag. l. 2. c. 12. Athanas. in Synops. Epiphan. Hae∣res. 51.54, 76. Chrysost. Hom. 5. in Psal. 91. of Latin fathers, as Tertull. contra Marcion l. 4. Cyprian. de e••hort. Martyr. c. 8.10.11.12. Ambros. in Psal 50 & l. 3. de spir. sanct. c. 21. August. de Civi••. dei l. 20. c. 7. & de Haeres. c. 30. & de Doct. Christ. l. 2. c. 18. videantur Annot. in Irenae. l. 5. c. 30. p. 490. Colon. 1596. but in so plaine a case these may suffice.
So that by all this, its plainly evident
that the Penman of the Revelation was Iohn the Apostle, that wrote the Gospel, and the Epistles. The unfolding of his name, and who he was more particu∣larly, See in Annot. to Iohn's Gospel.
Authority of this Book, is not Hu∣mane, but Divine. For,
1. This book was indited by Iesus Christ himselfe the faithfull and true wit∣nesse, who sent his Angel to testifie the same to Iohn the Apostle, and by him to the Churches. The Revelation of Iesus Christ which God gave unto him, to shew unto his servants things which must shortly come to passe; and he sent and signified it by his Angel unto his servant Iohn— Rev. 1.1. and towards the close of the book he saith, I Iesus have sent mine Angel to testi∣fy unto you these things in the Churches, Rev. 22.16. Note, this Revelation was given by Iohn the Apostle to the Chur∣ches, by an Angel to Iohn, by Iesus Christ to that Angel, by God to Iesus Christ: How punctually then is the Divine Authority of it asserted?
2. It was penned by Iohn the Apostle of Christ (who was divinly inspired & acted by the Holy Ghost) as hath bin formerly
manifested, and therefore it is of divine Authority, especially considering that this blessed Apostle was commanded by Iesus Christ to write this Book, Saying I am Alpha and Omega, the first and the last: and wh•••• thou seest write in a Book,—write the things which thou hast s••en, and the things which are, and the thing•• which shall b•• hereafter, Rev. 1.11 19. See also Rev. 2.1.8.12.18. and 3.1, 7, 14. and 14.13. and 19.9. and 21.5.
3. The nature of the book imports the divine Authority of it. For 1. It is eminently Propheticall, speaking of things that shall be hereafter, Rev. 1.1, 19. and 22.7, 10, 18, 19. and the prophecies of this book, are touching future events in reference to the Church to the end of the world, till the Church, the Lambs wife, shall be fully ready for compleat marriage with the Lamb, Rev. 19.7, 8, 9. So that neither an∣cient writers nor any other, but such as were inspired with a spirit of prophecy from the al-knowing God, could fore∣tell these things to come, Isa••. 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 Crea∣tures, Rev. 4.6, 7. with Ezek. 1.5.6. of Gog and Magog, Rev. 20.8. with E∣zek. 38.2. and 39.1. of the measu∣ring 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 fore∣told in this Book prophetically, are ful∣filled and come to passe actually, As Interpreters have observed in many par∣ticulars. 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 Re∣cord,
for her comfort against the hor∣rid 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 Te∣stament warned the Jewes against ad∣ding 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 Testa∣ment, 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 in∣deavour 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 ex∣pect no more Scripture from God.
5. The generall current of best Anti∣quity, except some few particular per∣sons, and divers of them guilty of such heresies as this Book condemnes, hath embraced this Book, and accounted it of divine Authority. As those for∣merly 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 Ni∣cene. in Append. as also the third Councell of Carthage, Can. 47. Cy∣prian 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. Pro∣legom. 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 ••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 ex∣tasie and spirituall Rapture, that he might the more attend to these myste∣ries revealed, and have more im∣mediate 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 ra∣vished with many surpassing grounds of joy, and consolation?
2. The stile is stately and sublime, and may wonderfully take the highest noti∣on; The expressions quick, piercing and patheticall, and may pleasingly pe∣netrate 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 Divini∣ty of Christ, His offices and the bene∣fits of them, clearly pointing out Anti-Christs Seate, Tyranny, Rise, Growth, Power, Acts and Fall, and most lively de∣lineating the Churches condition, what it was in the Primitive times after Christ, and what it should be after∣wards till the worlds end; how sad,
yet s••fe under Anti-christs dominion; how sweet and happy after Anti-Christs destruction; how comfortable at the day of judgement; and how glo∣rious in heaven with Iesus Christ for e∣vermore. What Saint would not thirst much to read and here, more to under∣stand, 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 in∣firmity even of the weakest. In some pla∣ces the Lamb may wade, in others the Ele∣phant may swim. Those prevent con∣tempt, these anticipate discouragement. Ioao••imus Abbas prefers this Prophecy, before the Prophecy of all other Pro∣phets. Beza saith, That those things in o∣ther 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. Oecolam∣padius cals this book, The best Para∣phrast of all the Prophets. Ioh. Oe∣colamp. Praefat. in Dani••l. Hierome
saith, Apocalypsis tot habet sacramenta quot verba. Parum dixi, pro merito volu∣minis, laus omnis inferior est; in verbis singulis multiplices latent intelligentiae, i. e. The Revelation hath as many mysteries as words. Its but a little I say, all praise is too low for the merit of this volume; manifold understandings lie hid in every word. Hie∣ron. in Epist. ad Paulin.
4. The Book it selfe is compleat, ca∣pable of no Addition or Detraction, but upon severest Penalties, Rev. 22.18.19.
5. The Penman Eminent, viz. John that beloved disciple, that sweet com∣pound of love. It was Moses his ho∣nour 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 Te∣stament; 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 bles∣sed 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 bani∣shed into the Ile 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. Ca∣tal. illustr. vir. in vit. Ioan. Domiti∣an reigned in all but fifteen years, as Helvic. observes, and his fourteenth yeare was in the ninety fourth yeare af∣ter 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 Ile 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 dis∣ciple, in a spirituall ravishment, show∣ing him what was his pleasure, both touching the present Churches of A∣sia, 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 An∣ti-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 An∣ti-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 tri∣umphs over them; and of the happy condi∣tion 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 i••, If we shall,
1. Keep the maine scope of the Book, still in our eye.
2. Compare the passages and phra∣ses of the Revelation, with those of o∣ther 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 fal∣ling 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 experi∣ence of later and present times; how accurately doth the description of the Beast and scarlet whore agree, to the Pa∣pacy? 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 Ro∣mane 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 dif∣ficulties 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 ••. Generall, in [ I] 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 Chur∣ches 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 [ II] 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. Touching the State of the Church then present. viz. The Asian Churches princi∣pally; are laid downe two things, viz.
II. Touching the state of the Church for the future, especially the European Churches, This is insisted upon more largely and more mystically. Which in sum amounts to thus much, viz. To Pre-monish the Church of her great tribulations in this world, 1 By persecuting Tyrants, 2 Then by persecu∣ting Hereticks, 3 At length by Anti-Christs most cruell Oppressions both corporall and spirituall. Against all which the holy-Ghos•• intermingles many comforts to the Church, as that 1 God will be with her in all her distresses and not forsake her. 2 Her troubles shall not be endlesse, nor o∣ver-long. 3. Her enemies shall all of them at last be utterly destroyed. 4. The Church shall at last be set in a safe and happy con∣dition in this world, but especially in the world to come. Now all these things are laid down visionally, in six other visions, remarkably distinct from one another, viz. II. Vision. c. 4, 5, 6, 7. III. Vision. c. 7, 8, 9, 10, 11, IIII. Vision. c. 12, 13,
14. V. Vision. c. 15, 16. VI. Vision. c. 17, 18, 19. VII. Vision. c. 20, 21, 22. to v. 6. All which Visions seem to be comprized in two distinct Prophecies, or Systemes of Visi∣ons, parallel and contemporary to one another. Both revealing the mysteries for substance, but the later proceeding more punctually to particulars, as some are of opi∣nion; Others rather think the former Prophecy comprehends the destinies of the Romane Empire, under seven Seals and se∣ven Trumpets; The later Prophecy, the de∣stinies of the Church, or of Christian Reli∣gion. The I. Prophecy beginning with the B. Sealed with 7. Seals c. 4. v. 1. ending c. 11. II. Prophecy, beginning c. 12. v. 1. (yet so as to take in some passages mentioned in the fifth Trumpet, as the Little book, the mea∣suring of the Temple, the outer Court, the two Witnesses) continuing to the end of the Book. Now the sober considering, and wise comparing of these two distinct Prophecies with one another, may (as some think,) singularly serve to clear many diffi∣culties throughout this Book,
The State of the Church future is revealed to JOHN, in a mysterious vision of A Book sealed with seven Seals, (All the particular mysteries in which Book, what man on earth can certainly and infallibly open, un∣lesse
he had Iohn's Apocalypticall Key?) Here consider the
VII. Seale opened. Here consider 1 Prepara∣tories to it, 2 Mysterious Contents of it.
Here is annexed (by way of Pre∣paratory Transition to the other three Trumpets,) John's vision of an Angel flying through the midst of heaven, de∣nouncing three Woes by reason of the three last Trumpets, c. 8, 13.
V. Trumpet sounded, where note 1. The Signe appearing, viz. A starre fal∣ling from heaven to earth. 2. The foure effects of this starre falling, viz. He opens the bottomlesse pit, Thence raiseth up smoake. Darkens Sunne and aire with the smoake, and brings Locusts unto the earth out of the smoake, which LOCUSTS are va∣riously and notably described. 3. The Conclusion shutting up the Calami∣ties of this Trumpet, and forewar∣ning of them that follow, c. 9. 1. to 13.
VI. Trumpet sounded, c. 9. v. 13. to the end of the chapter. Herein consider, 1. The Command to loose the foure Angels bound in Euphrates, v. 13, 14. 2. Execution of this command, v. 15. 3. The Description of the large Army of Euphratean Horses and Horsemen, v. 15, 16, 17. 4. The
Calamitous effects wrought by them, v. 18, 19, 20, 21.
VII. Trumpet, Concerning which note. 1. Preparatories to it. 2. Sounding of it.
Thus the Second Woe is ended, and the third hastneth, v. 14.
II. Sounding of the seventh Trumpet, wherein the Mystery of God is finished. And the Churches Miseries ended, c. •• 1. v. 15. to the end of the chap. where consider, I. Things heard in heaven, viz. 1. Great voyces, saying▪ The Kingdomes of this world are become the Lords, and his Christs, &c. ver. 15. 2. The triumphant song or gratulati∣on of the 24. Elders unto God, for honouring himselfe, and for the com∣ing of his judgement to reward the Saints, and destroy the earth, ver. 16. 17, 18. II Things seene &c. In Gods Temple opened in heaven, viz. 1. The Saints Rewards, The Ark of his Testament, i. e. Jesus Christ. 2. The wickeds Rewards, Lightnings, voices, thundrings, earthquakes and great haile, ver. 19.
The former Prophecy endeth.
Hitherto of the I. Prophecy, or Systeme of Visions, Denoting (as is thought by some) more especially the Condition of the last Em∣pire viz. the Romane: Now to the II Prophecy or Systeme of Visions, (contemporary with the former both in the Seales and Trumpets) foretelling chiefly the future condition of the Church till the judgement day. Herein chiefly are set down, 1. The Tribulations and Persecutions of the Church by severall enemies. 2. The deliverance of the Church by her enemies destruction. 3. The happy condition of the Church, upon her deliverance. Though the common opinion of interpreters (who take not any notice of 2 contempo∣rary Prophesies, and their Synchronismes, but judge these Visions to be one continued Prophecy,) bring all that followes under the seventh Trumpet, thus. viz. The sounding of the seventh Trumpet is propounded, I. Summarily, c. 11.15. to the end of the chap. II. Plenarily, and this either, 1. By way of Recognition and fuller explaining of the former Seales and Trumpets, in a digressi∣on, c. 12, 13, 14. 2. By way of Prediction of things future under the seventh Trumpet more largely, c. 15, 16, 17, &c. For sub∣stance these will come much to one. (But lets follow the former.)
I. The Persecutions of the Church by se∣verall enemies greatly distressing her in this whole fourth Vision, c. 12. ver. 1. to c. 15. ver. 1. More particularly here note,
II. The Deliverance of the Church, by the destruction of her enemies represented in the Vision of the 7. Vials full of the wrath of God, the 7. last plagues, poured out upon the eart•• by 7. Angels, Here are, the
This pouring out of the VII. Vial, is laid down, 1. More Summarily, 2. More Plenarily.
I. More Summarily & compendiously c. 16. ver. 17. to the end of the chap.
II. More plenarily and copiously, c. 17, 18, 19, & 20 to ver. 11. Wher∣in divers mysteries are most lively explicated, which formerly were heretofore more obscurely menti∣oned. Notably pointing out the
Rise, Seate, Reigne, Vassals, Successe, and at last the fatall Ruine of Anti-christ and all the Churches enemies. So that this part affords no small light to the Prophetick part of the Revelation. Here consider, 1. The judgement of the great whore. 2. The event thereupon.
I. The judgement of the great whore c. 17, 18, 19. Where are,
II. The event following after the judgement of the great Whore; which is chiefly three-fold,
Hitherto (as is conceived) hath been Revealed the future state of the Church as Militant on earth.
The condition of the Church as triumphant in heaven, is described both in respect of the 1. Inchoation▪ and 2. Duration of it.
The Conclusion of this whole Prophecy; which [ III] is either,
He that testifieth these things, saith; I come quickly. Amen. Even so, Come LORD JESUS.
Rev. 22.20.
D. Bernard. Medit. Devot. c. 4.Praemium est videre deum, vivere cum Deo, vivere de Deo; esse cum Deo esse, in Deo, quierit omnia in omnibus: habere Deum qui est Sum∣mum Bonum. Et ubi est summum bonum, ibi est summa felicitas, summa jucunditas, vera libe••tas, perfecta charitas, aeterna securitas, & secura aeternitas: ibi est vera laetitia, plena sci∣entia, omnis plenitudo, & omnis Beatitudo.
Sic cum Deo homo Beatus erit, in cujus con∣scientia peccatum inventum non fuerit. Vide∣bit Deum ad voluntatem, habebit ad volupta∣tem, fruetur ad jucunditatem. In aeternitate vigebit, in veritate fulgebit, in bonitate gau∣debit.
1 Tim. 1.17.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Mose•• is the se∣venth from Ab∣raham, a New He∣noch, who was the se∣venth from A¦dam. So was Eber the se∣venth from Enoch; and Isaac the seventh from Eber. All excel∣lent a∣mong or∣dinary men. As the Sab∣bath in re∣gard of the six o∣ther daies. The view of Holy Script. p. 133.
Haec au∣tem ani∣malia tria, sive leo, si∣ve homo, sive vitu∣lus in ter∣ra gradi∣untur: un∣de isti tres Evangeli∣stae in his maximè occupati sunt, quae Christus in carne operatus, & quae precepta mortalis vitae exer∣cendae carnem▪ portanti∣bus tradi∣dit. At vero Joan∣nes super nubila in∣firmitat••s Humanae velut A∣quila vo∣lat, & lu∣cem in∣commuta∣bilis veri∣tatis acu∣tissimis at∣que fir∣missimis o••ulis cor∣dit in••u••∣tur. Aug. de consens. Evang•• de 1. c. 6. Tom. 4.
Suidas.