and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
supernatuall revelation either of future and secret things or of the misteries of the heavenly doctrine with the faculie of expounding of them in the church 1. Cor. 14. 1. discerning of this was gift of knowing by the certaine light of the holy Gost impostors false prophets fanaticke spirits driven by the devils spirit conuterfeiting divine inspirations and to distinguish them from true men of God enlightened and moved by his spirit 1 Cor. 14. 29. 1 Iohn 4. The interpratation this was also a miraculous gift bywhich certain persons had the faculty of setting down in the vulgar language that which other men propounded in a strange language by inspiration not but that they whichspokeit understood it themselves 1. Cor. 14. 4 17. but that the miraculous motion of the spirit it which was not perpetuall nore equall at all times ceased in them after they had spoken in a strang languag came upon the other to expound their sayin the vulgar tongue by a divine power and in a divine and supernaturall manner And if no body were presented that had such a gift the other who had the gift of tongues was to hold his peace 1 Cor 14. 27. 28 V. 12. Christ beeing considered as head in the union with his chuâ—ch which is his body V. 13. For by one by the two sacraments of the Christian Church he proves the vnion of beleevers in one and the same misticâ—ll body by vertue of the holy Ghost who alone ratifieth both the sacraments Baptisme to unite them to Christ and all togither in him The lords supper to animate and moue all this body and to work in all the members thereof by diverse gifts and operatiors to the same end and common use made to drinke namely in the cup of the Lords supper under the which ought also to be comprehended the signe of bread but he seemes to make use of that of wine especially in regard of the spirit for in the nourishing of the body the wine is that part which most breedes and reviues the spirits V. 15. If the foot the end is to teach that they who have received inferior gifts must not therefore through envie for beare to employ themselves for the common good of the Church and they that have received more excellent gifts ought not to contemne the inferiors and as this diversity is necessary for the furnishing of the Church entirely so they are all usefull and therefore ought to be honoured in their degree and ought all to aime at the same end V. 22. Much more that is to say the organs of nourishment though they be not so noble yet are they more absolutly necessary then those of the sences for without them man cannot subsist nor live as he may without eyes eares or hands act V. 24. Comely such as the face and hands are temperd hath given man this instinct to divide this ornament of garments by a just kind of proportion V. 25. There should be that all the parts of the body should be united and so exercise their functions for their common and enterchangeable good V. 28. Helpes namely all the Ecclesiasticall offices which belong to the releaving of the poore the sick strangers or phanes etc. goverments namely those offices which governe and guide the church by an Ecclesiasticall senate composed of those pastors who were called Bishops of which there were oftentimes many in one church Acts. 20. 28. Phil. 1. 1. and of Elders joyned with them 1. Tim 5 17. V. 31. Covet in â—â—ead of these strifes and jealousies for those gifts of greater luster and admiration desire you and seek to obtaine at Gods hand the common giâ—t of charity and amongst miraculous gifts those which maâ— be most available for the edification of the church shew I unto you namely to seek chiefly the gift of true charitie Or by meanes of it other gifts which God conferres more liberally upon them who thorow charity are disposed to employ them for the common service CHAP. XIII VII 1. ANd of Angels this is added onely for a high kind of exaggeration used amongst the Iewes See Psa 78. 25. Charity to employ that gift to Gods glory and the edification of the church I am become I am as little pleasing to God and profitable to men as if I did onely beat the aire with a vaine sound V. 2. All faith namely a full measure of faith to do all manner of miracles for this gift of working of miracles was in some persons restrained to certaine operations as it appares by 1. Cor. 12. 9. 3â— See Rom. 12. 6 nothing namely of no esteeme before God to be approved of and rewarded See Matth. 7. 22. V. 3. I bestow through vaine glory or some other vicious affection Matth. 6. 1. 2. or thoroâ— some meere naturall motion without any true spirituall charity of the heart Isa. 58. 10. 2. Cor. 8. 5. Finally his meaning is to shew that charity is necessary in all Ecclesiasticall functions as well pastors as decons and that without it they have no impression of blessing to be burned thorow some feigned act of zeale or of constancie without any upright iâ—â—ention of love to God and to his Church V. 4. Uanteth not or is not insolent and rash or useth no dissimulation puffed up is not proâ—d and arrogant V. 5. Vnseemely doth not disgrace any body V. 7. Beareth all things this universall terme ought to be restrained to all such things as belongeth to the duties of true charity according to God V. 8. Never faileth will never be annihilated neither the essence nor the exercise of it no not iâ— the life everlasting prophecies all these gifts and offices which are conferred upon the church for its edisication in this world shall take no more place nor be of anyuse in the heavenly glory where God in the immediate communication of himself shall be all in all without employing any ministers or secondary causes Knowledge namely the gift of understanding heavenly doctrine by way of study and meditation and to propound and teach it Seeâ— Cor 12. 8. V. 9. For We he gives a reason of the vanishing away of those gifts in the everlasting life namely because they are but small obscuâ—e rude and impâ—rseâ— meanes of illumination in respect of the communition oâ— full light in the celestiaâ—ll life Rev 21. 23. and 22. 5. as at the rising of the sunne all candles and lampes are taken and away 2. Pet 1 19. as the first rudiments are left of when men have goâ—â—en the full habit of Knowledge V. 10. Done away not the substance which is eternall but only the imperfect meanes which are used in this life and all manner of presente distribution of them V. 12. Aglasse namely in Gods word and sacraments and in his workes in whâ—â—h things by reflection is revealed the image of those of which we cannot in this world directly see the originall truth and proper essence 2. Cor. 5. 7. Darkely that is to sâ—y
namely because by the same they receive Christ who being pay-master for them to God hath borne his wrath and curse for them to give satisfaction to it and free them from it and to obtain Gods grace for them which is the spring of all blessing by his perfect righteousnesse 2 Corinthians 5. 21. V. 14. Of Abraham namely promised to Abraham and to his spirituall posteritie onely The Gentiles the Italian the Nations namely to all believers of all nations indifferently Through Iesus Christ that is to say by vertue of him and through the communion with him by Faith That we might that being so restored into Gods grace he might communicate his gifts unto us and especially that of the holie Ghost to regeneration which had been so often and so solemnly promised by the Prophets Isai 32. 15. and 44. 3. Iâ—r 31. 33. and 32. 40. Ezek. 11. 19. and 36. 27. Ioel 2. 29. Zech. 12. 10. V. 15. After the manner taking example from that which is by common reason observed amongst men in their covenants and contracts V. 16. The promises he hath a relation especially to that solemne forme of covenant which was made with Abraham Genes 17. 7. long time before the Law was given by Moses He saith not upon occasion of that passage he sheweth that seeing all nations at the appointed time were to have part in that blessing as they were Abrahams posteritie which is but onely one the naturall Jewes and the Gentiles who were children in spirit were to be united together now that is not done by conformitie of ceremonies nor by them the proselites which were of the Gentiles were incorporated into one and the same carnal nation with the Jewes but by the spiritual gathering together which Christ as Head makes of all his Believers into one sole bodie of a Church which is Abrahams true off-spring V. 7. See Ephes. 2. 14 15. and 3. 6. Christ namely his whole mysticall Bodie which is the Church which hath all its life and being from him and also participates of the glorie of his Name see 1 Cor. 12. 12. V. 17. In Christ that is to say of which covenant Christ already appointed and promised for a Mediatour was the onely foundation shewn and apprehended by the fathers The Law namely Moses his Law with all its dependencies The promise namely that Euangelicall promise of blessing to all nations and other such like which are all free promises Rom. 4. 13 14. V. 18. Forif we ought to suppose it would make the promise of none effect indeed if the inheritance and the blessing were by the Law for these two meanes are incompatible one with the other The inheritance namely the heavenly inheritance of which the Land of Canaan promised to Abraham and his seed was a figure Rom. 4. 13 16. V. 19. Wherefore namely seeing the blessing and the inheritance are absolutely given through grace and are received by faith the Law being no cause thereof neither in whole nor in part Because of namely to regulate mens lives and to represse the licentiousnesse and frequencie of misdeeds or to discover the horror and seal the condemnation thereof to drive men to seek the remedie of grace in the promised Messias Romans 3. 20. and 5. 20. 1 Tim 1. 9. Till the the use of this servile pedagogie wâ—s to last so long as the Church was yet in its infancie subject to fall easily into sin through weaknesse or ignorance but it was to cease at Christs comming in the flesh who gathering together the whole bodie of his Church from amongst the Jewes and the Gentiles and endowing it with abundant graces of his Spirit in knowledge and vertue hath made it by effects be known to be the blessed seed of Gods children V. 26. driven to love him and obey him by the spirit of adoption and libertie and not by the spirit of terror as it was anciently see Rom. 8. 15. It was ordained the Italian it was published God in the externall manner which he observed in giving his Law did shew that thereby man had no accesse to his Grace to obtain life and inheritance for God did then appear extremely terrible which was a qualitie contrary to a treatie of confederacie and because that at the peoples request who were not able to endure those terrours a signe of the guilt of their consciences Moses was fain to come in between as a mediatour of word and communication Exod. 20. 19. Deut. 5. 5. Acts 7. 38. Hebr. 12. 19. he was therein the figure of Christ the onely Mediatour of propitiation by whom we have accesse to God in confidence Hebr. 12. 24. By the Angels who were also mediatours on Gods side as Moses was on the peoples side V. 20. A Mediatour that is to say the Office which Moses then performed and which is not used but onely amongst disagreeing parties sheweth that by the Law God and man were contrary to one another as the delinquent and the Judge Is one he doth not varie one jot in his soveraigne justice which he hath set down in his Law and therefore these two parties could not be united but onely by the full satisfaction of Christ the Mediatour as the Apostle had said V. 13. V. 21. Is the Law By the foresaid things it appeares that God giving his Law by Moses would not bring in a meanes of acquiring righteousnesse and life which should be contrarie to his covenant of Grace but onely to guide men thereby to Christ For if he gives a reason why the Law hath not been contrarie to the promises of Grace namely because neither of it selfe nor by any order from God it had any power to restore man whâ— was dead in sin to life nor consequently to justifie him whereupon we ought to conclude that God would not imploy it to any disproportionable use to the prejudice of his Grace to which he had reserved that absolutely V. 22. But the Law is so far from having been given to justifie man that contrariwise it shewed and sealed to the very Jewes who were Gods people their condemnation Rom 3. 10. 20. and 4. 15. The Scripture namely God by his Law and Word Rom. 9. 17. Gal. 3. 8. hath declared that all men generally are sinners and in state of damnation to the end that the elect laying aside all confidence in their own righteousnesse might have recourse to Christ to obtain by faith in him the blessing and inheritance which are the subject of Gods promise V. 23 â—aith namely the time of the full manifestation and of the free exercise of Faith under the Gospell We namely the Church which was then restrained within the Jewish nation onely Kept under that is to say the severitie of the Law and the subjection to so many painfull observances kept us like children at school in perpetuall labours and discipline still attentively expecting Christ to keep us from going astray either in religion or in life and conversation beyond the bounds
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
corruptions of the Egyptians and to keep you in an united body in purenesse of religion and manners Every shepheard Those that did use grazing for to eate the flesh of cattell which the Aegyptians did not do Gen. 43. 32. Exod. 8. 26. And though they did bring up cattel Gen. 47. 6. 17. and Exo. the 9. 3. yet they made no use of them but only for the wooll the tilling of the earth to carry and to trade with strangers CHAP. XLVII VERS 7. BLessed Saluted him thanked him wishing him Gods blessing for his many good deeds V. 9 Of my pilgrimage Which I have passed without any settled habitation of mine own in strange countries which to the ancients was a figure of the spirituall pilgrimage here on earth Heb. 11. 13. short In respect of Noahs and other more ancient Patriarks V. 11 Rameses Which might peradventure be the chief City of Goshen V. 13 In all the Land Namely in Aegypt and all countries thereabouts as Gen. 41. 54 V. 18 The second yeare That was the seventh yeare of the fore-told famine V. 19 Buy us Let the King get the Dominion and propriety of us and of our Lands that we may become thy servants tenants and husband-men Seed To till and sow the ground for this yeare they took courage and did so because they knew the famine should end then see Gen. 45. 6. Desolate For want of inhabitants and tilling V. 21 Removed them That is to say brought the greater part of the people out the countrie to dwell in the Cities for handy-crafts traffick and trades to multiplie and increase the Cities wherein consists the glory and power of a Kingdome leaving only such a number without as should suffice to till the ground V. 22 Their Lands Their proper and hereditary livings V. 24 The first part This hath been and continueth in Aegypt from Josephs time to this houre V. 25 Let us finde A civill terme that is we be contented we accept the match and we hold it as a singular favour which we beseech you to continue always towards us V. 27 Had possession For their dwelling and use of the pastures for the King held his right and title in it as before and there remained also many Aegyptians living amongst the Israelites V. 29 Put I pray thee See concerning this kinde of ceremonie in swearing Gen. 24. 2 Deale With mine and with me also in carrying my body into Canaan saying this in testimony of his communion with the ot 〈…〉 Patriarks in expectation of the heavenly life of which this countrey was a figure and for an instigation to his posterity not to settle their mindes in Aegypt but to aspire unto the place of the rest and establishment of the Church see Genesis 23. 4. and 50. 11. 12. Heb. 11. 22 V. 31 Bowed himselfe upon the beds head The Italian addeth And worshipped Being not able to arise out of his bed he put himselfe in the posture of those that worship his body bended and his face upon the bolster 1. Kings 1. 47. Isa. 38. 2. and so worshipped God to give him thanks for all his good gifts but especially for the spirituall and everlasting gift which he apprehended by a lively faith in this last failing of all his forces and strength see Heb. 11. 21. CHAP. XLVIII VERS 3. APpeared unto me This seemeth to be remembred by Jacob to acknowledge that Josephs issue was an effect of that blessing of God and also to shew that since he had from God right in the land of Canaan he might by especiall authority dispose of it as he doth here adopting of Josephs children and placing them in the same ranke with his owne and by that meanes binding Joseph and his to keep themselves joyned to the body of the Church V. 5 Are mine That is to say I adopt them for mine and make them heires to an equall share with mine owne children and will have every one of them to be a severall head of a tribe see 1 Chronic. 5. 1. Reuben and Siâ—eâ—n Which were Jacobs two eldest sons V. 6 Shall be thine Shall be held in the number of my grand-children and shall not be severall tribes but must joyne with one of the two Manasses or Ephraim and carry the name of it and have a part amongst them as if they were their children V. 7 And as forme This seemeth to be also inserted to instigate Joseph to desire the Land of Canaan where his mother was buried and to shew that she dying in the floure of her age he would by adopting Josephs sons fill up the number which she might have had besides V. 12 Brought them out after Jacob had a while cherished Josephs children Joseph did put himself in an humble and reverend posture to receive the prophetiall and patriarchall blessing V. 14 Wittingly Not by chance nor through error but purposely and by divine inspiration V. 15 Fed me Provided for me in all my wants guided and conducted me V. 16 The Angel The son of God who appeared in the time of the fathers and in whom the everlasting Father did manifest himselfe unto them as in the person of the mediator See upon Genesis 16. 7. and is the same who was called God in the precedent verse Be named on them Let them beare the name of us Patriarks as our lawfull children not only according to the flesh but also according to the promise of which they shall be heires He saith so because that the name of Patriarks was quickly extinguished in Ismael and Esau his race who were cast out of the holy stock and remained appropriated to the Church Gen. 21. 12. Grow into a multitude The Hebrew hath it let them increase like fishes for the increase of fishes is more numerous than that of any other kinde V. 17 It displeased him Through the naturall affection of Father to their first borne though God hath almost alwayes put them back as Cain Japhet Ishmael Esau Zera Reuben the brothers of David and others to shew that his grace is not tied to any order of nature V. 20 Israel That is to say thy children shall be as a President of an excellent blessing amongst the Israelites see Ruth 4. 11. 12. and Jerem. 29. 22. V. 21 And bring you againe Shall at his appointed time bring your posterity back againe into the Land of Canaan of which he hath promised given a right to your fore-fathers and where they have dwelt as in their native countrey V. 22 To thee Besides the two parts which I have assigned to thy posterity in the division of the Land of Canaan I do order that Ephraim shall have moreover Sichem and the countrey belonging to it See John 4. 5. One portion In the Hebrew there is an ambiguitie between part and Sichem and by that Jacob sheweth that by that part he specially meaneâ—h Sichem With my With my sâ—ns swords who there wrought my revenge for the disgrace done to my daughter Gen. 34.
also Shelomith 1 Chron. 23. 18. the meaning is that Shelomoth was their chiefe V. 23. Of Hebron by 1 Chron. 23. 19. it appeares that here is some defects happened through the injury of the times and may easily be supplied by that other place see the like example 1 Chron. 2. 53. V. 26. Iaaziah issued as it is very likely from Mahli whose posterity took his name in some notable subdivision or by succession of time by reason of Iaaziahs dignity Beno being the first borne of Iaaziah was the head of the Families of the rest who were his younger brothers v. 27. V. 28. Of Mahli namely of his other issue which retained his name besides Iaaziah see 1 Chron. 23. 21. V. 29. Kish this also was another of Aâ—aâ—lies stock 1 Chron. 23. 21. V. 30. The sonnes also that is to say the posterity were the sonnes the families which were called by the names of these ancient heads or which had these heads in Davids time V. 31. The principall without observing in their order of relieving one another any precedency either by reason of eldership or greatnesse of number or power over against so that as there were five and twenty orders of Priests there were just so many of Levites who ministâ—ed unto them whose heads are before set down CHAP. XXV VERS I. OF the hoste it is likely that hereby is meant the holy hoste of those that ministred in the Temple according to the frequent use of this word in the Law the heads of which have been set down 1 Chron. 24. 31. v. 2. the sonnes of Asaph these three heads were yet alive in the time of David 1 Chron. 15. 17. and had before been the heads of the Musicians but here the number of them iâ— encreased and the order more exactly set down prophesied to sing and play holy songs in the Church with zeal and ferver and motions of the body like to the prophets using musick therein also to raiseup the soule to God in imitation of the prophets 1 Sam. 10. 5. 2 Kings 3. 15. Asarelab called also Iesharelah v. 14. according to c. the Italian hath it under the King playing and singing the Psalmes which were composed by David and at times and with tunes set down by him V. 3. Zeri called Izri v. 11. the Italian next to Mattithia in this verse addeth Shimei this name must be supplied from v. 17. see the like example 1 Chron. 24. 23. V. 4 Vzziel who is the same as Azareel v. 18. Shebuel called also Shubaal v. 20. V. 5. Seer that is to say Prophet 1 Sam. 9. 9. whether it be that Heman had the gift of prophecy or that this name in this place signifieth only a divine finger in the words in Psalmes and songs which God had inspired his Prophets with upon the subject of victories which hee had granted to his people oftentimes pointed at by this manner of speech exalting the horne And also upon the exaltation of Davids Kingdome and especially Christs V. 6. To the Kings order see upon v. 2. V. 7. Two hundred see upon 1 Chron. 23. 5. V. 8. The Small there was no priviledge of precedency to be had either for age degree or any other thing the teacher each order being composed of a certain number of teachers and schollers CHAP. XXVI VER I. DIvisions there were four and twenty reliefes and exchanges of porters as well as of Priests singers and ministrong Levites and these came in also to do their service by turnes weekly The Korhites the iâ—â—ue of Kore Meshelemiah who is the same as Shelemiah v. 14. the meaning is that these three families of the house of Kore namely Meshelemiah and Obed Edom. v. 4. and Hosa v 10. were destined to this office of being porters oâ—â— the sonnes namely of his posterity of Asaph this is not that famous singer of the same nome but it may be the same as Ebiasaph 1 Chron. 9. 19. V. 5. Blessed namely Obed Edom with numerous i 〈…〉 and other prosperities 2 Sam. 6. 11. V. 6. Ruled being there in rulers over hundreds and thousands according to the order established Exod. 18. 25. V. 12. One against another in the same number of reliefes namely foure and twenty V. 13. As well the small indifferently without 〈…〉 ing one before the other were porters for the Temple taken out of thâ—se families and out of the whole number were made â—oure and twenty reliefes as in the other sacred ministeries But lots were not drawn amongst these according to the families of the foresaid heads for to relieve one another weekly one family after another but they drew their lots according to the gates 1 Chron. 9. 18. 25. so that there being in each reliese men of these three families of Meshelemiah Obed Edom and Eosah every one did his function at that gate which the draft of this first lot assigned to each family V. 14. Shelemiah to the posterity of Shelemiahs other children besides Zachariah to whom the keeping of the Northern gate fellby lot V. 15. To Obed Edom and to his posterity the house by 2 Kings 22. 4. Neh. 11. 25. it appeares that there were in the gates of the Temple certain places appointed to gather the peoples gifts which were then made to the use of the Temple as well for the building of it as for the ornaments and ordinary service of it And this sense seemeth to bee verified by 2 Chron. 25. 24. Others oxpound it the house of meetings where the sacred ministers did meet to consult of publick affaires V. 16. To Shuppim to Hosha the sonne of Shuppim Merarite v. 10. unlesse these were two brothers whose Families were united under one heade westward on this side of the Temple there was no gâ—te through which one might passe out of the â—â—urt of the Gentiles to the court of the people but only from the outward suburbs called Parbar by the court of the Gentiles and this Westerne gate was called Shallecheth of casting out because that they did use to cast out ashes sweepings and such other ordures of the Temple out at that gate out of which in processe of time grew the terrace Isa. 6. 13. to which the goâ—ng up towards the East made a head where there was a great valley ward against there were every day as many men employed at one gate as at another namely siâ— who lodged in the six little chambers Ezec. 40. 10. for on the East side where the people did not come in Ezec. 44. 1. 2. 3. there were six on the North and South side where the people came in â—nd brought their gifts to the Temple there were foure porters at each gate and two for the houses of gatherings V. 18. At Parbar it seems to be the same place as is called Pâ—rvarim 2 Kings 23. 11. in the Italian for the English translation hath it in the suburbs and that their strangers did carry their offerings as the Israelites did at the
tree cut down or rooted up V. 12. His troops figurative termes taken from sieges see Iob. 16. 13. V. 17. My breath shee scorneth to come nigh mee by reason of the change and stinkingnesse of my breath for the for the love and in regard of our children which were the pledges of matrimoniall love between us V. 18. Young children young in age or mean of condition Others men of evill life V. 20. The skinne namely my gummes an ordinary kind of speech as when one saith such a one hath nothing left him but his teeth V. 21. Hath touched mee see Ruth 1. 13. 1 Sam. 6. 9 Iob 1. 11. V. 22. Are not as much as to say it seemeth that you could find in your hearts to devoure mee alive Iob. 16. 10. V. 24. And lead melted into the cuts of the letters or upon lead Namely some plate of that mettle as was anciently used for inscriptions and publick monuments His meaning is I desire that posterity being well informed of my cause might judge of it V. 25. For I the Italian as for mee I know as much as to say Finally I doe appeale to the last judgement of the great Iudge of the world the promised Messias in whom I have beleeved as well for the salvation of the soule as for the resurrection of the body And hee in time shall make mine innocency to appeare see 1 Cor 4. 5. liveth as true eternall God and that in his humane nature which hee will take upon him for the redemption of his Church he will perpetually enjoy the life of glory purchased through his justice for himselfe and all his members Iohn 6. 57. and 4. 19. shall stand that is to say shall appeare in glory to judge all men who were turned to dust and raised againe by him V. 26. My skinne namely this corporall life in which nothing is now left mee but my skinne in my flesh in mine owne proper person my body by vertue of the resurrection being rejoyned to my soule I shall enjoy the presence of my God and Saviour by the divine light in my mind which shall redound unto the senses of the body which shall also have for object of its happinesse the humane and glorified body of Christ and the misticall body of his Church perfectly united unto him Psal. 17. 15. 〈◊〉 Cor. 23. 12. 1 Iohn 3. 2. V. 27. Not another mine own body shall bee againe restored unto mee and not another new body created see Isa. 26. 19. my reines an exclamation of a vehement desire as Gen. 49. 18. Psal. 119. 81. V. 28. The root I have Gods word and his holy promises deeply rooted in my heart through faith Ia. 1. 2â— by which being freed by Gods judgement I ought not nor must not bee condemned by men see Iohn 3. 18. and 5. 24. V. 29. Of the sword of Gods just punishment wrath the Italian iniquity see Iob 6. 29. a judgement namely against them that give rash judgement of their brethren Math. 7. 1. Rom. 14. 4 Ia. 4. 11. CHAP. XX. VER 2. THerefore because thou threatnest us with Gods judgements I will answer thee being very certaine that I am in the right V. 3. The spirit my soule or the spirit of God understanding with reason and understanding and not with passion and recrimination V. 5. Is short the Italian from neere that is to say it begun but a little while since and will shortly end V. 10. Shall seeke either because they doe nor revenge themselves of their fathers injuries or because they shall make use of them in tâ—eiâ— extreame need restore being forced to it or to redeem his own life out of his angry euen its hands V. 11. His bones hee shall bee rotten with the excesses and dissolutions of his youth which shall â—â—ing him to his grave V. 12. Though wickednesse the pleasure which hee hath taken in the delights of sin shall at last be changed into horrible torments and sufferings A phrase taken from some poison that hath been swallowed in some pleasing meat or drink V. 17. The rivers a figurative description of Gods blessings bestowed upon his children in this and in the other life taken from the qualities of the land of promise flowing with milke and hony see Psal. 36. 18. V. 18. Restore hee shall cast it up againe and shall restore to others that which hee had gotten from them as v. 10. according hee shall bee as poore and wretched as hee hath been rich and mighty his substance the Italian his power namely his wealth and strength restitution the Italian his change see Iob 15. 31. V. 19. And hath forsaken the poore the Italian hath it hee shall leave poore behind him namely his own children which he builded not the Italian hee shall not build his own hee shall not found nor establish his businesse nor his family in any way to make it endure long see Exod. 1. 21. 1. Sam. 2. 35. 2 Sam. 7. 27. V. 20. Shall not feele hee hath been continually enflamed with an unsatiable coveâ—ous desire V. 22. In straits hee shall be brought into extreame wants and sufferings every hand hee shall be exposed as a prey to the poore V. 24. Of steele the Italian of brasse for in those dayes they could give brasse such a kind of temper that it was more usefull for weapons than any steele V. 26. All darkenesse wheresoever hee shall thinke to finde a place of safeguard there shall hee meet with some horrible mischance not blowen that is to say calamities whose causes shall be unknown and shall proceed immediately from God see Isa. 30. 33. V. 27. The heaven all the creatures high and low conspiring his ruine shall testifie the curse of God upon him for his sinnes V. 28. 〈◊〉 away shall be carried away as by a deluge of water V. 29. By God the Italian addeth by God for his words namely for his blasphemies which is the greatest sinne of the wicked for which hee also taxeth Iob in some sort see 1 Sam 2. 3. 10. Others the inheritance which was assigned unto him by Gods sentence CHAP. XXI VER 4. My complaint seeing it is God who in an extraordinary manner doth afflict me how should 〈◊〉 observe any measure in my complaints Iob 6. 2. V. 13. In a moment without much languishing which good men doe oftentimes in their calamities Iob 9. 23 and 24. 19. Psal. 73. 4. V. 15. What is the hee seemeth to reherse the very words of Pharaoh Exod. 5. 2. V. 16. Their good being perswaded they can have all things at command and all that they want to be within the compasse of their power they care not for praying to God for to desire those things at his hands the counsell God forbid that ever I 〈…〉 ould consent to any such wickednesse Iob. 22. 18. V. 17. How often I confesse that which you say concerning Gods iudgements upon the wicked to bee sometimes true in this world yet it is not so
death Dan. 88. and 11. 4. 1 Mac. 1 9 10. V. 7. A fourth by Dan. 8. 9. we may finde that the first meaning of this Prophecye hath a relation to the kingdome of Syria and Aegypt possessed by Seleucides and Lagides which notwithstanding doth not hinder us from beleeving but that Gods Spirit did looke yet further namely to the Roman Empire by the resemblance of â—t to the other in the persecuting of the Church the subversion and interdiction of Gods service and the violence done to consciences Whereupon the Revelation doth fit many of these passages of Daniel to Antichrist See Dan. 2. 40. Dreadfull especially to Gods people who were never more cruelly used then by Seleucides Dan. 8. 11 12. and 11. 31 36. Diverse seeing his tyranny over Gods people tended to force men to idolatry and to annihilate Gods service which none of the precedent Empires had attempted Ten hornes these are the ten Seleucides Kings of Asia and of Syria to Antiochus comprehending him amongst the rest v. 24. For although he had successors yet the people of God in regard of whom these things are spoken begun after Antiochus to re-assume their liberty under the Asmoneans untill Christ. V. 8. Another this is Antiochus called Epiphanes who is one of the number of the ten Kings yet he is called another because his tyranny over the people was especiall v. 24. Little as Dan. 8 9. because that this Antiochus was the strongest of his brethren and the kingdom did not by right belong him and besides he was of a base and despicable carriage Dan. 11. 21. Three of that is to say three Kings namely Ptolomeus Philopater King of Aegypt who had taken Syria Antiochus the Great father of Epiphanes and Seleucus his brother who were all three deprived either of their lives or of their kingdomes by Antiochus v. 24. Weare eyes to shew his naturall sagacity and cunning Dan. 8. 23 25. and 11. 23 32. Presumptuous he shall be exceeding haughty in words 1 Mac. 1. 25. and cruell in bloudy decrees and a great blasphemer of God himselfe v. 25. Dan. 8. 23 25. and 11. 36. 1 Mac. 1. 46 47. See the comparison of this with Pagan Rome Rev. 1â— 5. V. 9. â—ill the Thrones untill God did enter into judgement against Epiphanes for the deliverance and revenge of his people A figurative description as Psal. 7. 6 7 and 9 4 7. The ancient A figurative representation of God the everlasting Father and his glorious Majesty Wheeles Gods Throne is here described with wheeles 1 Chron. 28. 18. Ezek. 1. 15. and 10. 9. to shew that Gods providence moveth every where to governe all things and to provide for all things V. 10. Fiery streame hereby is signified the inevitable and consuming force of Gods judgements See Psal. 50 3. and 97. 3. Isa. 30. 33. Thousand of holy Angels The books termes taken from judgements amongst men in which the enquiries proofes confessions and other writings are produced to frame the judgement by and the Lawes also are considered See Rev. 20. 12. V. 11. And given A description of the death and everlasting damnation of Antiochus 1 Mac. 6. 8 13. V. 12. Their dominion not at the same time but the meaning is that every great Empire enemy and persecutor of the Church was destroyed before Christs comming upon earth from time to time though the nations still continued and subsisted in some weake and low forme of state See Dan. 2. 25. untill all the reliques were swallowed up by the Romans V. 13. One the Sonne of God is here represented in the flesh who after his resurrection is set at the right hand of the Father and from him hath obtained all power in heaven and in earth See Ezek. 1. 26. Acts 2. 34 36. Ephes. 1. 20. Phil. 2. 9. Heb. 1. 3 4. Rev. 1. 13. 14. 14. V. 15. Was grieved the Italian I fainted through the greatnesse and brightnesse of the sight of Gods majestie according to the manner of Prophets after their extasies which did dazle their senses tire their spirits and overthrow their naturall faculties See Dan. 7. 28. and 8. 27. and 10. 8. 16. V. 16. That stood by namely one of the Angels that appeared in this vision V. 17. Kings that is to say kingdomes Dan. 2. 38 39. V. 18. The Sa 〈…〉 that is to say the Church of God in Christ her head first and afterwards the whole body which shall be perfectly united with him shall receive from God the spirituall and everlasting kingdome See Dan. 7. 22. Isay 60. 12. Rev. 1 6. 5. 10. whereof the Machabies principality was but a shadow and was betweene the reigne of Antiochus and the comming of Christ. V. 20. Whose looke thus is Antiochus his great power and enterprizes set downe which he reformed more then all the rest of the Sâ—leucides Dan. 8. 10. and 11. â—7 V. 22. To the Saints namely to Gods people v. 25. Dan. 8. 24. and 11. 30. V. 23. The whole earth this understood of the Seleucides signifieth a great extent of land but being anagogically referred to Rome it represents the affected and titular universality of their Empire V. 25. Change times to annihilate Gods service his feasts Sabbaths and other solemne and sacred dayes and all the other Ordinances of the Law Dan. 8. 11. 11. 31. 1 Mac. 1. 47 48. Vntill a time these persecutions of Antiochus with which he persecuted Gods people shall last one yeare two yeares and halfe a yeare That is to say three yeares and a halfe beginning as it should seeme from that time which is set downe 1 Mac. 1. 30. See Rom 13. 5. V. 28. My countenance I became pale and wan as well by reason of the violent raptures of the Spirit as through horror of thinking upon those things which were foretold against Gods people CHAP. VIII Verse 1. AT the first in the first yeare of Belshazzar Dan. 7. 1. V. 2. I was some hold that he was there in vision as Ezek. 8. 3. 40. 2. Others corporally which seemes to be confirmed by Dan. 10. 4. and that the Province of Shushan was then under the Babylonians Empire whereof notwithstanding the stories make no mention Palace the place of royall residence where the Kings of Persia afterwards kept their Court and dwelt one part of the yeare Of Elam namely of Persia. Of Ulai called by historians Eulean V. 3. A Ram a figure of the Persian and Median Empire signified by the two hornes Dan. 2. 39. 7. 5. But one namely the Persian which though it was founded upon the Median grew a great deale greater then it by the means of Cyrus the Persian his victories Who took away Media from his Grandfather and afterwards took Babylon and many countries moe V. 4. Westward See Dan. 7. 5. What â—e and none could hinder his enterprizes nor actions V. 5. An â—e Goat a figure of the Grecians kingdome under Alexander v. 21. See Dan. 2. 39. 7.
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
altogether spirituall V. 16. Who namely the other who is Christ. Not after not after such a Priesthood as the Leviticall Priesthood was which consisted in ceremonies and corporall things and actions which must consequently be mutable and transitory but altogether spirituall and effectuall of an everlasting life power and lastingnesse according to the heavenly and everlasting nature and life of the Priest A carnall see upon Gal. 〈◊〉 3. Philip. 3. 3 4. Heb. 9. 10. V. 17. For he namely God speaking in the Scripture V. 18 For there is 〈…〉 e gives a reason for what he had said v. 16. that in Christs person there hath been appointed a Priesthood of a new quality because it was necessary it should be so seeing the Leviticall Priestood had no power in it selfe to save men Of the Commandement of all the Priestly ordinations of the Law Unprofitablenesse not but that the ceremonies had their use in signifying teaching and sealing unto beleevers the spirituall effects of Christs Priesthood but because they had no part in the operation of them in the soule for that belougeth to Christ alone V. 19. Made nothing perfect it hath but onely directed to and prepared for Christ and did not perfect that which it shewed and signified The bringing in this desired accomplishment is come to passe by Christs Priesthood newly brought in upon which is founded our hope concerning the perfection of our salvation in the life everlasting Now the Apostle calleth this hope better then that of our fore-fathers under the Law because that theirs ended at Christs comming in the flesh outs goeth on to his everlasting glory By the which by which introduction or Priesthood brought in We draw nigh that is to say we are reconciled to God and by confidence have accesse unto his grace and glorious presence which is the true effect of the Priesthood V. 20. And in as much this is spoken as in sequel of vers 15. and is an addition to the difference between the two Priesthoods As not without namely that God in the 110 Psalme bringing in this new Priesthood hath added thereunto this solemne and expresse formalitie namely that he hath sworn and will not repent to cause his immutable decree in this action to be the more lively apprehended Which we read not to have been used in the ordination of the Leviticall Priesthood V. 21. But this namely Jesus Christ. V. 22. By so much seeing the end and Office of this Priest is to be a Mediator of reconciliation and union of God with men from the greater firmenesse of the Priesthood followeth also the greater firmnesse of the covenant See Heb. 8. 6. A surety in so much as he hath given God satisfaction for us and likewise in so much as he answereth us by his Spirit by which he assureth us of his grace V. 23. And they namely the Leviticall Priests Many one high Priest succeeding another which died V. 25. Wherefore the eternity of Christs person is the cause that he onely can accomplish that which is necessary for the salvation of Gods children because that after his death he accomplisheth the other part of his Priesthood which is to intercede for them before God Whereas the other Leviticall Priests in their ceremoniall expiations could not doe it perfectly nor once for all and still left their successors to do the like To the uttermost or for ever V. 26. For such a generall reason for the necessity of this difference of Priesthood which hath been hitherto described taken from the necessity of the Churches salvation Holy to be pleasing to God and to give satisfaction for men Seeing that if he had been a sinner his sufferances had been but for himselfe and also to represent unto God his most perfect holinesse as head of the Church that God may be satisfied therewith and pleased with the whole body Separate namely exempt from all participation of sinne which is beyond the common condition of men Made higher to apply the benefit of his death to believers by his continuall intercession to the Father and by his Almighty power V. 27. Daily because that the reiteration is a token of imperfection This namely to have offered Sacrifice for the Church V. 28. For the law he proves the two foresaid points by the weak sinfull and mortall nature of the ancient Priests of the Law namely that they could never accomplish mens reconciliation that they did also offer for themselves And on the other side by Christs divine nature and by the infinite excellencie of his person that he offered onely for others and not for himselfe and that one offering sufficeth for ever seeing it is of an infinite value The Word namely Gods Word in the Psal. 110. pronounced after the Law to shew that this second introduction made with so much solemnity disannulleth the former legall one The Sonne not onely insomuch as in the everlasting person of the Sonne of God consists also the human nature which he hath taken upon him and therefore the actions which he hath done as man are attributed unto Christ as God as Acts 20. 28. but also insomuch as many and principall parts of this Priesthood and the weight and vertue of the last accomplishment of it belong unto Christs deity Heb. 9. 14. as the same hath been noted in the offices of King and Prophet Heb. 1. 5 8. 3. 4. Is consecrated by his death he hath been fully invested with his Priestly dignity as by the same he hath fully satisfied for men See Heb. 2. 10. 5. 9. CHAP. VIII Vers. 1. OF the things the Italian Besides the things this point is likewise very considerable that Christs Priesthood is now altogether heavenly and that he doth exercise it continually in Heaven vvhere He is ascended vvhereas the earthly Levitical Priesthood was but a figure thereof whereby he would infer that the heavenly Priesthood being established the earthly one is disannulled V. 2. A Minister Administring his sacred Office in Heaven which was figured by the ancient Sanctuarie Heb. 9. 12 18 24. which he doth representing his obedience righteousnesse and sacrifice to his Father as the ancient Priest did bring the anniversary expiations of bloud into the Sanctuarie Lev. 16. 15. And of the true namely as it hath also been said of the Tabernacle that having likewise fulfilled those parts of his Priesthood which were to be fulfilled in this world in his bodie which was figured by the outward part of the Tabernacle or of the ancient Temple which is here called Tabernacle and else where in the Scripture the holy place Heb. 9 11. Which the Lord the meaning is that God hath in a supernatural and miraculous manner framed and sanctified Christs humane Nature and hath appointed it to be as the Temple of his habitation in which he should accomplish the mysterie of salvation V. 3. For every He proves by the end of the Priesthood that Christ being the high everlasting and heavenly Priest
but also to impose a necessitie upon him of covering his nakednesse and to teach him that it belongeth only to God to cover sin with the clothing of righteousnesse and the Redeemers satisfaction 〈◊〉 V. 22. Behold a biâ—ter mock of mans boldnesse Of us see above Gen. 1. 26. And now lest since that through sin he is fallen from the life of the soule he hath no more part in the immortalitie of the body nor the tree of life which is the meanes to it and ought not to profane the Sacrament of eternall life which no more belongeth to him for the aforesaid reason and it is fitting for him to seek his life and the causes thereof in his Redeemer who is therefore called the tree of life Rev. 2. 7. and 22. 14. 〈◊〉 V. 24. And he placed as it were to watch Cherubins a name of Angels appearing in a bodily shape and particularly in the shape of an oxe Ezek. 10. 14. according to the proper signification of the Hebrew word though it do often extend it self to any other shape And a it was a corporall vision to affright Adam that he might not come neere to the earthly Paradice whereby is figured the wickeds exclusion out of the heavenly Paradice CHAP. IV. VERS 1. CAin that is gotten or getting from the Lord by his favour and power V. 3. Brought God even at that time had ordained this manner of service in token that man oweth unto God a fee out of the goods he hath bestowed on him and to figure and represent continually before ones eyes Christs sacrifice the ground of all true Religion and of all his actions V. 4. Of the firstlings which questionlesse God had reserved to himself by expresse command which was afterwards renewed by Moses Exod. 13. 2. Num. 3. 13. even then intending as it is very likely to figure out the sacrifice of Christ the great first borne Had respect by some visible signe as by fire sent from heaven Lev. 9. 24. 1. Kings 18. 38. 1. Chron. 21. 26. he shâ—wed that Abels person was acceptable unto him because of his lively â—aith in the promised Redeemer and the sacrifice because of his person Heb. 11. 4. Now it seemeth that this sacrifice was an act for thâ— election and consecration of one of the two brethren whom God did chuse for his servant and for head of the blessed race See Gen 4. 7 25. 26. And thereupon grâ—w Cains anger to see his younger brother preferred to this dignitie which he thought to belong to him by right of eldership see Num. 16. 7. V. 5. Fell through sorrow and confusion V. 7. Shalt thou not that is to say thou mayst hope to be restored into thy degree of eldership if thou beest converted from thy wickednesse and malice see â—pon Gen 49. 3. others have it shall there not be acceptance that is shall not God accept of thy services others shall there be noâ— pardon Sin that is as much as if he said Besides the being deprived of this dignitie the punishment of thy malice is also ready and hangeth over thee His that is Abels as if he said My preferring him before thee in this belonging to my service doth not take away the civill honour which he oweth thee and doth willingly yeeld unto thee as his elder and thou being sensuall and worldly shouldest content thy self therewith see Gen. 3. 16. V. 12. When that is to say I will withdraw that remnant of blessing from thy Land which I have left unto it since sin and will increase the curse Under these corporall punishments are comprehended the spirituall to be deprived of the grace of God and to be banished out of his Church in this world and from his glory in heaven Strength that is her fruit which is the effect of that power and blessing which I have given it Joel 2. 22. Vagabond an outcast of my Church disquieted in thy minde tossed up and down in thy body V. 13. My words of despaire in the acknowledgement of his extreame sin V. 14. From Giving mee no place of secure rest From thy that is from thy Church where thy name is called upon and where thou dost manifest thy selfe by spirituall Revelations and corporall apparitions It shall come to passe Cain being all carnal feareth nothing but bodily dangers V. 15. Therefore since thou fearest this onely I will deliver thee from it to reserve thee for my judgment and will not suffer thy solitary and roming life to give any one occasion to hurt thee since the fact is knowne to me alone I onely can and will be judge of it Seven-sold the Italian addeth more than Cain though he slew innocent Abel The straightlier to represse all man-slaughters done without lawfull order and power a marke the forme of which is unknowne Yet it is to be believed that there was some impression of Gods Majesty added unto it V. 16. Nod This same signifieth flight or exile and was given this Land in remembrance of Cains curse V. 19. Took unto him The abuse of Poligamy contrary to the first institution of marriage Mal. 2. 15. is shewne by this that it was brought in by the accursed Generation out of the Church V. 20. Father That is inventer of the art As dwel that have no firme habitation but follow the pastures with their cattell as now a dayes the Arabians and other people doe V. 21. Of all That is to say of all Musicians V. 23. I have Very darke words neither is there any certainty in any thing that is written thereof It may be they are onely a vaunt of a cruell and violent man who thinketh himselfe to have liberty to commit murthers unpunished and it seemeth hee was one of those Giants of the primitive world that could kill a man with the least blow of his hand V. 25. Again That is many years after the death of Abel Gen. 5. 3. God being willing thereby to try Adams patience by his long expectation between his children in which and by which the blessed Generation was to be continued as hee did also afterwards with Abraham eth That is put in dead Abels place in the Priest-hood and to bee head of the holy Generation or branch of man-kind V. 26. Then Cains progeny running more and more into wickednes vices was parted by som expresse order of God from Seths into which the Church was restrayned this bearing the glorious title and possessing the right of the Children of God and the other having no other name or quality but of Children of men Gen. 6. 2. CHAP. V. VERS 1. THE Book Of the blessed Generation continued by Sâ—th from Adam unto Noah V. 3. In his owne As well in nature as in the corruption of it through sinne and this seemeth to be expressed to shew that all the oddes the holy progeny had proceeded from Gods pure grace and not by vertue of their nature which was corrupt as well as all others V. 22. Walked That is
hast destined thereunto and made capable of it seeing that Gods gift is the foundation of the calling Many have thought that he meant the Messias himself whom alone he thought to be capable of bringing such a thing to passe V. 14 I know This is given for a remedy to his defect of tongue Behold This is set down for a signe of Gods guiding this businesse in the whole course of it for by an inward motion he caused Aaron to come so farre to meet him that he might have time to instruct him concerning this their common commission V. 15 Put words Declare them unto him and instruct him fully of them that he may have them ready at a need V. 16 In stead Thou shalt be in my stead towards him in revealing my will unto him and power to command him V. 17 Do signes Not only that signe in the third verse but also all the others which are meant Exod. 3. 20. see Exod. 7. 9. 19. and 8. 16. 17. Now the power of working miracles was not included in the rod nor bound unto it but God of his free will joyned his operation thereunto as he doth to any externall signe or meanes which he ordaineth V. 18 Iethâ—o The Italian hath it Ieter which is the same Jethro V. 19 All the men As well that Pharaoh under whom thou slewest the Aegyptian as also his courtiers which were thine enemies and evill willers V. 20 His sons Gershom Exod. 2. 22. and Eliezer Exod. 18. 4. Rod of God ordained and consecrated by God who had promised to cooperate with his power to the usinâ— of it see Exod. 17. 9. V. 21 Put in thy hand Ordained and put the execution of them into thy hands Willharden God is not nor cannot any way be the cause of sin in any part or kind nor yet of the hearts rebellion But he looseth the reines to his enemies malitiousnesse who are already rebellious and hardened without repressing or correcting of it and by his just judgement delivereth them into the power of Satan to worke effectually in them in such wise that all Gods commands counsells exhortations and other good workes produce nothing in them but a greater contumacy even as when one contrary doth not overcome or tame the other it kindleth and strengtheneth it the more V. 22. My sonne Namely by grace and adoption Jer. 31. 20. Rom. 9. 4. My first borne He who amongst all nations is to me most deare and by mee most esteemed and hath the prerogative of dominion and a double portion of both the temporal and spirituall blessing See Genesis 25. 31. and 27. 27. 29. Wherefore there is no reason why he should remaine in bondage V. 24. Met him This was done by some apparition in which Gods Angel was seen threatning Moses with death and telling him the reason of it which was for having neglected to circumcise one of his sonnes or both which happened by some unknown occasion either by reason of their mothers tendernesse who was a Madianite among which nation circumcision peradventure had heen left off though there remained some piety and service of the true God amongst them V. 25. Zipporah The administration of the Sacrament by the hand of a woman was an extraordinary act and beyond the common rule of the Church and therefore must be no president A sharp stone the Italian ha h it a â—â—int According to the old fashion to make use of sharpned stones in stead of knives especially if incisions were to be made in mens bodies See Jos. 5. 2 3. Yet others translate it there sharpe knives Cast it As in spight and reproach that shee should wound her sonne to save her husbands life A bloudy That is to say whose religion forceth me to be cruell to my child V. 26. Then she sayd This seemeth to shew that after Moses his danger was past Zipporah yet stil remaâ—ned speaking and thinking evill of the Sacrament of Circumcision and thence it is presumed that Moses sent her back againe to her father and that he afterwards brought her back againe to her Husband Exodus the eighteenth Chapter and the fifth verse Circumcision The Italian hath it Circumcisions Of her two sonnes either because they were both circumcised at that time or because the one having beene circumcised before shee reproveth Moses for that he had not done the same to the other and to all those that had been born unto him before CHAP. V. VERS 5. THE people That scumme of people that base common sort of people so he doth in anger call the Jewes Are many Therefore it is dangerous to propound any innovations unto them or to keep them idle V. 6. Officers These were Jewes as it appeareth by the 14. and 19. verses whether they were of th Elders Exod. 3. 16. or that they had onely some o versight of these works but the task-masters certainly were Egyptians V. 7. Straw Either to mingle amongst the clay to to make brick or to burne it V. 11. Yet not Be carefull in providing for it for you must fully accomplish your work V. 16. Thine owne people The poore Jewes thy subjects faile in their duties in not performing what thou commandest and therefore there is both injustice and losse for thee in this rigorous dealing V. 21. To put giving them occasion to oppresse us and persecute us V. 22. Returned Going aside hee directed himselfe to God for to complaine and disburthen himselfe as he had done Exod. 4 and to desire an answer from him CHAP. VI. VERS 3. I Appeared That great and glorious name of Hee that is which I revealed first unto thee Exodus Chapter 3. verse 14. ought to be an assurance unto you that as my name is the highest of all ancient names so shall my grace and power be more excellent towards you than it was towards your fore-fathers By the name God had made himself knowne by other names before Moses time but the name of Almightie had beene the onely proper and incommunicable name which made a difference betweene God the creatures and Idols After Moses the name of he that is which the English hath Jehovah held the same place but more excellently for the name of Almighty sheweth but onely one of his perfections but the other comprehends them all in the infinitenesse and simplicity of the divine essence Was I not That new name was frequent in the Scriptures before Moses but it was used there as it were by anticipation to shew that the God of the Fathers was the same as revealed himself afterwards unto his people by this most glorious name V. 6. I am That is to say as true as I am the everlasting or because that I am everlasting that is to say immutable in mine essence I will be the like in my promises and word Stretched out arme shewing my supream power V. 12. Vncircumcised As Circumcision was a holy signe of the amendment of the naturall defect of the soule from sin so the Jewes
it bee adorned with divine graces even in this world yet it is like unto abride which is yet at home untill her solemne going forth when shee goeth to her husband Rev. 19. 7. 8. which signifieth that shee doth not outwardly make shew of what shee is as yet 1 Iohn 3. 2. or that her ornaments are spirituall and internall not worldly Cant. 1. 5. 1 Pet. 3. 3. V. 14. Shall bee brought that of altogether may be composed the intire body of the universall Church V. 15. Pallace first into the communion of the Church in this world and afterwards into heavenly glory V. 16. Thy children as if hee said O Christ in stead of the Iewish nation out of which thou shalt come according to the slesh the whole Christian Church shall bee thy people which is made so by thy word and spirit Heb. 2. 13. princes by some degree and measure of particitation of Christs spirituall and everlasting Kingdome and glory Mat. 19. 28. Luke 22. 29. 1 Cor. 6. 3. Ephes. 2. 6. PSAL. XLVI THE title Alamoth see 1 Chron. 15. 20. and upon Psal. 6. in the title V. 4. A river the Church shall enjoy her sweet rest and security though it have in it selfe but weak meanes meant by those smaâ—l streames and torrents where with Ierusalem was watered opposite to great rivers and seas that is to say the power and greatnesse of the world see Isa. 8. 6. V. 5. Right early the Italian when the morning appeareth that is to say just in the point and very moment of the greatest danger even as when after the dangers of the night with the day the assalt is expected as God hath done in diverse a 〈…〉 ctions of his people Exod. 14. 24. 27. 2 Chron. 20. 20. Psa. 30. 5. V. 6. The heathen this may bee understood of some singular deliverance as that of 2 Chron. 14. 12. and 20. 23 and 32. 2â— or of such ordinary ones as God sendeth to his Church hee uttered a figurative description of Gods miraculous assistance without any humane meanes as Psa. 18. 6. 7. V. 8. Hee hath made or hee hath sent desolations upon the earth that is to say hee hath destroyed the Kingdomes of the world which were his enemies V. 10. Be still Gods words to his enemies to exhort them to repentance or to denounce perdition to them if they continue PSAL. XLVII VER 2 FOr the Lord that is to say the everlasting sonne of God being gone up to heaven hath taâ—en possession of the universall Kingdome which God his father hath given him V. 3. Hee shall subdue this must bee understood of the spirituall subjection of the whole world to Christs Kingdome in whom the Church hath part as being his body see Isa. 49. 23. V. 4. Hee shall the Italian hee hath that is to say hee hath by his free election given us an excellent inheritance chosen out above all other wherein consists all our glory namely the Kingdome of heaven V. 5. Is gone up this may figuratively be understood of the arke of the covenant in which God did shew himselfe present which was by David transported with great pompe and solemnity into his city 2 Sam. 6. â—2 or by Solomon into the Temple 1 Kings 8. 6. But spiritually and chiefely it ought to be refâ—rred to Christs asscension into heaven as Psa. 68. 24. 25. V. 8. The throne namely the arke figuâ—atively 1 Chron. 28. 18. Psa 80. 1. and 99. 1. and heaven in truth and mistically Heb. 8. 1. and 12. 2. V. 9. The people namely of two they have been made one only people a prophecy of the calling of the Gentiles unto God hee is the only protectâ—r and governor of the universe and therefore it is fitting and just that all men should acknowledge him and serve him CHAP. XLVIII THE title Of Psalme see upon the title of Psal. 30. V. 2. Beautifull for scituation not so much for temporall blessings for which shee was called the Queen of the East as for the spirituall ones God being present there and his service truly established there and the promise being that the Messias should there accomplish the worke of our redemption of the great King which God had chosen for his Royall residence where all his people are to come to receive his commands and to yeelde him hommage and service V. 4. The Kings he speaks of some notable enterprise which was against the Church as Psal 46. 6 V. 7. Thou breakest the Italian they were broken as the East wind breaketh the Ships of Tarshish thou dost overthrow all the preparations of men in the Sea of this world Of Tarshish of the great Sea either Mâ—dâ—terranean of Ocean With an East winde which is a tempestuous winde in those countreys Ier. 18. 17. V. 8. As we have heard that is to say this deliverance of ours is equall to those ancient deliverances whereof we have heard report Or we have so and the effects to be according to thy words and promise V. 10. According to thy thou makest thy selfe to be known such as indeed thou art and like unto such a one art thou praised and glorified V. 11. The daughters the cities of the Tribe of Iudah called daughters in respect of Ierusalem which was the Metâ—opolis V. 12. Walk about a poeticall representation by which the world is invited to consider the inpregnable strength and magnificence of the Church by reason of the presence of her God even as singularities of the Fort or Castle of a City are shewed to Travellers to the end that the may spread the fame thereof into forraign parts a great way off PSAL. XLIX VER 3. OF wisedome Hebrew wisedomes namely concerning the true knowledge and apprehension of the end of man that hee may lead his life accordingly V. 4. I will encline a terme taken from Musitians who leane to their eare when they are tuning their instruments meaning that he will instruct himselfe as well or better then any other can V. 5. The iniquity that is to say the congregation of the wicked or the calamities which God useth to inflict upon his children for the punishing of sinne V. 8. Precious the Italian cannot be found or it is deare or rare to be gotten V. 11. They call seeing themselves to be mortall they think for to immortalize themselves by meanes of their lands and Lordships which they call by their owne names V. 12. The beasts as much as concerneth the body and this present life Eccles. 3. 19. V. 13. Their sayings Hebrew their mouth the meaning is that although the sonnes of worldly men see the vanity of their fathers confidence yet they will follow their example Others translate it they doe approve of it with their mouths that is say doe with words prayse that kinde of life and doe follow it with their deeds V. 14. Feed on them the Italian shall pasture them a poeticall kinde of speech that is to say being laid in the eâ—rth like unto a
From his excellencie the Italian from his heigth that is to say from that degree of honour which I now am in in Sauls Court and from the Kingdome which I expect according to Gods promise V 8. Ye people namely of Israel power â—â—t lay open before him with lamentations and prayerâ— all your griefes cares and desires with an open heart and disburthen your selves thereof upon him 1 Sam. 1. 15. V. 11. God hee hath oftentimes revealed by his word and deeply imprinted in my soule that he is the Almighty because that man might trust in him most loving and kinde to reward with his grace those which serve him And most just to punish the wicked Which are the three heads of this Psalme PSAL. LXIII VER 1. WIll I seek thee as I am now in desert and drie places flying before mine enemies much afflicted in body so my soule being farre from the presence of the Church thiâ—steth after grace and comfort V. 2. Thy power and that is to say the eye of my soule and body is alwayes fixed towards the most holy place where the Arke of the covenant is which is called the strength and glory of the Lord 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. because that God did shew himself to be present there in power and venerable majesty So as I have the delight which I took hereâ—ofore in thy favour when I was in thy Temple is that which now doth revive my desires and causeth this sorrow in me V. 4. Lift up to call upon thy holy name according to thy command trusting in thy promise V. 8. Followeth the Italian cleaveth it cleaveth inseparably unto thee depends all upon thee by faith and perseverance V. 9. Shall goe into shall bee abissed into hell into eternall perdition V. 10. They shall fall that is to say they shall be staine and withall shall beleft unburied for a prey to wilde beasts V. 11. But the King namely I David appointed and chosen by God to be King over his people Sweareth that is to say acknowledgeth him alone for his true God which is most authentically done when hee sweareth by him see Deut. 6. 13. Isa. 19. 18. and 45. 23. and 65. 16. Zeph. 1. 5. Of them namely of flatterers and slanderers such as Sauls Courtiers were who were Davids chiefe enemies shall be confounded and amazed when they shall see me established King PSAL. LXIV VER 1. MY prayer or complaint V. 2. From the secret councell namely from their private plots Insurrection or a tumult that â—is to say a violent commotion or surie of the people V. 3. Who whet by slanders and false accusations against others and by frauds and dissimulations against David himselfe Bitter words that is to say poysoned words a terme taken from those Archers which poyson their Arrowes V. 4. In secret the Italian in hidden places where they lie in wait and thereby are meant their dissimulations and deceits such as a hunter useth when he lyeth hid in a bush Isa. 28. 15. or with which the just man meets and wherein he is detained namely his innocencie simplicity and perceavance which are his onely refuge and in things belonging to a humane life are as it were his passages Feare not neither God nor men or they do it without any danger and secure from him whom they set upon so unawares V. 5. They encourage themselves or they strengthen themselves in thoughts that is to say they doe confirme them with so much fore-cast and with such cautions that they seeme infallible V. 6. Deep that is to say most crafty and cunning V. 7. Shoot at them the Italian shall shoot them or shall upon a sudden showre his arrowes upon them and wound them V. 8. Their own tongue â—amely their owne wicked councells which they have taken and agreed upon with their tongues shall even fall upon their own necks Psal. 34. 21. and 94. 23. Shall flee away or shall bee moved namely with feare V. 10. Shall glory in God for his judgements which he hath executed for their deliverances PSAL. LXV THE title and song see Psal. 30. in the Title V. 1. Prayse thy Church prepares it selfe to give thee devout thanks when as thy wrath being appeased thou shalt relieve it in its greatest need It seemes this Psalme was made after the three years of famine then when God by sending of raine gave hopes of a plentifull harvest 2 Sam. 21. 10. 14. V. 2. All flesh every one of thy people shall come to thy Temple in Jerusalem to give thee thanks V. 3. Iniqiâ—ties we were overcome with evils and calamities which wee had drawn upon our selves by reason of our sinnes V. 4. And causest whom thou hast called to the participation of thy covenant to bee a living member of thy Church Psal. 15. 1. and 14. 3. Wee shall wee shall bee filled with those graces which thou bestowest upon thine in thy Church termes which are taken from the holy meats of the sacrifices wherewith the sacred Officers of the Temple were largely fed V. 5. Terrible things that is to say miraculously In righteousnesse that is to say in goodnesse and equity towards thy children and in loyalty in all thy promises Confidence thou art hee which preservest and maintainest the world and upon whom by a secret motion of nature it depends and from whom it hath all goodnesse and subsistence Some think that there is here some allusion to the calling of the Gentiles whose hope of salvation depended wholly upon his grace V. 8. Thou makest that is to say by thine universall kindnesses thou givest all the world occasion of rejoycing even from the East unto the West V. 9. Thou visitest thâ—uâ—hast care of it and providest for all the necessities of it And waterest and after that thou hast made it thirsty thou dost enritch it with the treasures of raine With the river termes taken from the watering of gardens by little channels and condâ—â—its the meaning is that God worketh those effects in the land of Israel with raâ—ne only which men doe in time of drought with many such artificificiall waterings see Deut. 11. 10. V. 11. Thy pathes the Italian thy tracks meaning such tracks as a Cart or Waggon makes as it goes for the Scripture calleth the clouds Gods Charior and as a Chariot wheele leaves an impression so doe the Clouds poure cuâ— their raine as they goe Or plainely wheresoever thou passest thou bringest a blessing and plenty with thee Psal. 85. 12. V. 13. They shout hee doth poetically attribute that to dumb and inanimate creatures which they doe but give man occasion to doe to whom it is peculiar to prayse God with heart and mouth PSAL. LXVI VER 3. HOw terrible or how terrible aâ—â— thy works submit themselves the Italian faine with thee they doe by constraint seeme to acknowledge and worship thee see Deut. 35. 29. Psalm 18. 44. and 78. 36. and 8â— 15. V. 5. Towards the children the Italian
violences wrongs and calamities whilest Saul and his house raigned Psal. 11. 3. and 60. 2. and 82. 48. now I have set my hand to the restoring of it and I shall accomplish it when God hath established me in the royall city V. 4. I said I have repressed the boldnesse and violence of the rebellious seditious and violent men V. 5. Speak not bee not odstinate against the manifestation of Gods will which was to choose me to be King V. 6. For my Kingdome is given mee by God and therefore you must submit your selves thereunto either willingly or by constraint from the South the Italian from the desart the great desert lay on the South side others doe comprehend the North also herein on which side the wildernesse of Damascus was 1 Kings 19. 15. V. 7. Is the judge hee governeth and ordereth every thing according to his owne free will V. 8. For in the a second reason of the exhortation made v. 5. God appointeth whom hee pleaseth but afterwards hee punisheth those which oppose his appointment hand figurative termes yet very frequent in Scripture taken from banquets to represent Gods judgements distributed most justly to every one according to his deserts Job 21. 20. Psal. 60. 3. Isa. 51. 17. Ier. 25. 15. Rev. 14. 10. and 16. 19. red the Italian troubled or reddish to signifie the fiercenesse of Gods wrath and the effects of the troubles and amazements of the minde which it breeds Ier. 25. 16. as new wine doth which is not cleared nor settled V. 10. But the hornes that is to say I will set good men in safety honour power and gladnesse out of all danger a terme taken from the souldiers and captaines wearing a kinde of a horne made of brasse upon their helmets which the victors did weare upright but they that were overcome wore it downe see 1 Sam. 2. 1. 10. Psal. 89. 17. PSAL. LXXVI VER 1. KNown hee hath not only manifested himselfe there by his word but hath also made himselfe famous by his deeds and excellent miracles V. 2. Salem this was the ancient name of Ierusalem Gen. 14. 18. V. 3. Theâ—e namely in Iudea or in the land of Israel He hath relation to some notable discomfiture of Gods enemies as the Ammonites or Moâ—bites 2 Chron. 20. or of Sennacherib 2 Kings 19. 35. as Psal. 46. 9. V. 4. Excellent powerfull and triumphant over the greatest Kingdomes of the earth which are full of violence and likened to high mountaines which harbour devouring and ravenous beasts see Cant. 4. 8. Hab. 3. 6. Or excellent from thy hills namely from thy holy Temple from whence thou shewest thy power to the destruction of thine enemies like unto a roaring lyon see Isa. 31. 4. Ier. 25. 30. Or more excellent than the mountaines that is to say thy glory is exalted above all mountaines which are receptacles for wilde beasts more than those mountaines are above the lowest grounds or parts of the earth see Psa. 36. 6. V. 5. Their sleep namely of death which may properly bee applyed to the discomfiture of the Assirians by night 2 Kings 19. 35. have found their heart and strength have failed them so that they have not been able to make any resistance V. 6. Cast into a they have been made unfit and unable to fight see Exod. 15. 16. Nab 3. 18. V. 8. Thou didest canse c the Italian thou didest Prociaime a representation of the same deliverance under the manner of a judgement V. 10. The wrath the fierco endeavours of thine enemies doe cause thee to fight against them and overcome them whereby thy glory becommeth more excellent and so much the more exalted Exod. 9. 16. and 18. 11. shalt thou restraine the Italian shalt thou gird thy selfe with that is to say thou shalt adorne thy selfe with the spoiles of thine enraged enemies as conquerors use to doe see Iudg. 5. 30. 1 Sam. 17. 54. others thou shalt binde them up as a bundle thou shalt destroy them in an instant V. 11. All that be namely his people that stand round about him as souldiers stand about their captaine Hee seemes to have a relation to the Israelites encamping round about the tabernacle in the wildernesse Or his people who only have the right and favour to come neere unto him to serve him and call upon him V. 12. Shall cut off the Italian gather in their vintage that is to say he taketh away their life as Ioel 3. 13. Rev. 14. 18. Or taketh away their wisdome and understanding PSAL. LXXVII THE title Of Asaph here Asaph is the composer see upon Psal. 5. upon the title to Ieduthan Or to them of the issue or of the company of this chiefe of the Musitians see Psal. 62. in the title V. 1. And hee gave the Italian because hee should give or hee shall give c. V. 2. My sore the Italian my hands the gesture of a discomforted and afflicted person or my hands have melted and run that is to say my strength is utterly decayed V. 3. Was troubled in servency and great agi 〈…〉 n of spirit Psal. 55. 2. 17. V. 4. Troubled the Italian astonished the Hebrew word properly signifieth an astonishment caused by some great blow received V. 5. I have considered either to aggravate my present griefe by comparing these dayes with those happy times which where heretosore or to strengthen mee so much the more by the examples of Gods goodnesse who having once declared himselfe a loving Father to his elect never changeth nor altereth his minde though hee doe vary the effects of it and so comfort my selfe with hope that the times will bee againe as they were heretofore V. 6. My song when I yeelded solemne thanks to the Lord and sung praises unto him for his loving kindnesses made diligent search it discourseth and en quireth within it selfe how this alteration should come and what should be the reason of it whether any good issue may bee hoped for and what meanes may be used to bring it to passe V. 8. Is his mercy is the effect of his promises quite ceased V. 10. The right band c. the Italian the right hand of the most high is changed God doth not any longer shew forth his power in my behalfe as hee did heretofore A representation of the soules combate amidst the distrusts of the flesh V. 13. Thy way that is to say every one of the elect may and ought to learne in thy Church the conduct and proceeding of thy providence towards those that are thine by the generall example of the whole body of the Church oftentimes afflicted even to the extremity as it was in Egypt and then miraculousty delivered see Psal. 73. 17. whereupon he hath matter to strengthen himselfe in all his trialls still hoping for a happy issue V. 15. Redeemed namely out of Egypt Ioseph Iosephs issue is many times spoken of severally from the other tribes by reason of their great number and power V. 16. The
V. 10. Open that is to say if thou dost obey mee I will make thee fully happy and contented and will fulfill all thy just desires V. 12. Hearts lusts the Italian hardnesse of their hearts or to the imagination or to the pervernesse of theirhearts V. 13. O that a humane manner of speaking to shew what pleasure God takes in mens obediences for their own goods Deut. 〈◊〉 12. 13. V 15 Submitted themselves the Italian yeelded fained obedience they should have been forced though but faâ—nedly and against their wills to have submitted themselves unto him as Psal. 18. 44. and 66. 3. Their time that is to say their happinesse V. 16. Out of the Rock a hiperbolicall kinde of speech as if God had made honey to distill out of the Rock as he made the waters to issue forth of it in the Wildernesse PSAL. LXXXII VER 1. STandeth the Italian is present namely by a particular vertue and providence as soveraign Lord and chiefe Governour of his people Of the mighty the Italian of God that is to say of the Princes and Governours of his people who are but Gods Ministers from whom they have all their power and from whom they receive their Lawes as from their soveraigne and supreame Lord see Deut. 1. 17. 2 Chro. 19. 6. Rom. 13. 1. Hee judgeth that is to say hee examineth and discereuth their thoughts motions judgments and actions to approve of an ratifie the upright and holy ones and reprove and difannull them that are not so The Gods a name which is sometimes attributed to Magistrates by reason of their vocation and because they represent Gods Majesty and Soveraignty V. 5. They know not a complaint of the Prophet against the Magistrates of his time The walk on they proceed in their actions without the guide of Gods Spirit and the light of his Word which are onely directions of all uprightnesse Foundations that is to say from the corruption of the heads proceeds a generall disorder and ruine of the whole state see Psal. 11. 3. and 60. 2. and 75. 3. V. 6. I have said I have called you gods verse 1. because you represent Gods Majesty in the governing of men and because hee hath stamped in you a character of his glory and finally by reason of Gods gifts and vocation and of the duty which you are bound to not to exempt you from the generall condition of other men nor from Gods judgement both being apparant in you by reason of death V. 7. Of the Princes which were before you who yee know died all Or like unto the Princes of other Nations you having no priviledge by being Princes of Gods people V. 8. Iudge that is say seeing thy Ministers and Officers have subverted justice come and re-establish thy Kingdome in the world by the Spirit and word and chiefly by the presence of thy sonne Psal. 96. 10. Thou shalt the Italian thou oughtest seeing thou hast determined to take in hand the government of the whole world in thy sonnes person as by right and naturally it belongeth to thee let not that interest which thou hast in thy people decay through the malice of men PSAL. LXXXIII VER 3. THy hidden ones who in thy Church wherethou art present doe shelter themselves under thy protection in humility feare and faith see Psal. 27. 5. V. 4. From being that they may be wholly dispersed and rooted out from being a body of a Nation or having any forme of Common-wealth And let the Church whose being consists in Congregation and Communion be no more which can never be see Ier. 31. 36. V. 6. The Tabernacles the Italian the Tents that is to say the Edomites who for the most part lived in the fields in tents as the Arabians have alwayes done Isa. 13. 20. Now this combination of Nations may have a relation to the History of 2 Chron. 20. 10. Hagarens people of Arabia desended from Ismael the sonne of Abraham by Hagar 1 Chron. 5. 10. 20. V. 7. Gebal people of Phenicia Ezech. 27 9. V. 8. They have holpen the Italian they have been an arme the Assirians have been the principall nerve of this league and combination being a most mighty Nation the children namely of Ammon and Moaâ— which came from Lâ—t Gen. 19. 37. 38. who were chiefe of this enterprise V. 10. Endor this place is not specified in the history but by conferring of Josh. 17. 11. with Iudg. 5. 19. it appeares that this battell was fought neere to that place V. 13. Make them overthrow both them and their designes as a bowle thrown down a steep place see Isa. 17. 13. and 22. 18. V. 14. The Mountaines namely the woods which grow upon them which are often fired either by fire from heaven or by some other accident V. 16. Seeke make them yeeld unto thee and desire mercy and forgivenesse at thy hands see Psal. 66. 3. V. 18. That thou or that thou who bearest the name of everlasting art the most high PSAL. LXXXIV VER 3. THe Sparrow a poeticall figure as saying I am through my absence more wretched then these small birds which may come neere thy Temple and make their nests there even thine Altars the Italian neere to thine some divide these words from the precedent Alas thine altars as if it were an exclamation of a most servent desire V. 5. Strength is who by thy grace and power hath that vigour of body and minde that he can come from the place of his abode into thy Temple to solemn feasts In whose heart who are moved by a holy zeale freely to undertake these holy voyages according to thy command Exod. 23. 17. V. 6. Who passing who though they meet with many difficulties upon the way as penury of water in dry places as peradventure this valley of Baâ—a might be 2 Sam. 5. 23. or generally any place which abounds with such trees as delight in dry soile they overcome them all with their zeale digging wells of spring water or gathering of raine water in pits or cesternes Which is chiefly meant here because that in these journeys where there were great multitudes of people and great store of caâ—tell the want of water which was ordinary in those countreys was very troublesome V. 7. They goe they never faint but doe alwayes encrease in strength and courage V. 9. And look shew thy grace and favour to me David by thee annointed to be King and now driven away by Saul V. 10. A doore-keeper that is to say in the poorest and most abject degree and place as a doore-keeper is in great Lords houses V. 11. 〈◊〉 a Sâ—nne that is to say the author of all joy and goodnesse to his children and their Protector against all evils PSAL. LXXXV VER 1. THou hast been he hath a relation to some notable former deliverance after which God had visited his people with new afflictions V. 3. Thou hast turned thou hast turned away thy wrath that it might not be kindled V.
a great number of spirituall Canticles penned by Solomon this was by him or by the Church after him called the Canticle of Canticles for the excellency of it as being a president to all the rest Whereupon also the ancient Jewes comparing these three sacred bookes which go in Solomons name to the three parts of the Temple which he built They liken the Proverbs to the Court Ecclesiastes to the Holy Place and this Canticle to the most Holy Place To signifie that it is the treasurie of the most sacred and highest mysteries of holy Scripture For indeed the subject thereof is not so much concerning the ordinary state of the elect nor of the common actions of their faith and piety nor of Gods ordinary benefits bestowed upon them as of the first-fruits of the vertues of the age to come of the inward infusion of Gods grace into their hearts and of the unspeakable comforts of his Spirit with the lifting up of the soule and minde and of the strong effects of faith in its greatest endeavours and of the divine love purged from all worldly thoughts and affections All these things are by Solomon represented in this booke bringing in by prophetick spirit Christ dead and risen againe and ascended into heaven after he had contracted a spirituall mariage with his Church and every faithfull soule comming from time to time whilest she was yet in this world expecting the accomplishment of this mariage in heaven to visit her with new assurances of his love and the enjoyment of his presence with inward excitements to yeeld unto him all duties of love faith perseverance and invocation and especially to follow him with her heart up to heaven where he resides in glory and whither in his appointed time he will gather her up unto him Now he dâ—scribes and sets downe these visits two wayes In the one the Church and the faitfull soule prevents him with her desires and prayers In the other she is prevented by Christ who presents himselfe unto her unawares To shew that on the one side it is fitting for her to desire with ferventnesse to relish these first fruits and on the other side that the times and meanes to obtaine them are at Christ free appointment and when it pleaseth him though he never quite deprives his elect of them in this world so they be desired with a holy zeale and the soule doe dispose it selfe thereunto with religious preparations If the Church receive them readily and with an interchangeable fervency there â—nsueth all manner of joy and comfort But if she be slack and negligent therein the occasion is lost and there follow great troubles and afflictions Both Wayes there alwayes appeareth Christ his infinite charity and the Churches lively faith and enterchangeable love Whereupon the Church bursts forth into divine praises and admirations of her bridegroomes perfections and Christ also on his side by his approbation authorizeth and exalteth the gifts and graces which he hath conferred upon his Church by the Spirit of regeneration and exhorteth her to aime lively and continually at the marke of her heavenly vocation Which the Church also protests for her part to desire conditionally that the Lord will keepe his prefixed time praying him alwayes to strengthen her in her weaknesses Christ is brought in accompanied by his friends and the Church by her companions Christs friends are the holy Angels and the glorified spirits The Churches companions are the particular Churches or the faithfull soules or those which desire to joyne themselves unto her by faith Christ makes the Angels partakers of his rejoycing because of the worke of his grace The whole body of the Church communicates her knowledge instruction and light to the faithfull soules or to the particular Churches extending her care even to the Gentiles of whose calling she hath been informed and instructed by the Lord. Now it is to be considered that whatsoever is spoken in this booke in poeticall and figurative termes must be directly referred to spirituall meanings to which it perfectly and properly belongeth whereas if it should be turned any other way there would be nothing but monstrous absurdities ANNOTATIONS CHAP I. VERS 1. OF songs Namely the most divine and excellent Canticle of all those that Solomon penned 1 Kings 4. 32. V. 2. Let him kisse me The Bride namely the Church desires that Christ who hath contracted a spirituall mariage with her the accomplishment of which is deferred untill eternall life should come in the meane while at severall times to give her more expresse assurances of his grace should draw neerer unto her with more intimate approaches of his presence and power and should give her more lively inspirations of his Spirit which is as it were the breath of his mouth Then Wine Whose property is to comfort the heart to engender new spirits purge them warme them and refine them So Gods grace infused into a faithfull mans heart doth comfort it and inflame it to heavenly things V. 3. Of the savour all the faithfull soules which are like so many chaste Virgins whereof the universall Church is composed are enticed to love thee fervently by reason of the gifts of the holy Ghost wherewith the Father hath anointed thee Psa. 45. 7. 9 133. 2. Isay 11. 3. which gifts thou powrest upon them by the preaching of the Gospell 〈◊〉 Cor. 2. 14. 16. Thy name Namely the knowledge of thee V. 4. Dâ—aw me Cause mee by vertue of thy Spirit to raise my selfe from the earth up to heaven where thou dwellest and where the end or marke of my heavenly vocation is that where thou art I may also be perfectly united with thee See Hosea 11. 4. John 12. 32. 17. 24. We will runne That is to say thy Spirit shall not worke in us with an insensible motion without any interchangeable or voluntary action on our side like unto weights which are drawne up with engines But it shall cause us to will and move as thou doest and after thee For Gods grace doth not destroy the manner of rationall working in man but onely addeth a supernaturall vertue to it Philip. 3. 12. 14. The King Namely Christ Jesus sitting at the right hand of the Father hath by his death and resurrection given me right to come into heaven which is as it were the bride-groomes chamber John 14. 2. And by faith I am assured one day to be really brought into it Ephes. 2. 6. We will remember That is to say I and all my true members will voluntarily renounce all carnall delights that our only joy may be in thee who hast so loved us and that hast within thy selfe the true object and cause of love The upright This seemeth to be added for to exclude hypocrites which are in the externall Church from these holy desires and meditations V. 5. I am black If you will judge rightly of me and be joyned to me looke not upon my outward wretchednesse and deformitie with the eyes
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
by the heavenly Fathers adoption She hath no the time prefixed by Gods providence is not yet come wherein shee may be capable to bee joyned in spirituall matrimonie to Christ or be incorporated into the Church Ezech. 16. 7. What shall wee doe what graces shall shee receive from thee O Christ by the ministery of me that am the Church When she shall when wilt thou call her to the communion of the Covenant of grace by the preaching of the Gospel V. 9. If she bee the Bridegroome replyeth as if hee should say if you consider her body as one of the two walls whereof I am the corner stone that doe binde the Iewes and Gentiles together Ephes. 2. 20. I will upon that wall build the palace of my abode in grace and everlasting glory If you consider her ministery which is as the doore of this Temple or Palace I will endow her and strengthen her with excellent graces of my Spirit to the end that the gates of Hell may never prevaile against her V. 10. I am the Bride saith that shee is the Congregation of Saints composed of divers living stones joyned together with the ciment of faith and of the spirit whereof is built a Temple holy to the Lord Ephes. 2. 21. and that her ministery is to feed Gods children which are borne in her with her breasts which are the Old and New Testament Like Towers a similitude which is not answerable to the figure but to the thing figured namely Gods word which is most firme and invariable 2 Pet. 1. 19. whose manifestation and use is maintained by the Church 1 Tim. 3. 15. Then was I that is to say when I namely the Iewish Church was well ordered and whilst I did performe the true 〈◊〉 of a mother I was and shall bee I so long as I continue such in Gods favour Intimating by this speech that when shee should goe astray shee should bee reproved and cast off V. 11. Solomon that is to say Christ sigured by Solomon hath committed the care of his Church to his Servants Mat. 21. 33. not to appropriate the fruit of glory and service to themselves but to referre it to God only Baathamon that is to say the plaine of the multitude which might be some fruitfull plaine not mentioned elsewhere Or it is a name fained according to the signification of the word a Isa 5. 1. Vnto 〈…〉 ers whereby are understood all other duties belonging to good 〈◊〉 dressers V. 12. My Vineyard the Bridegroome declareth that though hee hath given such a commission to his Servants yet he himselfe hath also a continuall care of his Church which is his own proper Inheritance Isa. 27. 3. Or that hee continually enjoyeth the fruites of this vineyard which are alwayes presented unto him by his saithfull servants must have the Bride sheweth that the chiefē revenew of this Vine namely the glory and service must be reserved for Christ who neverthelesse will reward his servants in this life and in the life everlasting with some degree of grace and glory Dan. 12. 3. V. 13. Thou that this is the Bridegroome which speaketh to the Church which he hath brought cut of the wildernesse of the world into places consecrated by him as into orchards and fruit-bearing gardens and admonisheth her never to give over causing her voyce to sound in prayer and preaching whereat the Angels the Bridegroomes friends are present and give eare unto see Eccles. 5. 6. 1 Cor. 11. 10. Ephes. 3. 10. 1 Pet. 1. 20. V. 14. Make hast the Bride saith that though shee much desireth that Christs presence might bee perpetuall yet shee doth accept of and is contented with this enjoying of it at times Cant. 2. 17. Vpon the mountaines that is to say in heaven see Cant. 2. 17. 6. 2. 11. ⧠THE BOOKE OF THE Prophet ISAIAH ARGUMENT BEsides the Priests and Levites which God had anciently established in the ministery of his Church he did also almost at all times send Prophets unto her extraordinarily raised without any distinction of lineage or profession who were immediately called and endowed with supernaturall knowledge of Gods secrets by divine revelations and inspirations and with a perpetuall and infallible conduct of the Holy Ghost in every particular of their Office and authorized by undoubted proofes of the divine motion which wrought in them and by the demonstration of Christs Spirit which spoke by them The summaries of their speeches and Sermons set downe in writing by themselves were kept in the Temple and added to other holy Bookes to stand for Divine and Authenticall Scripture and to be made use of in Ecclesiasticall Lectures and Expositions Yet their ministery was no way concerning the ceremoniall and ordinary service nor the common guide and government of the Church but was directed to these three generall ends First to maintaine by preaching and by the word the religion and customes in their ancient purity and integrity to correct and purge the vices and corruptions which crept in amonst them from time to time to oppose all humane power which should be contrary to Gods power and finally to keep or set againe all things into their former state by the same spirit as they were first established in the beginning The second was to keep alwaies alive the memory of the promises of the Messias and to keepe the faith and expectation of the faithfull alwaies bent towards him and to comfort and strengthen the Church in her sufferings by setting before her the promise of her restauration by Christs spirituall Kingdome The third to be the Ministers of Gods Oracles in many particular occurrences for the revealing of his secret will for to give resolution in perplexities or direction and counsell in difficult cases or for to denounce threatnings to beate downe the pride of the rebellious and for to bring beleevers to repentance Finally they were instruments of Gods continuall communication with his Church and of His Soveraigne power and government over her the strengthening of the ordinary Ministery and a remedy against disorders and growing evils Now one of the most noted amongst these was Isaiah endowed with a propheticke spirit in a most eminent degree for variety of visions sublimenesse of sences for power of demonstration and for a most incomparable Majesty of stile being diversly carried according to the variety of the times which he met with being sometimes under most evill and wicked Kings sometimes under pious and vertuous ones and sometimes under indifferent ones And according to their occasions he hath framed his Sermons the substance whereof is contained in this booke and may be referred to these two generall heads namely of the Law and of the Gospel In the first he doth discover accuse and severely condemne the sinnes of the people in all sorts and conditions of persons In the last he applieth unto the penitent and residue of the elect the onely remedy of Gods grace and the comfort of the promise of eternall
redemption through Iesus Christ. And though both these parts be so mixed together in every Chapter of this booke almost yet one may observe that the preaching of the Gospell hath alwaies been urged and amplified according as the peoples malice did enforce the Prophet to denounce most horrible calamities and desolations to them As indeed Isaiah was imployed in foretelling the crâ—ellest evils that happened to the old Church by the Chaldeans and also contrariwise the greatest universall blessings by the Messias of whom he speakes so plainly and so magnificently in many places in regard of his Deity of his being to be borne in the flesh of his Doctrine Actions Sufferings Glory and Benefits especially of the gifts of the Holy Ghost powred down upon the Church that with very good reason a good ancient Father called him the fifth Evangelist Declaring of these things not onely to the Iewes but indifferently to all those Nations which in their due time were to be grafted in the body of the Church as he had denounced unto many of them Gods most severe judgements tempered with the promise of grace in Christ towards all save onely the Babylonians who by reason of their pride and mercilesse persecuting of the Church did beare the Image of the Kingdome of the World and of Antichrist and his faction condemned together with the divell who is head thereof to everlasting perdition the horrors of which are also very lively described in many places of this booke CHAP. I. Vers. 1. THe vision that is to say the epitome and summe of Isaiah his prophecies which God had sent unto him in a vision or rapture of the Spirit see Num. 12. 6. V. 4. Children that are corrupters the Italian lost children who are desperate and incorrigible in their wickednesse Or destroyers who were like unto these evill children that dissipate their parents goods and destroy their house V. 5. Be stricken with blowes of correction whereof you make your selves uneapable Jer. 2. 30. 5. 3. The whole head the Italian every Head that is to say the evils wherewith I have punished you are universall and extreame yet they have produced no amendment by reason of your obstinate rebellion V. 8. The daughter namely the communalty and people of Jerusalem He seems to meane especially the desolation of the Land by Sâ—â—â—acherib which Jerusalem was free from though in a most miserable estate all the Country besides being laid waste Cottage see Job 27. 28. V. 10. Of Sodom that is to say extreamely corrupted even as those wicked Cities were see Deut. 32. 32 Eze. 16. 46. V. 11. Sacrifices offered without any faith repentance or devotion without which things all outward service is meere hypocrisie and illusion V. 12. To tread a phrase picked out a purpose to shew that these false appearances were rather acts of prophane contempt then of Religion V. â—3 New moones feast daies and daies of devotion appointed by the Law The calling of for all solemne feasts were publiquely proclaimed that every one might devoutly prepare himselfe thereunto see Lev. 23. 2 4. Num. 10. 10. It is iniquity the Italian I cannot beare iniquity and solemne feasts together that is to say inward wickednesse cloacked with externall devotion see Isa. 61. 8. Others I cannot endure the trouble of new Moones c. nor of solemne feasts V. 15. When ye spread forth according to the ancient manner of praying with their Armes spread abroad and their hands opened and held up towards Heaven V. 18 Let us reason if you can reply anything against mine accusations or if you can alleadge any thing for your own discharge or can any way complain of me alleadge it now I call your own conscience to be judge and witnesse therein see Jer. 2. 5 31. Mic. 6. 2. Though your sinnes if convinced in your owne consciences you give glory to God by a pure confession and flie to his mercy by faith and a lively conversion he shall quickly cause you to feele the effect of the forgivenesse of your sins let them be never so grievous As wooll which naturally is exceeding White in those Countries Psal. 147. 16. V. 21. An harlot apostatizing from her Gods Covenant through idolatry and corrupted behaviour see Num. 15. 30. Psal. 73. 27. Now murtherers the Italian Now they are all murtherers namely all the inhabitants where of he is full V. 22. The silver namely thy life and conversation which before were pure and sincere are now altogether corrupted and degenerate A proverbiall kind of speech as Psal. 14. 1. Jer. 28. 30. Ezek 22. 18 0 Hos. 4. 18. V. 25. Turne my hand after I have laid my just punishments upon you I will remember the residue of my Church which I will undertake to purisie by the power of my word and spirit especially under the Gospell Tinne which as it is a deadly enemy to Gold and Silver making them hard and brittle So it is also a tyrant over them and will hardly be separated from them Hereby are figured your most noted rooted and inveterated sinnes V 27. With judgement namely by a singular effect of his just vengeance upon his enemies who have abused the power which he gave them to punish his Church and also of his equity in tempering his punishments in a certaine measure that they may correct but not ruine and also of his loyalty in his promises which are two of Gods vertues oftentimes expressed by the word righteousnesse used afterwards in this verse Her converts the Italian They that returne of her namely after they have been first scattered and driven out Or those which shall be converted in her V. 29. The Oakes which were consecrated by the heathens and according to their example by the Jewes a cause of their frequent idolatry Isai. 57. 5. see the likeliest originall of this abuse Gen. 21. 33. Jos. 24. 26. The gardens he seems to mean the little groves which the Idolaters did use to plant about the Chappels or Temples of their idols Isai 65. 3. 66. 17. see Exod. 34. 13. Deut. 16. 21. Judg. 3. 7. 1 King 16. 33. Ye have chosen you have applied and dedicated them to these prophane uses of your owne Proper motion and authority without Gods consent or approbation V. 3â— The strong the strongest and mightiest that are amongst you shall be consumed in an instant by reason of their wicked workes which shall perish also like the workers thereof even as Tow to the fire CHAP. II. Vers. 2. IN the last by this phrase the Prophets doe often meane the whole time between Christs comming in the flesh and his other comming in glory That the mountaine that is to say the Church figured by Gods Temple which stood upon mount Moriah shall be exalted in spirituall glory above all worldly states and Kingdomes meant by mountaines and little hils see Psal. 68. 15 16. All Nations all differences and prerogatives of Nations being abolished and brought to nought by the Gospell V. 3.
be thy lawfull wives which are called after their husbands name Take away for it was a disâ—onourable thing especially in those dayes for a young woman to be unmarried Psal. 78. 63. 1. Cor. 7. 36. V. 2. In that day after God shall have executed his foresaid judgements upon the Jews The branch the Italian the bud the promised Messias so called Jer. 23. 5. and 33. 15. Zach. 3. 8. and 6. 1â— because that in him is the beginning spring life and subsistency of the Church and was then contained within Gods promises as a bud hidden in the ground untill such time as it grew forth The meaning is Christ shall restore the remainder of his spirituall Israel to glory and honour by his salvation and grace The fruit namely the body of the Church which is as the plant that groweth out of that bud meaning that the small remainder of that corporall Israel shall be magnified by the Spir 〈…〉 ll â—tate to which it shall be transported by Christ under the Gospell Others doâ— apply this name also to Christ as if he were called the Lords bud in respect of his Godhead and fruit of the earth in respect of his humanitie see Isai. 11. 1. and 53. 2. V. 3. That he that is that is to say all the members of the mysticall Church shall be sanctified by Christs Spirit see Isa. 35. 8. 1 Cor. 1. 2. Every one that is to say all Gods Elect shall be called regenerated and incorporated into the spirituall Jerusalem Psal. 87. 5 6. Gal. 4. 26. Heb. 12. 22. Written a phrase taken from Registers and muster-Rolls Exod. 32. 32. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Revel 20. 12. that is to say those who by Gods will and his immutable decree are chosen and predestinated to eternall life wherein Gods will stands in stead of writing and his minde in stead of a book V. 4. When after hee shall have purged his Church by the foresaid judgements Of the daughters that is to say of the members of the Church in this world The blood that is to say the abominable uncleannesse as Psal. 51. 14. for in the Law the touch of mans blood that was spilt did defile By the Spirit namely by divine power of separating good from evill which is an act of judgement and to exterminating of evill which is proper to the fire see Matth. 3. 12. V. 5. Will creare a description of Gods protection of his Church by a similitude taken from the cloudy and fi 〈…〉 pillar in the desert Exod. 13. 21. A defence the Italian a covering as formerly in the wildernesse God having filled the inside of the Tabernacle with signes of his glorie covered the outside of it with a thicke cloud Exod. 40. 34. Numb 9. 15. so will he repaire his Church which is his glorious habitation by his grace and Spirit V. 6. A tabernacle the Italian a tens he hath reference to the outward tent which covered the whole body of the holy tabernacle Exod. 26. 7. to signifie the same protection that hath been spoken of before CHAP. V. Vers. 1. WIll I sing that is taken from the songs of mirth which were used in the vineyards in the time of vintage Isa. 16. 10. and 27. 2. the meaning is Even as friends do use to rejoyce with one another if they have had an abundant vintage so it is fitting for me Isaiah who am a servant and as it were a friend of the bridegrooms to sing a mournfull song by reason of the ingratitude of Gods vineyard and the losse of his labours and hopes Unlesse they be God the Pathers words to his beloved Sonne who is the Lord of and Heire to the Vineyard which is his Church A vineyard an ordinary expression signifying the Church by reason of the excellency of the Vineyard above other fields of her lowly and feeble condition in respect of fruit-trees of the continuall neede shee hath of being watched and dressed of the great value of her fruit and of the little worth of her stemme if it beat no fruit and other such like considerations V. 2. Wilde grapes a figure of hypocrisie which makes shew of piety in the outward service without any inward vertue goodnesse or truth of the Spirit V. 7. Oppression the Italian Leprosie that is to say malignant inveterate habituall generall and incurable times which are the properties of a Leprosie And the Prophet made choice of this word in the Hebrew to make an opposite word to Judgement or righteousnesse A cry namely of tumult or violence or of complaining by reason of the oppression of others wherein there iâ— such an allusion as the former V. 9. In mine eare namely by secret inspiration V. 10. One bath a small measure of liquid things which was as understanding men say a perfect square of half a cubit every way An Ephah a measure of drie things of the same quantitie the bath was being the tenth part of an Omer Ezek. 45. 11. the meaning is the earth shall yeeld but the tenth part of what was sown the seasons shall be so unâ—â—uitfull V. 12. The work namely his judgements and the preparations and wayes made to them V. 14. Hell the Italian the grave a poeticall description of a great mortalitie That rejoyceth namely that drown all their seares and cares in carnall pleasures vers 11. 12. V. 16. Sanctified that is to say religiously acknowledged approved of and worshipped as an enemie to sinne and an upright Judge because of his most just judgements V. 17. The lambs in the midst of this generall desolation God shall preserve some small number of his Elect who by reason of their mildenesse and humilitie are likened to Lambs for whom he shall provide necessary sustenance Strangers the Italian pilgrims that is to say that poore remainder which lieth scattered and wandring up and down shall be fed by the Lord in the midst of the ruines of the countrey where the rich and mighty lived heretofore in all manner of ease and plenty V. 18. That draw that is to say That doe through their impenitency draw the punishment justly due for their sinnes upon them being still enticed by vain hopes false delights and foolish presumption Iniquity or the punishment of it V. 19. Let him make speed words of prophane contempt and insensible security The counsell namely the judgements by him determined and pronounced against us V. 20. That call the Italian That say concerning evill it is good either through unjust judgement or through flattery or by way of calumnie or meerly out of delight in telling of lies V. 24. Their root a proverbiall kinde of speech as Job 18. 16. and 29. 19. Amos 2. 9. that is to say Their counsels and manner of government which are as it were the root being vicious and wicked cannot bring forth any good effects which are as the increase and fruits thereof Or they shall be deprived of the grace of God in all things they
3. 21 25 26. Mine armes I wil raigne over all the World by my Gospel which is the power and arme of God Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 18. V. 6. Shall vanish namely at the end of the world V. 9. O arme the Churches prayer to God praying him to display his Soveraigne power for the deliverance of his children as he formerly did in Egypt Rahab that is to say Egypt Psal. 87. 4. The Dragon namely the King of Egypt which is a waterish or moorith Countrey Psalm 74. 13 14. Ezek. 29. 3. V. 12. Who art thou O thou my Church which here to fore hast been so dejected take now a good heart setting before thee thine enemies approaching and certaine destruction V. 14. The captive that is to say the deliverance is neere and even almost come Or it is a description of the beleevers readinesse in answering with the motion of their hearts to Gods calling and deliverance V. 16. And I have Gods words to his Church as it is Christs body to whom they properly belong Isa. 49. 2 3. the meaning is I have appointed thee to declare and teach my word accompanied with my power and Spirit to re-establish through thy ministery the state of the world decayed and overthrown by sinne and to preach to mine elect'my grace and reconciliation V. 17. Which hast drunke which before the comming of thy Saviour shalt be tried exercised and chastised by all manner of afflictions see Job 21. 20. Psal 75. 8. Jer. 25. 15 10. Of trembling the Italian of astonishment see Psa. 60. 3. V. 18. Among all my Church hath hath had no reliefe nor ease amidst'all her troubles from any of hers V. 19. These two things that is to say evils at home namely desolation and famine and evils abroad namely devastation and the Sword see Deut. 32. 25. 2. Cor. 7. 5. By whom by whose example that hath suffered the like afflictions Lam. 2. 13. the meaning is Thine evils are extreame and without example and therefore I onely can helpe and comfort thee with my Divine comfort Vers. 3. and 12. V. 20. In a Net that is catched in Nets by Hunts-men and can no way free himselfe V. 21. But not but with the Cup of Gods wrath Vers. 17. V. 22. I have taken that is to say that as no man could doe I wil do freeing thee of all thy miseries and laying them upon thine enemies which oppresse thee without mercy CHAP. LII Vers. 1. O Zion under the figure of the Jewish Nation delivered from the captivity of Babylon the Church is exhorted to rejoyce and triumph in the Lord because she is through Christ delivered from all her spirituall enemies The uncircumcised thou shalt be no more assaulted nor tyrannized over by any prophane Nations which are the figure of the World And shalt moreover be spiritually sanctisied in all thy members Isa. 35. 8. which shal perfectly be accomplished in the heavenly Jerusalem Rev. 21. 27. V. 2. Shake thy selfe accept and make use of the spiritual liberty which I offer thee And use all meanes and endeavours which thou art able to use being thereunto strengthned by my Spirit of freedome to free thy selfe perfectly V. 3. Ye have sold your selves the Italian Ye have been sold that is to say according to mans reason you have beene made subject to the Babylonians without any cause V. 4. My people that is to say though the Egyptians had some right to my people who were come into their Countrey and had received many benefits from them in their extreame need and therefore were bound and subject to them Yet when the Egyptians begun to tyrannize over them they were grievously punished for it How much more then shall the Childeans be punished who violently subdued my people and kept them in most cruell bondage V. 5. What have I shal I suffer such an intolerable violence Or shal I who am alwaies inseparably present in grace with my people be kept here in Babylon as in captivity out of my Temple in a prophane Land V. 6. My name that is to say my vertue and glorious power from whence I have those titles and names which I have revealed unto them That doth speake namely as God effecting by mine omnipotence what I have spoken V. 7. How beautifull how acceptable and pleasing shal the message of our deliverance out of Babylon be unto us And how much more welcome shal the Gospel be unto us which is the embassage of life and peace Thy God that is to say God hath raised up againe his glory and service which was beaten downe by the Babylon captivity And Jesus Christ the true eternall God hath taken upon him the spirituall Kingdom which was bestowed upon him by his Father Psal. 93. 1. and 96. 10. and 97. 1. V. 8. Thy watchmen sigurative termes taken from watchmen that stood in watch-towers who as soon as they saw a farre off any thing that was desired and expected did use to call and give notice of it V. 9. Waste places that is to say thou earthly Jerusalem which hast been laid waste by the Babylonians and especially thou Church which art spoiled by sin and death rejoyce because of the salvation which God sendeth thee by Christ Jesus V. 10. Hath made bare the Italian hath drawn out as it were out of his bosome Psal. 74. 11. and hath displaied his infinite power which before seemed to lie idle V. 11. Go ye out an exhortation to the people to come forth of the earthly Babylon and not to be allured or enticed by the uncleane and prophane commodities thereof And an exhortation to all the Church redeemed by Christ to separate it selfe from the communion and affection of the world and the corruptions and idolatries thereof 2 Cor. 6. 17. Gal. 1. 4. Be ye clean namely you sacred Officers to whom it belongeth to carry those vessels and ornaments which belong to the Temple and thereby are spiritually meant all beleevers whereof every one carrieth a vessell sacred to the Lord namely himselfe 1 Thes. 4. 4. 2 Tim. 2 21. V. 12. Ye shall not as you did formerly when you came out of Egypt Exod. 12. 33 39. The meaning is this return from Babylon shall be with publike authoritie and openly under Gods manifest protection and shall be like the peoples comming thorow the wildernesse following of the ark and therefore every thing may be done in good order observing of Gods Ordinances concerning sacred things And this spiritually hath a relation to the mature deliberation and calme minde with which beleevers do forsake the world to follow Christ. V. 13. My servant namely Christ who is the chiefe subject of this Chapter see Isa. 42. 1. and 49. 3. V. 14. As many that is to say Even as thou my people shalt be brought into such extream misery that many shall be astonished thereat and afterwards shall by me be restored into a most happy estate even so Christ thy head from
great ignominie before the world Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to soveraign glory Heb. 2. 9. V. 15. So shall he as thou O my people hast received abundance of graces after thy miserie even so shall Christ receive the fulnesse of the Spirit from the Father which he shall shed over all the world Acts 2. 33. and by this meanes shall make himselfe known Shall shut submitting to him in silence and humilitie For that which namely the mysterie of the Gospell and of the Sonne of Gods Kingdom which was unknowne in former ages Rom. 15. 21. CHAP. LIII Vers. 1. WHo hath whereas other nations have yeelded themselves to the obedience of faith the Jewish nation shall resuse Christ foretold by us Prophets and preached by the Apostles To whom how few of the Jewes shall open their eyes and hearts to the Gospell which is the power of God unto salvation to every one that beleeveth Rom. 1. 16. Or in whom God shall work by his powerfull and superabundant grace to bow their hardned hearts V. 2. For he shall that is to say Christs beginnings in respect of his humane nature and of his Kingdom shall be very small and weak like unto a young plant growing in dry ground see Isa. 11. 1 Before him namely before God the Father under whose protection and providence the Kingdom of Christ is grown up Or before the people who seeing Christs weaknesse in the flesh did contemn and despise him Shall see him he speakes as if he were a carnall Jew who judged of Christ according to his outward appearance Joh. 7. 24. V. 3. Acquainted to whom all manner of evils and sufferances have been familiar and ordinary V. 4. He hath born in the quality of a pledge for his Church he hath given satisfaction for her sins bearing all the punishments due for them in torments and extreame griefes both of body and soul and by feeling the wrath of God and death c. Yet we namely the Jewish nation Stricken namely for his own proper sins V. 5. The chastisement that is to say Gods just judgements for sin have been fully executed against him in stead of all his Elect for their benefit and absolution whereby his wrath hath been appeased and they reconciled with him V. 6. All we all men through sinne were alienated from God and were gone astray out of the way of everlasting life and every one followed his own lusts and particular sins Laid on him by his Sons one and onely righteousnesse he hath expiated all those severall sins Rom. 5. 16 18 19. The iniquity not the transgression nor the fault but the bond by which we were liable to Gods justice and the punishment of it Christ being our surety Of us all namely of all beleevers who in Christ have a true spirituall communion amongst themselves V. 8. Was taken into celestiall glory From judgement namely from the punishment of judiciall death which hee suffered for men as their pledge His generation the Italian his age namely the lastingnesse and eternity of his Kingdome into the possession of which he entred after his resurrection V. 9. His grave according to the custome of malefactors condemned to death he was to be buried ignominiously But Joseph a rich and honourable man laid the body in his grave by a secret providence of God to shew that with Christs death all the punishments and shame due to sinne were ended V. 10. He shall see hee shall gaine an infinite number of beleevers regenerate according to his own image through his Spirit and the incorruptible seed of his word Psal. 110. 3. Hebr. 2. 13. Prolong he shall reigne and live eternally The pleasure namely Gods eternall decree concerning the salvation of the Elect shall be powerfully and fully executed by Christ who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation V. 11. He shall see he shall receive a full reward for his sufferings when after he hath accomplished the work of redemption he shall be raised up in glory and shall gather unto him all his Elect by the preaching of the Gospell My righteous servant who hath and possesseth that perfect righteousnesse as can alone satisfic Gods judgement for his Elect. Dan. 9. 14. Zech. 9. 9. Rom. 5. 18 19. 1 John 2. 1. Justifie that is to say he shall cause them to be absolved as righteous before God by his righteousnesse which through faith shall bee imputed to them Rom. 4. 5 6. By his knowledge by the lively light and impression of faith which embraceth Christ and his righteousnesse to salvation and doth mystically unite the beleever to him Gal. 2. 20. He shall beare to redeem them from condemnation by his suffering to make intercession for their defects by presenting himselfe continually before God and to mend their defaults by his Spirit V. 12. Will I divide him that is to say I the Father will cause my Son after he hath overcome the devill and death to gain unto himselfe a great many men whom the devill held in slavery and shall upon them establish his Kingdome amongst the other Kingdoms of the world Ephes 4. 8. Of many not generally of the whole world but of the decreed number of the Elect John 17. 9. Rom. 5. 15 19. CHAP. LIIII Vers. 1. O Barren namely O thou Church which before Christs comming wert like a barren woman or like a woman forsaken of her husband bringing forth no more spirituall children Rejoyce in the Messias his time because that by the renewing of the covenant of grace and by the sending of the Spirit thou shall become a most fruitfull mother farre more fruitfull then ever the ancient Jewish Church was whilest it continued in Gods Covenant V. 2. Enlarge a representation of the wonderfull increase of beleevers under the Gospel by the figure of a tent that should grow too little for them that live in it V. 3. And thy seed that is to say The beleevers which thou shalt bring forth to the Lord shall spiritually become Lords of the world planting his faith and Kingdome in it and peopling with a new and sanctified kinde of people the whole world which before was void of the knowledge and grace of God V. 4. Shalt forget that is to say the greatnesse of thy glory under the Gospel shall blot out and cancell in thee all feeling and remembrance of thy former state which was infamous for sins and idolatries and wretched for punishments by meanes of which I was in a manner divorced from thee Isa. 50. 1. V. 5. Thy maker namely God who as by his grace he gave thee thy first being to make thee his Church can also restore it to thee again when he pleaseth Of the whole and not onely of the Jewish Nation V. 6. Hath called thee hath re-united thee to himselfe by the Covenant of grace V. 9. This is namely this salvation and deliverance from the deluge
onely gather all Nations indifferently into my Church but this shall last untill such time as all mine elect be gathered together V. 12. For the Nation they shall all come to thee because that cut of the Church there is no salvation That will not namely that will noâ— submit themselves to Christs Kingdome established in thee and administred by thâ—e by meanes of his Word V. 13. The glory the faire Cedars of Lebanon and other Trees of value shall be made use of in the building and beautifying of my Temple that is to say whatsoever is good in the World either in understanding vertue or doctrine shall be sanctifyed and employed for the building up of the Church see Isa. 41. 19. Of my feet namely of mine ordinary residence in grace He hath a relation to that the Arke was called the Lords foot-stoole 1 Chro. 28. 2. Psal. 132. 7. V. 15. Thou hast been that is to say thou Church whilsâ— thou wert restrained within the compasse of the Jewish Nation onely which suffered so many evils and reproaches from the World V. 16. Thou shalt the Princes and Nations which are converted to Christ shall maintaine thee with their substance and wealth V. 17. I will bring my graces under the Gospel shall be farre more excellent and precious then they were under the Law Also make whereas heretofore thou wert tyrannized over by those that were thy Governours I will now have thy government be in peace and justice V. 18. Thou shalt call thou shalt be every way defended by my protection And thy gates the meaning seemes to be that God will continually come to thee with new benefits and thou shalt goe forth to meet him with thankesgiving Psa. 89. 16. V. 19. Shall be no more thy true light shall be Gods grace in this world and his glory in Heaven both which are firme and without variation V. 21. Thy people all the true members of the Church shall be justified through faith in Christ and sanctified by his Spirit Isa. 35. 8. 52. 1. The Land the world in the estate renewed by Christ and the good things thereof as well in this life as in the life everlasting V. 22. A little one that is as much as to say the Church shall increase wonderfully CHAP. LXI Vers. 1. IS upon me Christs words Anointed me in my humane nature God the Father hath endowed me with the gifts of his Spirit above measure John 3. 34. and in my whole person hath consecrated me to be King Prophet and Priest of his Church for the ancient holy unction was applied to these three offices Good tidings namely the Gospel of grace which hath a reference to his Office of Prophet Unto the meeke the ordinary title of true beleevers for this quality is required in true faith and is a true token of the Spirit of regeneration To bind up to heale those soules that are afflicted by the feeling of their sinnes and contrite through repentance which belongeth to the Office of Priest Liberty from the bondage of the divell sinne and death John 8. 36. Which belongeth to the Kingdome and Kingly Office of Christ. V. 2. The acceptable yeere namely the new and happy age of Gods grace answerable to the ancient yeere of Jubile where in all bondages and morgages of Lands were freed see Isa. 49. 8. and Tit. 3. 4. Of vengeance upon the Churches enemies This seemes to be added to shew that the spirituall jubile hath a great advantage of benefit over the ancient ceremoniall jubile for in the old jubile a man had no way to complaine or have right of a master that had abused his servant during the time of his bondage But here Christ punisheth the divell and all his ministers V. 3. For ashes which they were wonted to cast upon their heads in time of mourning Job 2. 12. Lam. 2. 10. The Oyle according to the fashion of the times wherein they used to anoint their faces with Oile in the time of rejoycing The garment namely festivall garments which were worne onely in those daies that they offered Sacrifices of praise and solemne thankesgiving Psal 30. 11. 132. 16. Eccl. 9. 8. Be called they shall be like unto faire great Trees well rooted by faith in Christ firme and abounding in fruits of good workes V. 5. And strangers namely those that shall joyne themselves to the Church only by an outward profession and shall not be incorporate into it in Spirit and truth like unto the Gibeonites Jos. 9. 21. and they shall also doe service in Gods Church in secular businesses V. 6. Ye shall be all true beleevers shall attend upon the spirituall service Offering up through Jesus Christ their owne bodies and persons their goods praises and thankesgivings c. Ro. 12. 5. Heb. 13. 15. 1 Pet 2. 5. V. 7. Double that is to say extreame as Isa. 40. 2. Jer. 17. 18. Or full of misery within themselves and subject to contempt from others Their portion namely the beleevers The double that is to say the fulnesse of goods and glory Zech. 9. 12. V. 8. For I that is to say I will doe all beleevers this good because I will have them by reason that they shall be truely converted to me renouncing all manner of hypocrifie for which they were heretofore abominable unto me Robbery for that is to say all outward profession and exercise of religion which is not joyned with inward righteousnesse and justice Matth. 23. 25. V. 9. Shall be knowne by its vertue and good workes and also by Gods singular blessings upon them V. 10. I will the Churches words acknowleding Gods benefits Hath clâ—athed me he hath compassed me round about with glory by the deliverance which he hath sent me and by the effects of his righteousnesse and grace see Psa. 132. 9 16. Decketh himselfe c. the Italian decked with a Crown the Hebrew word signifieth a Priestly garment for peradventure a bridegrooms head ornaments had some resemblance to the Priests ornaments V. 11. Cause righteousnesse namely the effects of his grace and bounty followed by the Churches acknowledgements and thankesgivings CHAP. LXII Vers. 1. FOr Zions sake the Prophets words in the name of all the other Prophets ver 6 7. by which he protesteth that because of his zeale for the good and safety of the Church he wil continue in declaring of Gods promises concerning the Messias and in praying him to fulfill them The righteousnesse that is to say the defence of the Churches right against her enemies and the communication of Gods in benefits to her V. 2. Thou shalt be called thou shalt be set into a new estate which the Lord himselfe shall create V. 3. Thou shalt also be that is to say he shall keep thee as a most precions thing or thou shalt be the subject of his glory V. 4. Forsaken namely by Gods grace and presence like unto a woman that her husband had put away see Isa. 54. 6 7. Beulah the
of any Common-wealth or Church whereof he would notwithstanding preserve the seed in Babylon amongst those poor captives to make it revive and flourish again at the appointed time And the Prophet doth set down and exaggerate at large in divers Chapters the causes of this decree namely the violation of all his commandments both of the first and second Table of Gods Law in a suparlative degree And he also taxeth those which were already in captivity in Babylon with the same sins with most severe threatnings Then he turneth himself to many strange nations which were the Jews neighbours and had been either a cause of misleading them or had through malice been assisting to their desolation and overthrow or had rejoyced at it especially to Tyre Egypt and Edom whom he telleth that they should be enfolded in the same Caldean deluge who raised an Empire out of the ruine of many States and Kingdoms And so goeth on to the foretelling of the ruine of Gog and Magog the last and cruellest persecutors and enemies of the Church to which he turneth himself again towards the end of his Book with comfort and consolation by the promises of eternall redemption through the Messias and the establishment of his Kingdom in this world which is magnificently described by the vision of the admirable restauration of Solomons ancient Temple described very particularly in its first form and state to which the Church renewed by Christ should be every way correspondent in spirituall excellency and glory into which he should come again to make his eternall residence there setting it again in a perfect order of spirituall pietie pure service of God holinesse and righteousnesse after which should follow a compleat and eclestiall happinesse CHAP. I. Vers. 1. THe thirtieth that is to say From the beginning of Nabopolassar his reign who was father to Nebuchadnezzar the great according to the Babylonian accompt where Ezekiel was which accompt was also observed for a long time after Captives namely under King Ichoiakim 2 Kings 24. 12. Chebar a river of Mesopotamia neer to which it should seem were appointed the habitations for the Iews which were led into captivitie Psal. 137. 1. The heavens a kinde of speech very much used in the description of visions Mat 3. 16. Acts 7. 56 and 10. 11. Rev. 19. 11. to shew a suddain breaking forth of light from above created by God miraculously as if it came out of Heaven it self in and through the midst of which were shewn the representations of divine things V. 3. The hand that is to say God did work in him after a miraculous manner did ravish him in Spirit did enlighten and strengthen his minde and the other faculties of his soul and did reveal to him in vision such divine secrets as did far surpasse any humane capacity 1 King 18. 46. 2 King 3. 15. V. 4. A whiâ—â—winde a figure of the coming of the Son of God eternall King of the Church in judgement against the Iews using the Caldeans which lay northerly from Iudea for his instruments Amber the Italian sine brasse the Hebrew word is of a very uncertaine signification according to some it is a kinde of mettall composed of gold and silver according to others a kinde of very fine brasse as Rev. 1. 15. V. 5. Out of the mids the meaning of this vision seems to be That the Son of God who had estastlished the Ark of the covenant with all the things belonging to it for a signe of his residence amongst his people and for a figure of heaven where he dwelleth and reigneth in glory amongst his angels doth here reveal his heavenly Majestie in forms and shapes answerable to the earthly figures of the Temple appearing in judgement against his people purposing to depart from them and destroy them as it is declared Ezek. 10. 17 19. and 11. 22. untill the time appointed for the restauration of the Church at which time he would return in the same form Ezek. 43. 3. See the like visions Dan 7. 9. Rev. 4. 6 7. Thereof namely of the fire Creatures living and moving bodies which represented the Angels about Christ his throne as likewise upon the Ark and upon the walls on the outside and inside of the Sanctuary there were pictures of Cherubims as these beasts are also called Ezek. 10. 15. V. 6. Four See vers 10. and Ezek. 10. 14. V. 7. Their scot according to the Hebrew phrase by the foot is meant the leg and thigh here described to bestâ—ait without any bending in the ham or hougâ— like unto the fore legs of beasts Sâ—lâ— to signifie as it should seem the indefatigable motion of Angels in the service of God and of his Church V. 8. The hands to shew the vertue and diversity of their operation The four siâ—â—s namely on the four sides of the wagon on each side of which there was a Cherubim V. 9. Their wings namely with which they did flee vers 11. did spread themselves and move alike to signifie the equall uniformity of the Angels motions in Gods service Returned not namely at their own will and pleasure but according to the directions of him thâ—t sat upon the throne vers 14. A figure of the constancy perseverance simplicity and uprightnesse of the Angels in all their service V. 10. Faces which by some have been taken for resemblances of a man in the generall shape of the body of an ox in the hâ—o's of a lion in the hair and of an eagle in the wings But most commonly they are taken for resemblances of the head those of the man and of the lion being opposite seem to represent the angâ—ls done sometimes in milde nesse and sometimes in rigour those of the eagle and the ox the various object of their working sometimes in earthly and sometimes in heavenly things V. 11. Vpwards namely above the shoulders where the four faces did begin to divide themselves and where the four wings of the Cherubims were also divided whereof two they used to she with and with the other two they covered the lower parts of their bodies The first two signifie the swiftnessâ— equeualitie and subliâ—enesse of their service the seconâ— their unspotted purity as Isa. 6. 2. V. 12. The Spirit namely the will and pleasure of him that â—ate upon the Throne who did drive â—nd put forwards the beasts and the wheels to the same kinde of motion vers 20. V. 14 Returned not in a tumultuary way by chance and according to their own minds but according as their heâ—d did guide them V 15. One wheel the Ark which was the figure of Gods throne of glory is called a chaâ—iot 1 Chr 28. â—8 to shew that God is not shut up in heaven nor is not idle but moves and works continually by hiâ— Spirit and power So also he set wheels to the celestiall throne Dan. 7. 9. The meaning in this place is that the Prophet did see a wheel by every one of the beasts so
been publickely practised and without controule v. 24. 31. V. 40. Store thee He hath a relation to the punishment appointed for adulteresses by the Law Deut. 22. 24. V. 41. Women namely of many kinde of people and Nations whereof the Chaldean army shall be composed V. 42. To rest that is to say I will powre out and execute it fully V. 44. As is the mother It was a common proverbe by the name of mother he meanes the Hittites whom the Jewes had succeeded not only in the possession of their countrey but also in customes and works v. 3. Now these Nations were taxed with serving of Devils and sacrificing their children to them Deut. 18. 9 10. V. 45. Her husband namely God the Creator of all and Law-giver to all whose knowledge and service those Nations utterly forsooke to worship Devils V. 46. Thine elder sister that is to say thou Jewish Nation and Samaria that is to say the ten Tribes and Sodome are like one another in sinning even as if you were one and the selfe-same mothers daughters Deut. 32. 32. Isa. 1. 10. Jer. 3. 8. Thy left hand that is to say to the Northward For the Hebrewes call the forepart the East the hinder part the West the left side the North and the right side the South V. 47. Nor done Thou hast not been contented with imitating and equalling them but hast gone beyond them V. 49. Pride She had gotten none but temporall excellencies from me not the spirituall ones of my word and covenant as thou hadst And besides her greatest sinne was but against the second Table rather then against the first as thine is in violating my service V. 50. As I saw good or after I had seen namely their abominations Gen. 18. 21. V. 51. Halfe because thou receivedst more favours at my hands and hast been longer suffered exhorted and corrected and hast seene my judgements upon the other therefore thine ingratitude rebellion and obstinacy cannot be equalled justified made their sinnes to seeme but little ones and excusable by the accesse of thine and them innocent in comparison of thee Jer. 3. 11. Mat. 12. 41 42. V. 52. Justified the Italian judged condemned them without any pitty as wicked and not deserving any mercy V. 53. Shall bring the Italian if I bring that is to say as I will never re-establish those Cities and Nations into their former estate so shall the Jewish Nation never be restored after the ruine which shall come upon them by the Chaldeans in respect of the glory of the Temple and the state of the Kingdome but as concerning spirituall good the people had alwayes a remainder of grace and hope of restorement to salvation v. 60. which the other Nations had not Isa. 1. 9. captivity This word is taken for all kinds of extreame misery Job 42. 10. the captivity namely free them from thy servitude and other continued and successive calamities See 2 Chr. 33. 11. and 36. 6 10. Jer. 52. 28 29 30. V. 54. A comfort A common kinde of speech as if those other Nations had any way been eased by seeing the Jewes as much or more punished then they were Lam. 46. V. 56. Was not mentioned Though thou were like Sodome in sinnes yet through pride thou didst disdaine and through hypocrisie thou hadst in abomination the very name of it and didst thinke thy selfe out of danger of being used in the same kinde V. 57. Was discovered by my judgements which I began to execute upon thee by meanes of these Nations V. 59. The Oath by which thou hadst bound thy selfe to me as a people to their King and a wife to her husband See Deut. 27. 15. V. 60. An everlasting Covenant namely the spirituall covenant made with the true Israel in spirit V. 61. Thou shalt Thou shalt be touched with true compunction and repentance When thou namely when I shall convert the Gentiles and make them members of the Church whose body was represented by the old Jewish Nation which was also first imployed in the preaching of the Gospell Thy Elder more or lesse ancient powerfull or noble then thy self But not not by vertue of the old externall and carnall covenant in which the naturall Jewes only had part or such as joyned themselves to their Religion and Ceremonies Jer. 31. 32. But by vertue of the new spirituall and eternall one grounded upon the Messias and upon his righteousnesse redemption and spirit which is made with the whole Israel according to faith Gal. 4. 25 26. V. 63. That thou mayest these things are here written and set downe to the end that after thy re-establishment especially in the time of the Gospell thou maist give God all the glory for thy deliverance by a sincere acknowledgement and consession of thy sinnes approving of and in silence adoring the judgements which had formerly been inflicted upon thee Rom. 3. 19. CHAP. XVII Vers. 2. A Parable or a figurative Speech representing one thing by another with a convenient correspondencie V. 3. Eagle namely Nebuchadnezzar Ier. 48. 40. and 49. 22. Divers colours hereby is meant Nebuchadnezzars Empire over many nations of divers customes and languages or his army composed of severall sorts of people unto Lebanon to Iudea which is oftentimes likened to a wood of excellent trees The highest namely Ieboiachim led into captivity 2 Kings 24. 12. V. 4. Cropt off Hereby is signified the captivitie of the chiefe of the Kingdome led away with Iehoiachim of merchants the Italian of traffique he meanes some Province or Citie of Babylon assigned to the Iewes which was commodious for traffique to keepe them from all thoughts of war and State policie V. 5. Of the Seed namely Zedekiab who was of the blood Royall A fruitfull namely in the Kingdome of Iudea not yet made desolate where Zedekiah might have maintained himselfe and growne up prosperously V. 6. It grew namely Zedekiah prophesied whilst hee was faithfull to the Chaldeans Of love signifying thereby that hee was but a vallall not Soveraigne nor absolute Branches turned being a dependent and subject to Nebuchadnezzar The roots that is to say he staid in his owne countrey and was not transported into any other place and the State remained in its antient forme and state onely the Kings power was diminished Brought forth that is to say Zedekiah begat and brought up children Jer. 52. 10. V. 7. Another namely the King of Egypt who was also a mighty King with whom Zedekiah joyned himselfe against Nebuchadnezzar 2 Kings 24. 20. Water it should uphold him and relieve him with his forces against the Chaldeans See Ier. 37. 7. The Furrowes he alludes to the channells and pipes wherewith the Egyptians conveyed the waters of Nilus to their land See Deut. 11. 10. V. 8. It was It was very likely that Zedekiah having made this league with Egypt might very well have maintained and bettered himselfe V. 9. Shall hee not the Italian shall not that Eagle namely Nebuchadnezzar V. 10. The East
funerall exequies for Egypt by lamentations or mournfull songs according to the custome and for the funerall of other nations likewise V. 19. Whom doest thou passe O Egypt What priviledge hast or deservest thou more then all the other prophane Nations and Kingdomes Thou must even perish as all the rest have and must doe V. 20. Shall fall God will make a generall destruction of such people by warre to doe which he hath already given the Chaldeans a commission Draw her namely Egypt Even as one would draw a dead carkasse V. 21. The mighty A Poeticall and Ironicall representation of the entertainment which other Princes and warlike nations and especially those which were Egypts consederates and were already dead would give Pharaoh at his comming downe into hell see Isa. 14. 9. To him namely To the King of Egypt V. 22. His graves namely The graves of his men which were slaine in the warres V. 23. Caused terror Who had also beene violent and tyranicall in this world like Egipt V. 24. Elam namely The King and people of Persia or of some part of it Gen. 10. 82. V. 27. They shall not lie These Kings did not die gloriously having overcome their enemies nor are not buried triumphantly with their armes as it is the manner to honour warriers burialls But these are dead basely being overcome and discomfited by their enemies Their iniquities They who have not suffered punishment for their faults and tyrannies in this life but it hath beene reserved for them to be inflicted upon them after their death by reason that no man durst undertake to punish them whilest they lived V. 28. Thou shalt namely Thou O King of Egypt V. 30. With theiâ— notwithstanding or together with that great power with which they kept men subject to their tyranny Ashamed Because that it could not save them but is at the last come to nothing V. 31. Shall be comforted As meeting with many companions in miserie V. 32. My terror I have staid their fury through my terrible judgements CHAP. XXXIII Vers. 2. THe sword that is to say Warre with all the sudden invasions inroads and dangers belonging to it V. 4. His blood His death must not be imputed to any other but himselfe V. 6. He is taken away This death shall not have happened by chance but I shall by my secret providence have executed my judgement upon him yet shall I hold the watchman guilty as having failed in his dutie either through negligence or disloyalty V. 10. Our transgressions The meaning is It is true that your Prophets have admonished us heretofore and we having neglected your admonitions doe beare our punishment and are ruined past all reliefe what good doth it doe then to speak to us any more of these preservatives against the evill into which wee are already fallen The Lord answereth Your ruine is not so extreme but that you may rise againe by true repentance which comes alwayes in time either before or after the punishments so it come during life V. 13. That hee shâ—ll namely If he perseveres to the end a condition necessarily annexed to all the promises of the Law V. 15. Of life The observation of which Statutes the promises of life annexed to it Lev. 18. 5. V. 21. Is smitten Taken by force and sacked V. 22. Had opened Hee had againe appointed me to speake to the people after I had a while held my tongue by his command or after I had lost the use of my tongue and revealed unto me and inspired mee with what I should say according to the prediction Ezek. 24. 26. 27. V. 24. Abraham If out of Abraham alone could come so numerous an issue as could conquer and people all this countrey how much more may we hope that are left in great number that wee may be restored to our former estate which is beaten downe by the Chaldeans and once againe re-possesse and be masters of the countrey V. 26. You stand upon Every one righteth himselfe defends and revenges himselfe by violence and good order is quite beaten downe V. 27. In the Caves In hidden and strong places into which people did use to flie in time of warre see Judg. 62. 1 Sam. 13. 6. V. 30. Are talking In prophane contempt or through hypocrisie or curiositie V. 31. As the people Very frequent and with a shew of devotion as it were to an Ecclesiasticall assembly V. 33. When this namely of my threatnings in the ruine of Jerusalem and of the whole nation CHAP. XXXIV Vers. 2. THe Shepheards namely The Governours as well Ecclesiasticall as politicke V. 5. Seattâ—red spiritually by running into errours superstitions idolatries vices and disorders or corporally by their dissipation out of their countrey by the ill leading of their guides Nâ— shepheard namely a true and faithfull shepheard V. 10. Cause them I will take away their dignities and offices away from them who doe abuse them bearing the names and reaping the profits not performing the charge but converting them to their owne proper use V. 12. That he is when after they have been scattered by some sudden storme the shepheard tels and musters up his sheep to see whether any be wanting and seeketh them out and gathereth them together In the cloudy which is full of calamities and publicke desolations Joel 2. 2. V. 13. To their owne corporally and according to the letter into the land of Israel by delivering them out of captivity and spiritually into the Church which is the true sheepfold of all the elect John 10. 16. V. 15. I will this doth not inferre any abolishment of either Ecclesiasticall or Politicke government in the Christian Church but doth inferre a more effectuall and renewed presence of God in it by his spirit providence grace and vertue Or the mysticall and inward operation of Christ true God upon all the members of his body in vivifying conducting comforting and defending them V. 16. The fat these who in my Church shall abuse my benefits in pride and rebellion against me and in contempt and oppression of their brethren See Isa. 5. 17. and 10. 16. Amos. 4. 1. With judgement namely with upright and just government V. 17. Between cattell that is to say between those that are good in my Church and those that are evill violent as rammes or filthy as goats V. 18. Seemeth it O you powerfull and rich Jewes is it not sufficient for you to enjoy my blessings in abundance unlesse you trouble the poore in the possession of their small portion V. 23. David namely Jesus Christ the sonne of God according to the flesh And for this reason oftentimes called David Jer. 30. 9. Ezek. 37. 24. Hos. 3. 5. and the servant of God by reason of his humane nature and office of Mediator Isa. 42. 1. and 49. 6. and 53. 11. Phil. 2. 7. V. 15. Of peace of grace reconciliation and blessing Jer. 31. 31. the evill beasts figurative termes to shew the Churches safeguard against all her
accomplishment of Christs kingdome and the eternall salvation of the Church at the last Resurrection joyned with the finall destruction of her enemies That sleepâ— a Scripture terme to shew the immortality of the soule after the death of the body with the certainty of the resurrection To shamâ— See Isay 66. 24. Rom. 9. 21. V. 3. Tâ—y that be wise namely the true beleevers who in this life are inlightned by the holy Ghost in faith shall injoy the light of glory in the kingdome of heaven He alludes to the understanding men of which he had spoken in the times of Antiochus Dan. 11. 33 35. That turne many namely the faithfull ministers of the Gospell See 1 Tim. 4. 16. Iam. 5. 19 20. As the stars See 1 Cor 15. 41. V. 4. Shut up the use and cleere understanding of these prophecies is not for this present time v. 9. but for the times of the fulfilling of it which is appointed by God Shall 〈…〉 unne to and fro to seek out these prophecies to be instructed comforted and strengthened Knowledge that is to say God by his Spirit and by the events shall give full knowledge of these things which are as yet but obscurely foretold See Isay 29. 18. Jer. 23 20. V. 5. Two namely Angels besides that which had hitherto spoken to the Prophet Of the river whereof see Dan. 10. 4. V. 6. Vnto the man of which see Dan. 10. 5. Vpon the See Dan. 8. 16. Wonders of these admirable predictions and strange accedents which shall befall the Church V. 7. That it shall be that this desolation of the Church by Antiochus should be accomplished in three yeares and a balfe Dan. 7. 25. When he shall when Antiochus had brought the people into extremity God should miraculously releeve them V. 8. I understood not namely the secret of those times distinguished in that manner V. 9. Goe thy way content thy selfe and forbeare inquiring any further concerning these things the knowledge whereof is reserved for its proper time and belong neither to thee nor to the age thou livest in V. 10. Purified by the aforesaid persecutions The wicked See Dan. 11. 32. 1 Mac. 1. 12. 45. 55. None of the the prophane and apostataes shall give no heed to these prophesies nor shall reape any benefit document or comfort thereby But the wise of which see Dan. 11. 33 35. V. 11. There shall be before Gods service be reestablished in his Temple and it be purged from idolatry 1 Mac. 4. 37. A thousand which are the three yeares and a halfe mentioned v. 7. with thirteen dayes over comprehended in the fore-said round number or added to shew some particular time of some accident not mentioned in Scripture V. 12. To the thousand in this Number there are five and forty dayes more then in the former Number And it is likely that they were from the re-establishment of Gods service untill Antiochus his plague 1 Mac. 6. 8 9. of which he dyed after he had languished many dayes 1 Mac. 6. 16. whereby the people were freed from his tyranny V. 13. Goe thou dispose thy selfe to end thy dayes quietly during which thou shalt be exempt from these calamities v. 9. and shalt keepe those great honours which thou enjoyest Daniel 6. 28. The Booke of the Prophet HOSEA ARGUMENT AFter the ten Tribes of Isaell were separated from the kingdome of Iudah and from the communion of the Church and from the pure service of God the Lord did for all that preserve some forme of Church amongst them by the preaching of his word ministred by his Prophets to keep his Elect in the prosession of Gods covenant and the enjoyment of his grace and to preserve Them from those evils which then reigned and to gather together and save the reliques of them And also to reprove and condemne the wicked call them to repentance and affright them with the denunciation of Gods judgements and finally to supply the defect of the ordinary ministery of Priests and Levites which was quite annihilated amongst them and to preserve Gods right amidst a Nation which through his patience did yet beare his name and badge Amongst these Prophets was Hosea raised up in the last declining of the kingdome The summary of whose prophesies is contained in this booke and is referred to two chiefe heads namely to the Law and the Gospell In the first he discovers reproves and sharpely condemnes the generall corruption which reigned in the ten Tribes Especially in regard of the idolatry of the Calves and Baali the well-spring of all other vices which are either in a publick government or in a private life without sparing sometimes Iudah it selfe though in a more moderate degree of reproofe by reason of his persevering in Gods covenant and service Then he denounces unto them Their approaching reprobation and finall destruction notwithstanding all their confidence in worldly assistance and meanes whereof he confuteth the vanity In the second he promises Gods grace to the remainder of true and repentant Beleevers and to the body of the people their latter conversion and re-establishment under the Gospell and to all the true spirituall Israel taken indifferently out of all nations their gathering together peace safety regeneration and eternall conjunction with God by Iesus Christ his Churches King and Bride-groome Now these two heads are diversly handled In the three first Chapters briefly and abscurely under two figures or visions In the rest of the booke in cleerer and plainer terms and larger discourses CHAP. I. Verse 1. IEroboam as Amos 1. 1. there were indeed other Kings of the ten Tribes untill the time of Ezekiah But it may be that Hosea prophesied under Jeroboam amongst the ten Tribes and that after his reigne he came into Judah Or that the other Kings are left out because that under them the state was turned upside downe by revolts and continuall troubles V. 2. By Hosea or in Hosea to signifie the inward propheticall revelation Num. 12. 6. 2 Sam. 23. 2. Goe take unto thee it is likely that all this was commanded and seemed to the Prophet to be performed in vision that it being related to the people they might perceave in the looking-glasse of this Allegory their duty towards God and their rebellion and disloyalty and the punishment which God would inflict upon them for it See Hosea 3. 1. A wife of whoredomes not that she was a whore already but that being first a married wife she afterwards went a stray The application of the figure to the subject requireth that it should be so understood whereby it appears that all this was done in vision Children of whoredomes which are really borne of an unlawfull copulation though they beare thy name For the land I will have thee in this manner represent unto the people their idolatries and spirituall strayings and reprove them for it See Psal. 73. 27. Ezek. 23. 35. V. 3. Gomer some hold it to be the name of some famous strumpet
them In conclusion they may be read and good instructions may be gathered out of them observing notwithstanding those necessary pre-cautions set downe in the particular advertisements upon every Booke and applying alwayes the rule of Gods authenticall Word thereunto and the light of His Spirit to discerne truth from falshood and good from evill and to retaine the one and reject the other According to the liberty which Beleevers have in all works and writings which are meerly hâ—mane The first Booke of the Apocripha called Esdra being called the third of Esdra THis Book is but onely a summary repetition of some holy and canonicall writings namely of the two last Chapters of the second Book of Chronicles and of the Book of the true Ezra and of Nehemia Which besides its being neither necessary nor profitable doth also containe diverse things and circumstances directly contrary to those foresaid bookes that are of authenticall truth As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard contending for the reward of the best sentence propounded by every one of them though it be also related by Iosephus an ancient Hebrew Historian which besides that it hath no signe of divine majesty and holinesse is also plainly convicted of falsehood for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity and of the re-undertaking of the building of the Temple under Darius by Zorobabel pretended to be one of the said young men Whereas the true Ezra sets downe that Zorobabel was conductor of the first company of Jewes which returned under Cyrus many yeares before Darius And therefore by very good reason this book hath been by unanimous consent rejected amongst the baâ—est and falsest sort of Apocrypha The second Book of the Apocrypha called the fourth Book of Esdra THis Book which is extant bùt onely in Latine was written by one who was by nation a Jew and by profession a Christian a little while after the death of Domitian the Emperour Of whom as also of his predecessors hee speakes so plainely that there is no doubt to be made of it The end as it seemeth of it was to comfort his nation in the last desolation which was newly befallen them by the Romans whose power fearing to provoke as much as he feared to kindle the Jewes hatred against Christianity he keepes himselfe hidden under the name of the old Ezra And under diverse termes and narrations taken from what had befallen the Jewes in the taking of their City by the Babylonians and during their ancient captivity He endeavours to strengthen his nation in the expectation of deliverance and redemption thorow Christ so they turned to him and to the faith of his Gospell As for the rest either to insinuate with the Jewes by framing himselfe to their opinions or because he was indeed infected with their fables he mixes many of them amongst his rare grave and Evangelicall sentences doctrines and predictions whereof many are taken out of our Lord Jesus own speeches and out of his Apostles prophecies inserted by the Author in this Book wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn But the great number of fables vanities and Jewish bables of which it is full hath caused it all times to be held for Apocrypha of lowest esteeme and of no authority The Book of Tobia THis Book was never acknowledged for Prophetick and divine and peradventure was never seene by the ancient Jewish Church which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Testament shut and sealed up The Christian Church also in the first ages though with too much facility it had admitted it to be read both privately and publickly for the use of some instruction of manners and teaching of vertue yet it alwayes held it as meere Apocrypha and of no authority to rule and binde the Churches Faith Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light nor infallible guide of Gods Spirit and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture As those of the love of a Devill to a chaste and holy maiden of the death of her Spouses of the manner of her driving him away of the binding of him to a certaine place of the long conversing of a holy Angell with men things which do all savour of a Jewish fable composed for delight to give some instruction of vertue and morality according to the manner of that nation Which seemes to be confirmed by reason that neither in Josephus nor any other jewish Author there is any track of this History Besides though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine yet reason plainly sheweth us that the Greek Text from which we have taken this translation is the true originall In which language notwithstanding there was not any sacred book of the Old Testament written the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased The Booke of Iudith THere are two principall questions concerning this booke The first whether it doe containe a true history or rather an allegoricall and morall fiction The other whether the narration being not grounded upon historicall truths it may be held for Divine and Canonicall As for the first there are many pregnant reasons which seeme to prove that this cannot be a true history For first it seemes very strange and without example that so memorable an accident followed by such a miraculous deliverance of the Church and so long a rest after it should not so much as be any way mentioned in holy Scripture which hath so diligently gathered and set downe actions and occurrences without any comparison of lesser moment then this And that Josephus a Jewish historian and a most curious searcher out of Jewish antiquities nor any other Jew after him should leave the least incling of it in writing But the reason of the times the true eye of history and touch stone of truth comeâ— yeâ— neerer For these things happened either be fore the captivity of Babylon or after if before aâ— the most common opinion is it was in the time of King Manasses carried prisoner to Babylon 2 Cro. 33. 11. Now herein are found indissoluble difficulties for then there was no Nebuchadnezzar King of Assyria Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still And therefore no Nebuchadnezzar which is the name of a Babylonian and not of an Asiyrian King could have his Imperiall seat in Nineveh Likewise there was not at that time any high Priest in Jerusalem called Ioachim as appeareth
need for to assist them or whether Pâ—late suffered them upon this occasion to make use of them CHAP. XXVIII VER 1. THe other namely she that is called the mother of Iames and Ioses Matth. 27. 56 61. V. 2. There was a namely whilest these women were upon the way the Lord rising at that instant and comming out of the monument for by that time they came thither he was gone but the Angell remained there at whose sight the watch fled and in the meane time the women came who were told by the Angell that the Lord was risen and they went and reported it to Peter and Iohn Ioh. 20. 2. and these two Apostles comming to the Sepulcher the women came backe with them but they returning to the Citie Mary Magdalen stayed by the monument Iohn 20. 10 11 and it is likely that the other women staid there with her and Mary had a new vision of Angels and the Lord appeared first to her Mar. 16. 9. Iohn 20. 14. which she related to the other women by the way as they returned to Ierusalem for to make the second report thereof to the Apostles The Angell the first time there appeared but one the second time two Luke 24. 4. Iohn 20. 12. V. 7. I have told you assure your selves of it doe it and doe not faile as for my part I have discharged my commission V. 9. Jesus by Marke 16. 9. and Iohn 20. 14. it appeares that hee appeared to Mary Magdalen in some speciall manner before he appeared to the rest V. 18. Is given unto me in qualitie of Mediatour And in the personall union of the two natures divine and humane I have received from my Father the universall Kingdome of the world and the spirituall Kingdome over my Church and now I enter into the glorious possession and administration of it V. 19. Therefore namely to make knowne what I am to gather together my subjects and beleevers to governe and distribute the effects of my Kingdom un o them to bring tydings unto them of the judgment of the Nations which is done by the preaching of the Gospell See Psal. 110. 2. Isaiah 2. 3 4. All Nations indifferently without any distinction of Iewes or Gentiles Baptizing See Mat. 3. 6. for a Sacrament of my grace in remission and expiation of sinnes and regeneration to a new life And likewise for a token that they are bound on their side to consecrate themselves to me and give themselves over to the conduct of my spirit and to confesse my Name perpetually In the Name to consecrate them unto the onely true God revealed in three persons 1 Iohn 5. 7. by the baptisme administred by their power and authority which are also called upon to ratifie the externall ceremonie thereof each one by the speciall property of their operation V. 20. I am not in corporall presence Mat. 26. 1â— but in the presence of my God-head Spirit and vertue With you namely with my beleevers and true Church whereof ye now represent the body The holy Gospell of Our Lord Iesus Christ according to Saint MARKE Argument BEcause that in the sacred History this name of Marke is often mentioned amongst the Disciples and followers of the Apostles There was a doubt made first whether wee ought in all other places to take it for one and the same person called Iohn amongst the Iewes and Marke amongst the Romans as this diversitie of names was in those dayes very frequent Then if there were diverse of one name to which of them ought to be attributed the composing of this Gospell The opinion of the Ancients hath bin that whether there were one or many the writer of this book is he who is mentioned 1 Pet. 5. 13. called by S. Peter his Sonne whither it were because hee was by his meanes converted to the Christian faith Or because hee had taken him for a coadjutor and companion in preaching of the Gospell as an Evangelist whereby he might have received the gift of the Holy Ghost as it was very usuall in those first beginnings of the Church And as Saint Paul and other Apostles after they had founded a Church by their owne preaching at the first did afterwards employ these Evangelists in the directing and ordering of Churches in severall provinces So it is thought that S. Peter sent Marke to give a forme to the Church of Alexandria in Aegypt and peradventure to all the other Churches of that Country for to governe them And from thence also proceeded a constant opinion that Saint Peter did dictate this Gospell unto him to be as it were the foundation of the establishment and propagation of Christian dâ—ctriâ—e amongst those Churches Now there is a great conformitie betweene this Gospell and Saint Matthewes but only that Saint Markes is a little briefer and that there is some slight diversitie of order according to the liberty of the Holy Ghost in inspiring and directing his servants CHAP. I. VER 2. IIn the Prophets some Texts have it in Isaiah the Prophet V. 10. He saw namely Iohn Iohn 1. 33. V. 15. The time that is to say the time prefixed by God for the comming of the Messias which is therefore also called the fulnesse of times Gal. 4. 4. Ephes 1. 10. V. 25. Rebuked him refusing to have the father of lies to beare witnesse of him as Luk. 4 41. Acts 16. 17 18. V. 26. Torne him having shaken and stretched him as if he would have torne him in peeces V. 29. They were namely Christ and his Disciples V. 34. To speake others to say that they knew him Ver. 38. Came I forth that is to say sent by my Father Luk. 4. 43. come from heaven the habitation of my glory and appeared to the world in the flesh V. 45. To publish it to publish many things and divulge what was done Could no more by reason of the great multitudes which thronged unto him and hindered him from â—â—tering his doctrine which was his principall businesse CHAP. II. VER 2. THe word of God namely the Gospell V. 8. In his spirit the Italian By his spirit namely by his God-head and divine power V. 14. Levi called also Matthew V. 18. And they namely Iohns Disciples Matth. 〈◊〉 14. V. 26. Abiathar called also Ahimelech 1 Samuel 21. 1. V. 27. The Sabbath that is to say the Law of the Sabbath was made for the good of man as well his spirituall as his corporal good for to ease him of his labours And not to subject all necessary respects of man to an absolute and superstitious honour of the day in abstaining from every act whereby it appeares that if God commanded mans rest on the Sabbath day much more would he have his nourishment and sustentation Ver. 28. Therefore that is to say seeing that the intent of the Law touching the Sabbath is such it belongeth to me who am the Soveraigne Law-giver to know what belongeth to mans necessity and not to you false Iudges CHAP.
be more blinded by the devill See Luke 1. 52 53. 2. 34. Iohn 12. 39. Rom. 11. 7 8. V. 41. If ye were if your sin were a sin of meere ignorance it might be remissible 1 Tim. 1. 13. but having the knowledge of divine things Iohn 7. 28. whereof you make profession and shew and which I have declared unto you Iohn 15. 22. it can no way be imputed but to wicked obstinacy And therefore it becomes incorrigible and irremissible Matth. 12. 32. Mark 3. 29. CHAP. X VER 1. HE that entreth not in this similitude Christ is the Doore the Porter and supreame Shepherd altogether those that come in thorow him are beleevers whom he admits into his Church through faith in him and also all the good Shepherds who have their charge from him and get themselves an entrance into mens hearts by his pure doctrine The theeves are the wicked She pherds who intrude themselves without any lawfull calling or doe insinuate themselves by false doctrines and hurtfull deceipts The Sheepfold is the Church The sheep are the beleevers endowed with spirituall light and discretion The passure is the word of God and all the benefits of his grace V. 3. Calleth his care is not only for the generall body of the Church but it extends it selfe also towards every particular member as need requireth See Acts 20. 20. 31. 1 Thess. 2. 11. Leadeth that is to say he openeth unfoldeth and distributs unto them the pasture of Gods word 1 Cor. 16. 9. 2 Cor. 2. 12. Rev. 3. 8. V. 4. Goeth before them he doth guide defend and protect them and finally he is alwayes present and vigilant upon all occasion of need Follow him the faithfull doe voluntarily adhere unto him acknowledging him in his word to be their faithfull Shepherd and therefore loving him with all their hearts V. 5. They know not this ought to be understood of the knowledge of approbation and inclination not of that of judgement and discretion V. 7. The doore because that by faith in Christ onely man obtaineth entrance into the communion of Saints into the favour and grace of God and into the kingdome of heaven Iohn 14. 6 7. V. 8. All that namely all those that have usurped the right which belongeth to me alone to establish religions and meanes for to be reconciled to God Came before me the Italian That came are c. namely being not sent by me Therefore some texts adde before me The sheep namely the true beleevers and elect See 1 Cor. 11. 19. 1. Iohn 2 19. 10. V. 9 Shall goe in by the going in he means the spirituall safegard and security by the going out the pasture V. 10. Abundantly the Italian That they may abound namely in all manner of true good Or that they may alwayes have more that is to say that the spirituall life may alwayes increase in them untill it come to its perfection V. 12. The Wolfe namely the false Doctors or other kinde of corruptors and also the violent persecutors that seek to subvert the beleevers faith which every true shepherd ought to endeavour to maintain to the last V. 14. And know hereby is intimated the election of beleevers 2 Tim. 2. 19. accompanied with Christs perpetuall care love and protection and ratified by the interchangeable knowledge which he gives them of himselfe to be by them embraced by faith lored followed and retained V. 15. As the Father as my Father hath chosen me to be head of the Church so I likewise reâ—â—â—te my selfe who'ly to him and do adhere unto him by a perfect obedience which is said according to the proportion which the Scripture sets between that as the Father is towards Christ Mediator and that which Christ is towards his beleevers Iohn 6. 57. 17. 11. 18. 21. 1 Cor. 3. 23. 11. 3. V. 16. Other sheep namely the elect amongst the Gentiles who are to be called by the Gospell and incorporated into the Church with the elect of the Iewish nation I must bring for Christ by his Spirit fulfilleth all things in all men 1 Cor. 12. 5 6. V. 17. Therefore he doth not speak of the eternall and naturall love of the Father to the Son but of the acceptation of Christs perfect obedience and righteousnesse as he is man by which both his humane nature and all beleevers in him are acceptable to God See Matth. 3. 17. Ephes. 1. 6. V. 18. Taketh it from me namely by force and against my will for I myselfe aâ— the Priest of this oblation though men be the instruments thereof V. 22. The feast of which see the occasion and ordination 1 Mac. 4. 59. Winter for that feast was kept in the moneth of Caflew which was the November Moone V. 23. Porch this was the Porch of the Easterne comming in of the Temple called Solomons Porch as Acts 3. 11. Peradventure because it was a part of the ancient Temple which remained more entire then any of the rest though that also was repaired by Herod V. 25. Name that is to say by his commission authorley and power V. 26. Of my namely of my Fathers elect which he hath given me to save and in whom I create the gift of faith Iohn 12. 39 40. Acts 13. 48. As I said this ought to bee referred to Christs reproving of them Or the meaning is you are none of those good sheepe which I have before described unto you V. 30. I and in unity of essence and power as everlasting Sonne And so the Iewes understood it v 33. and Christ approves it v. 36. And likewise in perfect union of action and communion of vertue as Mediator wherefore none can forcibly take my sheep out of my hands no more then he can out of my Fathers hands V. 32. From my Father whereof my Father is the first author by order of subsistency and operation and which as Mediator I doe by his commission and power V. 34. Law namely the holy Scripture Ioh. 12. 34. V. 35. If he called if the word of God communicates the name of God to those who by a publick calling doe represent him in the world you cannot tax me with blasphemy if I call my selfe God if I were no more but what I undoubtedly shew you that I am namely a holy Prophet sent by God Be broken gainsaid resuted and reproved as false V. 36. Sanctified cleansed in my humane flesh even from my first conception from all contagion of sin full of the gifts of the holy Ghost and consecrated to the divine office of being Saviour of the world Luke 1. 35. V. 37. Of my Father which my Father only who is the only true God can do V. 38. That the Father namely that all his power dwelleth in me either by unity of essence as I am his Son or by union of will as Man and Mediator I do subsist and am as it were founded in him in both respects and that perfectly and inseparably V. 40. Into the place
acknowledge Christ to bee the head and foundation of this covenant and by this meanes hope for the benefit thereof and especially the gift of the Spirit Shall call Namely by his Gospell So he doth restraine the Israelites to whom the promises are directed onely to those who by Gods gift beleeve in Christ. See Rom. 9. 8. Gal. 4 28. Ver. 40. Save your selves quickly joyne your selves to the Church withdrawing your selves from the corrupt societie of unbeleeving Iewes that you may not participate of their sinnes and plagues Rev. 18. 4. V. 41. Were added namely to the body of the Church V. 42. Doctrine in the hearing publike exercisâ—s and profession thereof Fellowship of holy assemblies and other sacred actions And generally in christian societie and all the duties thereof both spirituall and temporall In breaking a phrase taken from that which God did at his last Supper Matth. 26. 26. used to signifie the celebration of the holy Supper together with which in those dayes were made certaine feasts of Charity Sec Acts 20. 7 11. 1 Cor. 11. 21. 2 Pet. 2. 13. Iude 12. V. 43. Feare came they were all dismaied at this new and miraculous estate increase gifts miracles and power of the Church whereupon no man durst to molest or hinder them V. 44. Common this community was not of all the goods of all beleevers but of that part which every one would consecrate for the publick necessities or of thole of particular persons Acts 5. 4. and was used only in Ierusalem in those first beginnings And we doe not reade that it was made a president for other times and places V. 27. Asshould be according to the everlasting election Others those who saved themselves namely those who according to the exhortation of v. 40 did reduce themselves into the Church there to seek for their salvation CHAP. III. VER 1. THe ninth namely three a clock in the afternoone Of a prayer the Iewes having three houres in the day appointed for prayer Whereof see up on Psal. 55. 17. and of this ninth houre Acts 10. 3. 30. V. 2. Beautifull by v. 11. it appeares that it was the gate which was in the first Court towards the East where Solomons Porch was See upon Iohn 10. 23. V. 4. Looke on us a word which questionlesse was accompanied by some internall motion of the Holy Ghost to kindle in him some spark of 〈…〉 i th V. 6. In the name I speake by his authority and commission and by his power my word shall take effect V. 11. Held thanking them and witnessing his acknowledgement and affection The Porch which was at the comming in of the Easterne gate of the Temple where the greatest concourse of people was See Acts 5. 12. Ver. 13. Denied him that is to say you refused him for your King Iohn 18. 40. and 19. 14 15. V. 16. His Name that is to say he himselfe his power Through faith through the faith of us Apostles and of the lame man himselfe faith being a disposition and condition necessary in man for to have the work of God take effect in him See Phil. 3. 9. Which is by him which is his gift by his spirit Or which hath all its being and power from him who is the true object and foundation of it V. 17. Ye did it he speakes of the common sort of people for otherwise a great many had sinned against their owne conscience Ioh 7. 28. and 15. 22. And not altogether excusing their offence he doth notwithstanding give them hope of pardon which is altogether denied to those as reject or deâ—y Christ out of pure malice against the light and internall motion of the Spirit Matthew 12. 31. See 1 Tim. 1. 13. V. 19. When the times not that the remission of sinnes be put off till then but because it shall be publikely declared and shall bring forth its eternall effect of life and glory See upon Mat. 12. 32. Of refreshing a figurative terme taken from worke-men who in the evening doe retire into the shade and to rest after the labours and travails of this life Luke 16. 25. Revel 7. 15. 16. From the presence Namely that eternall happinesse being granted to all the elect by the full revelation of Gods face 1 Corin. 13. 12. 1 Ioh. 3. 2. V. 20. Shall send againe into the world to judgment to gather up all his Church into Heaven 〈◊〉 preached that is to say was set before you and p 〈…〉 as it were into your hands by the preaching of the Gospell V. 21. The Heaven his humane nature residing in heaven and no more upon earth Of re 〈…〉 Namely of the accomplishment of Christs Kingdome by which all the disorders and ruines which sinne hath brought into the world shall be repaired and restored See Rom. 8. 20. Since the the Greek after the age which may also be translated from ancient times V. 24. Of these days namely of the Messias his spirituall Kingdome and especiallie of the accomplishment of it in heaven V. 25. The children of the stock of the Patriaches their heires and fellowes of the covenant made with them for all their posterities V. 26. Sent him presented him for your salvation by the preaching of the Gospel To blesse you the Italian First to bless you be fore the Gentiles Mat. 10. 6. Act. 1. 8 and 13. 46. with that spirituall and heavenlie blessing which was promised to Abraham Christ being the holy seed which is the foundation and roote of that blessing which was to bee spread over all the earth Gâ—l 3. 9 14. CHAP. IV. VER 1. THe Captaine the Italian The chieâ—â— See of these chiefes or Captains of the Temple upon Luke 22. 4. The Sadduces whose sect emulating that of the Pharisees was so increased in dignitie that it was admitted into pâ—â—like judgements especially in criminall ones wherein they were exceeding severe whereas contrariwise the Pharisees were very clement and milde See Acts 5. 17. and 23. 6. V. 2. Through Jesus propounding him for a Soueralgne example Or by the power of Iesus and by whome as the head being rison againe all those that belieued in him should likewise rise againe 1 Cor. 15. 21. Or by his authoritie and command The Resurrection denied by the Sadduces Mat. 23. 6. V. 5. Scribes See upon Mat. 2 4. V. 10. By the Name by his power required by ouâ— prayer V. 12. None other any other person or power in all the world V. 17. In this name namely as for Christ preaching of his doctrine V. 20. We cannot neither in reason having Gods command for it nor in effect being driven thereunto by the Holy Ghost V. 22. Was above and therefore could himselfe testiâ—â—â— with that firmenesse as befitted his age and set forth all the circumstances thereof Or having beene so long in that misery hee was knowne by all â—en and they all did the more rejoyce at his being healed because hee had suffered for so long a time V. 27. A 〈…〉
ed appointed and consecrated King of thy Church and likewise fulfilled with the gifts of thy spirit V. 28. For to doe though they had no knowledge of Gods will nor no right intention to conforme themselves unto it Thy hand namely thy Soveraign and efficacious providence by which thou governest and directest all things and all chances that happen V. 3â— They Were by an actuall new and evident mâ—tion V. 33. Great power Efficacie of demonstration and perswasion Oâ— with great courage and freedom Of the Resurrection under which is comprehended aâ—â— the doctrine of the Gospell As Acts 1. 22. Great gracâ— namely the blessing of God and good will of the people CHAP. V. VER 3. PEter to whom the fraude was divinely revealed To lie or to deceave the Spirit because that the consecration might bee by a motion of the spirit and he had not truely obeyed it Or it was dissimulate as proceeding from pure Charity a worke of the Holy Ghost being nothing but hypocrisie and the declaration thereof was made before the Apostles Ministers of the Holy Ghost and enlightned by him to take notice of the fraude and to be judges of the misdeed V. 4. Whiles it remained this possession before it was sold was th 〈…〉 e and after it was sold the price thereof was likewise thine if thou hadst not consecrated it But after the consecration thou hadst no more any right at all to it it was Gods and therefore thou hast committed sacriledge Ver. 6. The young men which were in the companie V. 9. To tempt to make a prophane tryall whither he knew your fraud or no and knowing of it whither he would punish it Are at the doore returning from burying thy husband Ver. 12. They were all had their appointed place there to preach to the people V. 13. Of the rest this as it seemes ought to bee understood of other Doctors who were also very frequently in the Church V. 15. The shadow not that there was any vertue inherent to the Apostles bodies nor much lesse to their shadow or garments but to shew a most fervent saith though very simple and ignorant to which God according as he pleased granted his grace and power though there ought no consequence to be drawne thence See Matth. 9. 21. and 15. 36. Acts 19. 17. V. 17. Of the Sadduees See upon Acts 4. 1. V. 20. Of this life namely of this saving doctrine which bringeth life to them that beleeve V. 28. To bring to cause the people to rise and revenge his death upon us Ver. 32. The Holy Ghost by his gifts and miraculous effects which accompanie our Doctrine V. 36. Theudas a famous impostor who lived it should seeme in the dayes of Herod the great and is not mentioned in the Histories but there is another spoken off of the same name who lived some time after that V. 37. Judas called by Historians Ganlanite that is to say borne at Golan in Bashan but here is called Galilean because hee raised his tumult in Galilee by reason of the second taxation made by Cyrenius after the first made by Augustus himselfâ— Luke 2. 2. V. 38. For if this not that wee ought to judge of a doctrine or Religion by the lastingnesse of it or any other favourably events which God sometimes grants to the worst of them according to his secret judgements But he seemes only to disswade them from the violent and unlawfull ones and remit all things to Gods providence who by many other examples having shewed his judgements upon the false Prophets that were amongst his people it was to bee hoped that in this case also he might doe the like if so be it were disallowed by him V. 40. Beaten them which was a kinde of punishment which the Romans suffered the Iewes to inflict in their Synagogues but not openly See Matthew 10. 17. and 33 34. Acts 22. 5. 2 Cor. 11 24. CHAP. VI. VER 1. THe Grecians it is likely that they were Iewes dwelling amongst the Grecians out of their Country who had taken a habit of the customes language and doctrine of the Grecians in many things differing from those Ierusalem Acts 9. 29. and 11. 20. Their widdowes Namely the Grecians widdowes held by the true Iewes unequall to theirs in honour by reason of the foresaid mixture and by reason of the dignity of the principall Citie of the Nation Neglected either because the were assisted equally with the rest and with equall honour in the distribution of the poores goods Acts 2. 45. and 4. 35. or that they were not admitted into any honourable office of the said distribution according to the custome of employing therein honourable widdowes which was afterwards confirmed and regulated 1 Tim. 5. 9 V. 2. It is not reason the Apostles in the beginning by reason of the small number of beleevers had the charge of the poore Acts 4. 35. But the Church being increased they could not doe that and preach to Whereupon by divine inspiration they made Deacons upon whom they disburthened themselves of this ministration who also had power to provide for these contentions and disorders Tables Namely at those common meales Acts 2. 42 46. under which is comprehended all the foresaid ministration V. 5. A proselyte Namely a Pagan converted to Iudaisme Mat 23. 15. V. 6. They layd a most ancient Ceremonie in consecration in signe that such persons were appropriated to God Exod. 29. 10. and likewise of blessing as if the grace and power of God did settle upon them Gen. 48. 14. Mat. 19. 13. Verse 7. Increased Namely did spread it selfe abroad amongst the people were obedient did voluntarily submit themselves to beleeve the Gospell Verse 8. And power of divine power and effiâ—â—cie in all his words and deeds Or of the power of the Holy Ghost to worke miracles U. 9. Of the Synagogues there being in Ierusalem diverse places of Ecclesiasticall meetings for the reading and expounding of Gods word and for ordinary prayers the Temple not being sufficient for these purposes for all men and at all times but it was for the Priests and for the most Religious actions sacrifices workship c. of the people Of the Libertines it is likely they were Iewes borne of â—â—aves made free by the Romans and that they had some assembly a part being detested by the Iewes as well by reason of their staine of their servile condition as because the tooke part with the Romans and their domination which was abhorred by the Iewes V. 14. Shall destroy Steven might well have denounced this desolation of Ierusalem and the disannulling of Ceremonies by Daniellâ— prophesies 9. 26 27. Or by Christs Matthew 24. 2. but yet these witnesses were false because they witnessed thorow hatred and malice and besides they concealed part of what was spoken As that Ierusalem should be destroyed but in case they were not converted That the ceremonies should be disannulled but to give place to a more excellent kinde of service in spirit
making any set meale Ver. 34. This is God shall deliver you from this Sea danger But you must take heed that you do not dye or weaken your selves with hunger seeing God gives you the meanes to prevent it that you may on your part endeavour as much as in you lyeth to escape expecting the rest from God Fall from a proverbiall terme as 1 Kings 1. 52. Matth. 10. 30. Luke 21. 18. V. 35. Gave thankes See upon Matth. 15. 36. 1 Tim 4. 4. Ver. 40. Rudder which were two great Oares hanging on each side of the poope And it is likely that when they let downe their sailes and let the ship drive at Sea they tooke away and made fast the rudders which now being willing to runne the Ship on shoare they untie to keepe it upright V. 41. A place some shelfe which was separate from firme land The Epistle of Saint Paul the Apostle to the Romans Argument AS under the Old Testament the H. Ghost moved his Prophets to set down in writing the summaries of their Sermons to endure for ever in the Church not onely for instruction but also for a certaine and immoveable rule of heavenly truth So did he the like in the New inspiring his Apostles to write the same doctrine as they had in speech uttered in their life time And Gods most wise and free providence hath to this end chosen the formes of Epistles as most befitting the simplicitie of the manner of teaching which Christ used and most apt to joyne the doctrine to the uses of practice in all the parts of a Christian life And the said Epistles written or subscribed with the Apostles hands and well verified were with great reverence reserved and kept in the Churhes to which they were written and were from time to time read and expounded in publike assemblies and were also communicated to other Churches for the generall edification of them all And Saint John who out lived all the other Apostles gathered them together and added them to the body of the New Testament setting upon them the Seale of Apostolicall authoritie as Esdra s had done to the bookes of the Old Testament Now although these Epistles were written upon particular occasions yet the divine providence directed the Apostles to comprehend in them the necessary explication of all the chiefe heads of Christian doctrine And Saint Paul who had in speaking laboured more than any one else hath likewise written more and more largely and highly unfolded all the mysteries of salvation the duties of Gods spirituall service and the rules of lawfull governement and discipline of the Church Intermixing also excellent Revelations of things to come which God had manifested unto him Amongst other Epistles of this great vessell of election that to the Romans holds the first degree in all kindes being he doth in a most exquisite order lay open therein each severall part of Christs benefit and the duties of enterchangeable acknowledgement and service to which all beleevers are bound The Romans to whom he writes were such beleevers amongst the Gentiles as were assembled in Rome where the Gospell had bin carried even before the Apostles comming thither And as the Apostleship of the Gentiles was fallen to his lot so did he performe this great duty towards it after he had for a long time caused it to shine with incomparable gifts of Gods grace to instruct and dificit with this divine Epistle which may very well be called the great sea of Christian doctrine And in it after he had in the beginning set downe his vocation and desire to contribute to the advancement of the faith of those who beleeved in Rome he sheweth that the Gospell receaved by faith is the only an most powerfull meanes to obtaine true righteousnesse before God and by the meanes of it life Seeing that all men by sin are subject to Gods wrath and curse the Gentiles being condemned by the Law of nature imprinted in their hearts and the Jewes much more by Moses his Law which yeeldeth no man any prerogative to righteousnesse but doth rather aggravate their judgments who having the knowledge of it are not correspondent thereunto by an entire obedience And therefore he concludes that all men to sirun their condemnation are bound to seeke without themselves that righteousnesse which is wanting in them and have a recourse to Christ in whom this treasure is laid up to the remission of sins and full justification of sinners And that as God presents this righteousnesse out of his meere grace and to all Nations indifferently so the onely meanes to receave it is lively faith without any necessitie or use of Circumcision or other ceremonies of the Law or any intercâ—ssion of mans owne works as he shâ—weth it by the example of Abraham the Father of all beleevers and generall patterne of faith Then he goeth on to declare the effects of faith and of Gods fatâ—erly love in Christ which are peace and quiet of conscience towards God securenes Ioy and spirituall reioycing in tribulations and assured hope of everlasting glory And concludes this part by shewing the foundation and ground of this communication of Christ to his beleevers which is Gods order who hath established Christ to be the head and stocke of his Church that from him may derive into her the vertâ—e of his righteousnesse and justification everlasting life and happinesse as Adam was the naturall head of all men whereby he inclosed and infolded them all in his sin and consequently into his death and condemnation Then he commeth to the subsequent and inseperable blessing of sanctification brought forth in beleevers by the holy Ghost to the resemblance of Christ their head by vertue of which the beleever doth not any more fight against the law of God and againe the law iâ—not an instigation to sinne for him to incense a d 〈…〉 rden him therein but a loving and friendly guide and rule of holinesse to which he willingly and peaceably doth frame and co-order his will and actions though still with much weakenes and repugnancy of flesh which God leaveth in those that are his for a continuall exercise and spurr to their sides to cause them to sigh aftâ—r their perfect deliverance and freedome in the heavenly life And therefore he comforteth them by telling them that these first fruits of the holy Ghost and his motions and strivings are unto them a sure earnest of Gods love and of their adoption justification and future glory which they at the present doe taste but onely in faith and hope but yet is infallible being grounded upon Gods everlasting decree and immutable election Whereupon also there groweth in them a firme confidence against all the assaults of the Devill and the World either internall or externall And afterwards because that the grace of the Gospell had beene promised to the â—ewes Eldest sonnes of the Family and naturall heires of the covenant and promises and yet they for the greatest part did reject it
on See Mat. 10. â—0 which cannot be whose fervour vehemency and efficacie proceeding from a super naturall motion of the spirit cannot apprehended nor expressed Others without speaking that is to say whose vertue doeth not consist in number or 〈◊〉 i 〈…〉 of words as the hipocrites prayers Matth. 6. â—5 but in lively feelings and eâ—aculations of the spirit V. 27. and he namely God knoweth all these motions of the spirit wondrous well and doth hear them and accept of them according not onely in desiring just and holy things and according to his will 1. Iohn 5. 14 but also in the firmenesse of faith and in the fervencie of zeale which he requires V. 28. And we knew he falleth a speaking of afflitions againe and sheweth that they are not contrary but rather helpfull and cooperant to everlasting saâ—â—o everlasting salvation by diverse holy and profitable properties that all things namely all things that happen unto us in this life are directed by Gods providence to the eternall happinesse of his children and especially afflictions of which he means to speak more expressely to them his meaning is that God and man must concure in this man in overcomming all oppositions and difficulties for the love of God and God the first author of salvation by his eternall election accomplishing of it powerfully by the conduct of his providence who are the called effectually to the participation of his grace in Christ according to his most free and immutable election V. 29. for whome he proves that the order and seqâ—â—le of the salvation of Gods children can no way 〈◊〉 broken by anie accident namely because it it is all the worke of God who is almighty and invariable foreknow that is to say chosen from everlasting and as it were marked and accepted from amongst other men so is the word of knowing taken â—â—o 33. 12. 17. Psal. 1. 6. Ier. 1. 5. Matth. 7. 23. Rom. 11. 2. 1. cor 13. 12. 2. tim 2. 19. 1 pet 1. 2. predestinate that is to say appointed to be conformable in life and telestiall glory to his sonne their head and that by the order and sequele of resembling him in many things in this world but particularly in afflictions 〈◊〉 17. that he because he would have his own sonne have many adoptive brethren whose head he should be as the first borne were in their families See Col. 1. 15. 18. Rom. 1. 5. 5. 3. V. 30. Them he also glorified that is to say he shall certainly and infallibly glorifie them the cause ground and pledge whereof is Christs glorification which is already hapned who is their hard Ephes. 2. 6. Col. 3. 3. 4. V. 32. delivered him beeing his perfect dilection and coniunetion he hath made him ours exposing him to be subject to death and to all our debts for our sakes V. 34. That died for them and in their name and stead whereby they are absolued is risen again See upon Rom 4. 25. maketh intercession by continually representing himself his righteousnes his mercy love before the face of God to preserve us in his favour and difection and also by servently desiring our salvation finaly himself presenting our prayers to God â—antified and â—ade acceptable in him and by him V. 35. Who shall what grief or calamity can make us doubt that Christ hath withdrawne his love from us and make us cease from loving him V. 36. as it is nothing can nor ought to do it yea for love of him wee ought to suffer all manner of extremities according to the faithfulls protestation in that Psalme V. 37. Nay in all we ought in all these chances to persevere in Christs love seeing Christ perseveres in his giving us by his power compleate victorie in all our combates conquerours now the victory consists not in not suffering nor fighting but in overcoming or in keeping that wherefore we fight or in overthrowing our enemie in such sort that he may not hinder our prossession and fruition Now the subject of this warre is Gods grace and glorie which cannot perish nor be taken away from the elect that loved us namely hath loved us an continueth so loving unto the end Iohn 13. 1. V. 38. I am perswaded Saint Paul speaketh in the name of all beleevers and by the common spirit of faith 2. Cor. 4. 13. and not by any speciall and personall revelation neither death this enumeration serves but onely for an exaggeration as if he should say nothing shall separate us let it be never â—o great and powerfull noâ— Angels namly evill ones Vnlesse it be conditionally understood of goodnesse also namely if it were possible that they should undertake it as Gal. 18. Principalities these names are often attributed to Angels either good or bad by reason of the degrees and dignities amongst them or of the glorious estate of the good ones in heaven or by reason of their government over the empires of the world Dan. 10. 13. Others vnderstand this of the princes of the world V. 39. Which is in whereof Christ is the foundation and bond between God and men CHAP. IX VERSE 1. I Say the Apostle having in the former chapter spoken of eternall election in the person of true beleevers Now likewise he comes to speak of reprobation in the person of those Iewes who thorough incredulitie had rejected the gospel which he propounds by way of commiseration in himself and by the way of remedying of scandal in the weake or of instruction to all in Christ by a motion which is no whit carnall nor human but inspired by Christ thorow his spirit Or like one who is a true member of Christ and ought to speake nothing but truth In the the Italian by the beeing enlightened and guided by the holy Ghost to not erre nor lye V. 2. That I have great namely for the Iewes fall and rejection thorow their obstinate incredulitie and thus he obviates the slander which was laid upon him that he was an enemy to his nation V. 3. For I as much as to say the compassion which I feel extendeth so farre that if it might bee I should desire to be as a person condemned to beare upon my self the common punishment of the people to have them freed from it An impossible wish conceaved by the Apostle onely to witnesse his charitie towards his brethren and his zeale of Gods glory which he supposed would be more illustrated by the salvation of a whole nation then by his only were accursed the Italian were anathema that is to say held as accursed and execrable and as such a one cut off from the communion of the church and of the bodie of Christ as they anciently vsed to doe to such persons Num 25. 4. Deut. 21. 23. Ios. 7. 12. 2. Sam. 21. 6. V. 4. To whom namely whom God had chosen and taken for his children of his meere grace the glorie namely Gods glorious presence in his Temple and especially in the Ark. See 1.
Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants namely the severall tokens and seales of the covenant of grace Or the Law of God and the tables thereof Deut. 9. 11. The promises of the Messias and of the spirituall and everlasting goods V. 5. The fathers namely those reverend patriarches Abraham Isaack and Iacob and others who have had so many singular priviledges and are perpetuall patternes and lights of the church over all or over all things V. 6. Not as though here ought to bee supplied Though I see the body of my nation fallen from their right of beeing Gods people which causeth this extreame grief in me yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them because I Know that they were directed and are appropriated to the spirituall Israel onely by faith and not to the bodyly Israel by corporall generation of Israel namely issued corporally from Iacob or of the people of Israel V. 7. But in as the promises which Godmade to Abraham to continue his covenant and the blessed seed in his posteritie did not belong to all his posteritie in differentlie but unto Isaack alone excluding Ismael and others to the promises of Gods grace in the Messias are not for all those which descended from Israel but for these who are answering to Isaack in that manner as is hereafter set downe V. 8. Of the promise namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self first in a singular and voluntarie promise and then in a powerfull and true effect As Isaack was born by miracle whereas Ismael was borne by the accustomed course of nature V. 9. For this namely this appeares in Isaacks generation which ought to be the blessed branch for whose generation God made this promise which he performed by his almighty power Rom. 4. 21. having made none for Ismael V. 10 And not only because that it might seeme in the example of Isaack and Ismael that the preferring of the one was because he was borne of the lawfull vife and the other of aco 〈…〉 the Apostle confirmes that which he had spoken by the example of of two twinnes borne of the same father and mother and yet distinguished by Gods soveraigns will in the acceptation of them in his covenant and in the continuance of the body of the holy stock V. 11. Neither having done God considering them in their natural state wherein they were both the sonnes of Adam equally sinners and corrupt having done no actuall good nor evil one more then the other which should merit this distiuction that the purpose God pronounced this his decree concerning the preferring of the younger before the elder whilest they were yet both in the wombe that it might appeare it was grounded vpon his absolute pleasure and will and not upon any merit or desert of theirs according to the election namely by which he had determined to chuse the one and leave the other not of workes namely not by vertue of any observation of condition depending upon mans will which might have made the decree wavering and uncertain being that man is variable in all things which he doth but of him namely Gods power who in time executs by his calling that which from everlasting he had determined by his election that calleth he that by his almight power causeth what he pleaseth to be born and have being which of it self is nothing nor cannot make it self See Rom 4. 17. V. 12. Shall serve namely shall lose his right of first borne in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity and shall be in the world as a servant in the fathers house in comparison of Iacob who shall be as the true sonne and heire V. 13. As it is that word of serving must hee expounded by this other passe for a privation from Gods fatherly love V. 14. Is there namely in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched V. 15. For he saith by this passage it appeares that the difference which God makes betweene men being a worke of meere grace and mercy is without any obligation that in it he hath no regard of mans merit Of whom I will of whomsoever I will have it according to my will and pleasure V. 16. It is not seeing that the election is of pure mercy iâ— cannot bee attributed to any will or endeavour of man V. 17. For the same appeares by the rejection of some persons as of Pharaoh a professed enemy of God whom God had determined to leave in his natural malignity â—â—â—hout correcting it by his grace that passing to the supreme degree he might combat him by his power to the greater manifestation of his glory The scripture namely God in the scripture Raised thee willingly suffered thee to bee borne in the world exalted to the kingdome and effect thy wickednesse against me V. 18. Hardneth not mollifying his rebellious heart inclining it to obedience whereby all those objects which God outwardly makes use of though excellent good and most holy are by man converted to â—â—â—gmentation of hardnesse and rebellion V. 19. Why an objection either of a carnall mans ignorance who doth not apprehend the Apostles true meaning in this aforesaid will of God and 〈◊〉 of man or of a reprobates rage who im 〈…〉 his perdition to God because hee hath not pardoned him his sinne which is the onely true cause thereof Finde fault with those that are hardened by his will for to punish them V. 20. Nay but to answere such false opinions and wicked objections of the reprobate it is sufficient to say that the worke of grace is of meere free will t'wherefore if he doth deprive some of it hee both them no wrong seeing hee is not bound to it and that he proceeds against them in justice for their so of which this privation is no cause Made me noâ— that God doth indeed make a man a sinner or that hee is author of sin but by this word of making is here meant the appointing of mans last end according to the state which hee is in either of grace to life or of sin in which God hath left him to death See Prov. 16. 4. V. 21. The clay which here represents humane naâ—e in its universall corruption there being no other difference in it but onely what God makes by his free â—ill and destination Vnto honour for honourable â—ses as vessells to ear and drinke in vessels for ornament c. which is correspondent to the end of eternal glorie To dishonour namely for filthie and base 〈◊〉 which is correspondent to the reprobates everlasting ignominie Isa. 66. 24. Dan. 12. 2. V. 22. What if God is there any cause of contending 〈◊〉 God seeing that in the most free exercise of his Soveraigne right in saving the
seeke after this conversion of the Iewes wishout fearing to be therfore reiected as the Iewes had bin for theirs V. 13. For Ispeake Isay that as the fall so the rising againe of the Iewes shall bee for the Gentiles advantage and in this manner doe I honour those to whom mine Apostleship hath bin specially destined not to cause them to grow proud ver 17. but to induce the Iewes to a holy concurrencie Ver. 14. Them which are Namely the Iewes of which Nation I am And might save to bee even from this houre an instrument of their salvation untill God recall the body of the Nation 1 Cor. 7. 16. and 9. 22. 1 Tim. 4. 16. Iam. 5. 20. V. â—5 For if this re-establishment of the Iews ought to be desired of all beleevers because that if upon occasion of their rejection the Gentiles have had part in Gods grace by the Gospell by their recalling they shall obtaine a joy and glory much like to the heavenly one by the spirituall resurrection of this so noble part accompanied with a glorious manifestation of CHRISTS Kingdome and admirable effects Ver. 16. For if God chusing and sanctifying Abraham for the first fruit and stocke of the blessed race hath also out of his free will given his naturall progenie this priviledge that they shall never wholly and for ever fall from his grace and covenant See Ier. 31. 35 36. and 33. 24 25. The first fruit these similitudes have no relation to the proving of the ground of the forsaid priviledge which is nothing but Gods free will but onely to set down the effects of it as in the Law the use of the fruits of the earth was sanctified and blessed by God by meanes of the offering of the first fruits which were offered unto him Lev. 19. 24. Deut. 26 2. and in the order of nature the boughes follow the nature of the roote Matth 7. 17. and 1. 2 33. So God having consecrated Abraham did doe it likewise for the benefit of his posterity to have alwayes some respect of grace towards it to restore it into his covenant though he suffer many ecclipses and interruptions to happen in it V. 17. The branches the roote is Abraham the Olive tree is the Iewish nation and Church the broâ—â—en branches are the unbeleiving and reprobate Iewes the wilde branches which are grafted in are the Gentiles graffed into the body of the Church and admitted into the covenant made with Abraham the fulnesse and sap are the blessing and promises made to Abraham and his seed V. 18. Boast not doe not attribute this benefit to thine owne merits and doe not insult over the Iewes for if thou doest it in respect of the Nation know that thou art thorow grace incorporated into Abrahams blessed race and not it into the Gentiles if thou doest it in respect of thine election and their reprobat on humble thy selfe rather seeing that all thy substencie is but only out of Gods grace and be instructed to persevere in faith with holy sollicitude and dâ—ffidencie of thy selfe to crave continuall assistance at Gods hands 1 Cor. 10. 12. Ver. 22. In his goodnesse Namely in the state of grace in which thou hast beene set and if thou heaâ—est the fruits thereof and art accordingly thankefull unto the Lord for it Otherwise all this ought to be understood of the externall incorporation into the Church by profession of which many hypocrisie have part and not of that lively internall and perpetually and effectuall into the mysticall body of Christ by a lively faith and communion of the spirit according to Gods election which is alwayes accompanied with perseverance See Ma 〈…〉 15. 13. Ver. 23. Shall hee graffed shall be restored into the communion of the Church Ver. 24. Of the Olive true Namely of the heathen race who were not regenerate by the spirit 〈◊〉 manured by Gods word without sweetnesse of grace or fruit pleasing to God Ephes. 2 3 12. Contraâ— to by the voluntary worke of grace The 〈◊〉 rall the native off-spring of Abraham who is their stocke V. 25. Mistery namely of the last conversion of the Iewes obscurely touched by the Prophets Isa. 11. 11. Zech. 12. 10. and more clearely manifested in the Gospell Matth. 23 39. Luk. 21. 24. 2â— or 3 16. Rev. 12. 6. and fully revealed to Saint P 〈…〉 as well as many other secrets In part in respect of the greater part of the people out of which hath only beene excepted a small number of Elect. ver 1. 5. The fulnesse Namely the great number opposite to those few Iewes who then and since have joyned themselves to the Christian Church V. 26. All Israel Namely the body of the people in generall shall be put againe into the way of salvation and re-established in the Church Others understand this of the whole Church composed of Iewes and Gentiles Which seemes to remaine unperfect so long as the Iewes are excluded out of it Out of Sion Isaiah speaking of the first comming of Christ in the flesh saith he shall come into Sâ—on But the Apostle applying that passage to the second manifestation in grace and power towards the Iewes saith out of Sion that is to say out of the middest of the Church where hee makes his abode in spirit he shall call and gather together the Iewes V. 27. For this is the Apostle relates none 〈◊〉 the beginning of the 20. ver of that 59. chap. Isay without setting downe all the rest which is of the substance of this covenant and makes more for this present subject When I shall this seemes added 〈◊〉 of Isa. â—7 9. very sittingly for this matter V. 28. They are that is to say the Iewes for the present time are alienate from God by reason of their rebellion against the Gospell which onely can unit soules to God 1 Thes. 2. 15. For your sakes Namely for your benefit because the Iewes apostacle hath given occasion for your vocation ver 11. and moreover because God hath redoubled his grace towards the Gentiles by the fall of the Iewes as a Father will love one of his children more dearely after the death of the other As touching the God doth yet beare some love to this people for hee hath freely chosen them and by a singular priviledge above all other people appointed never to reject them totally v. 16. Ier. 31. 36. For the Fathers for the speciall favour 〈◊〉 bore to the ancient Fathers V. 29. For the gifts God never recalls his grace which by absolute decree hee will communicate to some person or nation to call them to him and to have right to his covenant Now the election of this people hath beene such above all others in the world Who being once called have and may fâ—ll totally and irreparably whish this people cannot Without repentance that is to say irrevocable of which God never repents Psal. 〈◊〉 10. 4. Ver. 30. For as wee must supply The intersection of the fruition of
which must alwayes bee most religiously shunned as he himselfe had alwayes done in things which of themselves were lawfull In the third place when by meanes of these meates which were consecrated to Idols and afterwards eaten in Idolatrous feasts and in the Idols Temples a man came to participate of Idolatry The grievousnesse of which sin is by him highly exaggerated Then he goeth on in correcting certaine defects in their publicke assemblies in the habits of men and women in the disorders in their feasts of charity and in the abuses in the celebration of the Lords holy Supper which hee brings againe to the purity of its first ordination Then hee treates of the miraculous gifts of Gods Spirit conferred upon the Church in those dayes and sheweth that seeing there was but one onely Author of that great variety namely the Holy Ghost and one only end namely the edification of the Church they all ought to have relation unto that end by a sincere charity which he extolls above all other gifts and vertues Teaching likewise that amongst those gifts those were not to be most esteemed which excited most admiration but those which yeelded most profit and edification to the Church such as a amongst the rest was that of prophesie and of expounding the mysteries of the Christian faith for the publicke exercise Whereof he also gives some rules and instructions In the end he establisheth and confirmeth the doctrine of the Resurrection denied and opposed or at least questioned by some Heretickes And after he had exhorted the Corinthians to contribute almes for the Church of Jerusalem he concludes his Epistlâ— with friendly exhortations and salutations CHAP. I. VER 1. SOsthenes according to some it is the same as is mentioned Acts 18. Verse 17. V. 2. In Jesus Christ namely by vertue of their spirituall union with him by which they have receaved the spirit of sanctification Called which are by Gods calling them to the participation of Gods grace and covenant severed from the world purified iâ— themselves from sinne and consecrated to Gods service in which three points consists the sanctity of man V. 4. By Jesus Christ namely by the communion which you have by faith with him and with the whole Church V. 5. In every thing he meanes particularly the miraculous gifts of tongues and of the knowledge of the mysteries of the Christian faith infused in those dayes by the Holy Ghost into diverse persons as well for the confirmation of the faith as for the speedy provision of persons capable either of founding Churches or continuing to build those which were already founded by the Apostles Ver. 6. The testimony namely the preaching of the Gospell by which is declared all that wee ought to know or beleeve of Christ 1 Cor. 2. 1. V. 7. The comming the Italian The manifestation namely his last comming and appearing in glory Col. 3. 4. 1 Pet. 4. 13. 1 Iohn 2. 28. V. 8. Blamelesse that is to say conveniently qualified to be approved to bee true Christians and acceptable See Iames 2 24. V. 9. Faithfull namely to accomplish his grace by the continuall assistance of his spirit and by his safeguard and protection against all assaults c. according to his most holy promises made to all his Elect to whom also he giveth grace to be correspondent on their sides by all duties required Ver. 10. By the name as the name of Christ which you beare and whereof you make profession ought to bee deare unto you Divisions that is to say Ecclesiasticall partialities 1 Corinthians 11. 18. V. 12. I am I take the part of such or such a Pastor of the Church against another Now Saint Paul makes use of his owne name and of other Apostles names onely for an example For the heads of these factions were of the Pastors of Corinth it selfe 1 Cor. 4. 6. Of Christ words of some â—â—od men which were enemies of these factions and that would call them selves by no other name but CHRISTS Or of some who under this holy name would separate themselves from all the rest V. 13. Is Christ though hee hath diverse Ministers and instruments hath he any more than one Church or one body or one Kingdome V. 14. I bapâ—ized it is likely that he employed Silas and Timothy Acts 18. 5. in the act of baptizing the great number which beleeved and was baptized Acts 18. 8. when he was at Corinth V. 15. In mine owne name as to binde them unto me to acknowledge me for their head V. 16. Any other namely in your Church Ver. 17. Sent me not Matth. 28. 19. the Apostles were sent both to preach and to baptize And therefore the meaning is here that the Apostles charge was chiefly to lay the foundation of Churches by preaching without being tide to baptize all the beleevers one by one with a particular instruction and examination See Heb. 6. 2. which was left to the care of the ordinary Pastors established by them in the Churches by meanes of those foresaid miraculous gifts by which they were in an instant made capable of this calling With wisdome Namely in termes of philosophicall wisdome or Rethoricall arr Now the Apostle plainely begins to tax the Corinthians other vice which was the affectation of worldly eloquence which also peradventure gave occasion to the foresaid divisions The Crosse that the divine meanes of saving the world by Christs crosse which hath in it all the caracters of humility may not bee weakened by an ill beseeming way of propounding it nor disfigured by a pompous manner of preaching Ver. 18. For because that notwithstanding the sinister judgements of worldly men who have no part in eternall salvation this plaine way of preaching the Gospell is accompanied with the power of Gods spirit to lively perswasion and salvation but worldly art hath no such promise nor co-operation The preaching the Italian The word namely the doctrine of the Gospell as well in its owne substance which is CARIST crucified as in its forme fitted to the subject in simplicitie and humilitie V. 19. For it is hee gives a reason why this doctrine is so disdained amongst worldly men namely because according to the Prophets threatning it hath pleased God to appoint a meanes of salvation so alien from worldly wisdome that it is confounded and dazeled at it Verse 20. The wise that understands these things by his owne naturall wisdome The Scâ—â—be a man of science and understanding by learning and studdie The disputer the Italian The search 〈◊〉 so they called the most modest kind of Philosophers especially the Socratists Made foolâ—sh not onely mâ—de it appeare that it is nothing but meere folly in respect of divine and everlasting things and of the Soveraigne and sole end of man but hee hath also by this object of the Goâ—pell so absurd in humane understanding but in it selfe altogether divine stupified and dulled carnall wisdome and that by a judgement against the contempt of his wisdome shewed in
distinguish spirituall actions and motions from those which are meerely naturall and humane Of my wayâ—s namely my proceedings all my life time and my Châ—istian actions or my way of preaching of Christ. V. 18. Puffed up they are become insolent and wilfull as if I should never come to enlighten them with my presence nor represse them by mine Apostolicall authoritie V. 19. The speech namely their vaine ostentation of knowledge and eloquence The power namely the sincere zeale of God the strength of faith and the spirituall efficacie of their ministery a manifest signe of Gods appâ—obation and blessing Ver. 20. The kâ—ngdome that is to saâ— Christ doth not governe the hearts of his by rethoricall art nor by talke after the manner of worldly stares but by the strength of his spirit which gives life unto the Pastors word and joynes it selfe to a lawfull preachâ—â—g V. 21. With a rod namely with severity to chastise you and to correct your disorders In Love so that you amend of your selves CHAP. V. VER 1. AMongst the Gentiles namely hath not beene used nor tolerated but hath bin detested by a naturall consent of all men Fathers wise namely his owne mother in Law V. 2. Mourned you have not shewed any sorrow for such a cruell misdeed nor not have so much as proceeded to excommunication against the misdoer in which action as being very mournefull they did anciently use to fast lament and make a publicke humiliation in the CHURCH See 2 Corinthians 12. 21. Ver. 3. For Iverily you ought to have excommunicated him for I judge hee hath deserved it and you having failed therein I doe pronounce the sentence by Apostolicall authority In spirit in soule in thought and in feeling which I declare unto you by these my words which ought to bee of the same weight and strength with you as if I were present by vertue of my owne Apostolicall power Ver. 4. In the Name as his Minister and by the authority received from him and according to his order and calling upon his holy name When yee are he speakes to the Pastors and conductors of the Church The meaning is being gathered together in ecclesiasticall judgement having this my declaration in stead of my vote as if I were present So without doing any prejudice to the ordinary ministery of the Church of Corinth hee useth his Apostolicall power modestly only to excite the other and strengthen it V. 5. To deliver this forme anciently used in the greatest kinde of excommunication seemes to have beene taken from the example of Saul 1 Sam. 16. 14. for excommunication is a kinde of rejection from God and in those first days of the Christian Church it was followed with horrors anguishes of spirit and torments of body yet with this temperament that it was not to totall perdition nor irrevocable but onely for correction untill true repentance The destruction to macerate and pull downe the body extreamely even to death if God would have it so as oftentimes by meanes of the foresaid things death did follow and at his last passage the sinner shewing a lively repentance was loosed from those bonds of excommunication and was reaâ—mitted into the peace of the Church and into the grace of God and so Died with comfort That the spirit Namely the end of this severitie is not eternall damnation but the salvation of the soule so that there bee repentance In the day not that salvation is reserved to the last day and that the penitent soule doth not enjoy it before but because in that day salvation shall be fully revealed and accomplished 1 Pet. 1. 5. Verse 6. Your glorying Yee have no cause to glory so much as yee doe of the flourishing eâ—â—ate of your Church because that such a misdeed doth staine it and drawes Gods judgements upon it and such a sinner may infect the whole body by his contagion Verse 7. Purge out take away from amongst you by excommunication this incestuous man and all such scandalous kinde of people who might by their infection plunge you againe into the corruption whereof you had beene cleansed by the Gospell Yee may bee Namely that your Church may bee a pure and cleane body as you have beene renewed by the gifts of regeneration which is incompatible with any such like mixture of raigning sinne figures taken from the feast of the Iewish Passeover which was wont to bee celebrated with unleavened bread Exodus 12. 15. Unleavened See Iohn 13. 10. Our Passeover the spirituall state of Christians is the true accomplishment of the Iewish Passeover whereupon as in that tâ—â—y used no leaven at all So to participate of Christ who is the true Lambe of God Iohn 1. 29. wee ought to renounce all manner of sinne that the correspondencie may be entire V. 8. Let us keep let us lead our life which ought to be a perpetuall celebration and remembrance of our redemption by Christ as the Passeover which lasted eight dayes was a remembrance of the deliverance out of Aegypt V. 9. In an Epistle hee seemes to speake of some Epistle written before this which is lost as some other 1 Philip. 3. 1. Colos. 4. 16. yet without any dammage to the perfect fulnesse of holy Scripture Not to company by a voluntary intimate and familiar conversation Ver. 10. Yet not yet I doe not meane that you should wholly sever your selves from all men of evill life indifferently for that is impossible l 〈…〉 ving in the world amongst heathens and prophane perrons But from those who being members of the Church doe be 〈…〉 e their profession and are spots ulcers and leprosie in â—â—e body whereby they must by this punishment either bee reduced to repentance or hee quite cut off for the ease and cure of the whole body Ver. 11. No not to eate namely in the common course of life shunne all manneâ— of voluntary sweet and friendly conversation with him according to the rigour of the ancient Discipline and most of all in religious acts put him from the LORDS Table which might bee prophaned by him 2 Peter 〈◊〉 13. Iude 12. Yet still let the necessary duties of humane societie or the naturall or civill duties remaine not forbidding the healthfull communication of exhortations and reproofes c. Ver. 12. For what hee gives a reason of the precedent limitation to the members of the Church onely over which God gives his Ministers power and not over strangers See 1 Peter 4. 15. Dâ—e 〈◊〉 yee judge is it not a thing notorious and common amongst men that a judge can exercise his jurisdiction but onely over those that are within his precinct that are subject to his tribunall V. 13. Put away purge your Church from this incestuous and all suâ—h vicious and scandalous men and leave the care of punishing those who are strangers to the faith to God CHAP. VI. VER 1. DAre any hath hee the heart and face to doe it A matter Namely a suite in any civill matter Goe
conscience 1. Cor. 8. 10. and not to confirme him in his error nor give him any cause to triumph ouer you if he be an idolater See Gal 2. 4 5. V. 29. For why should I give an occasion by vsing Christian liberty indiscreetly in such things to have this gift of Evangelicall liberty condemned and blamed as a ptophane licence V. 30. For if I if it be a singular benefitt of God to be freed from those burthensome and anxious ceremonies of the law we must beware least by a licentious vse wee do dishonour the benefactor V. 31. To the glory giving him all honour your self and procuring all others to doe the like CHAP. XL. VER 2. IN all things namely all my doctrines instructions and rules concerning manners and the publick ordering of the church Though there were in both those things great defects in the Corinthians but that evill came rather from some particular persons the from then whole body which was yet found and dutifull to the Apostle Others that you would remember me in all things the ordinances he meanes especially the rules conterning the order and governement of the Church V. 3. But I a new precept or renewed by the Apostle concerning common ciuility for habit namly that women in publick assemblies of the church should be couered and men should have their heads uncovered by reason that in those places and times the covered head was signe of subjection and an uncovered head contrary wise of liberty and command wherefor that they might keep in the church that degree amongst sexes which God had established they were to observe such signes and markes thereof as were vsed by the common consent of nations See Gen. 20. 16 and 24. 65 that the head that the masculine sexe is immediatly next under Christ appointed by God to be soveraigne Lord of the world but the female Sex is subject to the masculine as well in the state of matrimonie as in the principall parts and actions of life Christ as he is mediator in which quality he received from the father the empire of the world distinguished from the eternall and essentiall which he hath of his owne nature common with the father V. 4. Praying namely publickly in the church prophecieing that is to say expounding and treating of the 〈…〉 s of salvation in the church Ro. 12. 4. Oâ— beeing there present as an auditor covered so that his face be covered which was the manner of couering women were wont to use his head namely CHRIST the representation of whose dignity he obeureth and vilifieth by this signe of subiection Or his owne head spoyling it of that signe of superiority V. 5. Prophecieth being in the church when the foresaid act of preaching is done there fore a woman is forbidden by the law to speak publickely in the church 1. Cor. 14. 34. 1. Tim. 2. 11. 12 her head namely her husband vsurping the badge of his supremacie or to all the masculine sexe or to her ownhead takingawayits â—itting ornament from it for that is the meaning is it is â—itting that custome should second nature now nature hath given a woman the natural vaile of the haire wherefore she is obliged to make use of the other artificiall vaile to cover her head which a woman ought to hold to bee as proper for her as her naturall vaisâ— of haire V. 6. To be shorne that is to say to weare no haire at all or to weare it short as men doe V. 7. As he is representing to the world and especially to woman as it were a pourtraiture and beame of Gods majesty and command is the glory is a looking glasse of mans dignity because that the first woman was created like unto him of him and for him whrefore she is as farre inferior to him as the image or representation is to the originall V. 8. Is not hee lookes to the womans first creation V. 10. To have power as who should say to go foorth in publick in a modest and civill manner for this necessity of womens covering the head tooke place but only out of doores and not within doores And if they went abroad without a vaile they were reputed as desbauched women like runn away servants or souldiers that have not their masters or captains passe Others expound it the marke that she is under anothers power because of the for the woman might sayâ—men are contented that we should go uncovered and they give us way foâ— this slight usurpation of the badge of preheminence which he longeth to them The Apostle answereth though men would give consent to this disorder yet the Angels who are contiunall guardians of the Church and assistants in their assembles they would be offended at it V. 11. Neverthelesse this is to moderate those things which were spoken v. 8. and to shew that not wiâ—hstanding mans preheminenc and yet both in regard of naturall propagation man is engendred by the womans means and likewise in the communion of Christ order of grace they are both equall receaued into the communion of Christ. V. 12. For as The reason there of is that woman is of man kind which God will vnâ—te to himself in Christ seeing that shee came out of the first man and that consequentlie men are borne for women according to God the soueraing author of order V. 14 Long haire as women doe which hath alwayes bin held an esseminate and shamefull thing V. 16. Seeme to be the Italian ill seeme to be if he will presumptuously undertake to contend against all reason and authority that the thing is in different We have no let there be a repression by our Apostalicall authority and by the custome of all the Churches which in such cases ought to serve for law Or let such an arguer alone and let every one hold himselfe to the laudable custome See 1. Cor. 14. 33. V. 17. In this as in other things wherein you deserve praise v. 2. Come together namely in the Church and in the most solemne acts of the celebration of the Lords supper not for the not to advance your selves any forwarder in faith charity and other vertues but to nourish and increase contray vices especiallie divisions and factions V. 19. There must be it is a thing unavoidable by reason of the divells malice mâ—ns wickednessesses and Gods most Iust iudgement and most wise councell and according to the frequent predictions of the holy Ghost heresies that is to say Sects and dissensions concerning the tenets and grounds of doctrine how much more then will there bee discords in the affections and wills among you namelie in the Christians Church approued as one should say cleare and of good mettle V. 20. This is not namely then when you celebrate the holy supper together with your feasts of charity to make contributions for the members of the Church according to every mans power acts 2. 42 2. Pet. 2. 13. Iude. 12. To eate lawfully according to the true meaning of this
that eauen in this glasse we can not yet behold this image but couered ouer with manie circumstances of words and corporall significations accomodated to our manner of speaking and to our apprehension this is taken out of numbers 12. 8. Facâ— to face openlie and as it were by direct line we shall have a full light of god and of all his misteries agreeable to our perfect happinesse I Know I my self though an Apostle and so much enlighâ—â—ed shall I Know I shall com to the perfect marke and effect of mine eternall election in acompleate Knowledge of God and full coniunction and communion with him Knowen to be chosen accepted of and marked for his Rom. 8. 29. Gal. 4. 9. 2 〈◊〉 2. 19. V. 13. Now that is to say even in this life these three chief Christian vertues are and doe operâ—â—e in true beleevers at all times whereas miraculous 〈◊〉 were to cease presently after the foundation of 〈◊〉 churches the greatest for faith and hope shall have no more place in the life everlasting Romans 8. 24. 2 Corinthans 5. 7. Heb. 11. 1. 〈◊〉 charity shall ver 8. and besides because charity is 〈◊〉 end of the other two Because man receaves by faith and apprehends by hope that he may enjoy by a perfect love by which he also giveth to the Lord what he hath receaved from him and in this correspondency confisteth the accompâ—â—shment of conjunction with God and of mans beatitude CHAP. 14 Vâ—â— 1. PRophecy that you may receave the miraculous gift of Gods spirit to be able â—â—â—blikely to expound Gods word and apply it to his churches use Num. 11. 25. 29. 1 Sam. 10. 5. 10. which amongst all these other gifts is the most proâ—â—table and edifying Whereas the Corinthians did more desire the gift of tongues as that which caused more admiration noâ— regarding what fruit the Church reaped thereby V. 2. For prophecie is a gift more excellent theâ— that of strange tongues for by it is communicâ—ted light and instruction to the Church to the and with vnderstanding of it which ought to be the proper and of speaking out which speaking is but an â—â—profitabel sound vnto God who onelie vnderstands iâ— Misteries what he propounds of the vnknowne doctrine of saluation in an vnknowne language by this gift of the spirit is a incomprehenciable as iâ— it were a hidden secrets neuer reuealed V. 3. To edification namely things which serve 〈◊〉 the instruction advancement and confirmation of the faith even as the two subsequent vses are referred onely to a mans manner and custome oâ— living V. 4. Edifieth because he only understandeth it See upon 1 Cor. 12. 10. V. 5. I would I say not but that they who have received the gift of tongues may put it in practise so it may be for a holy vsee as to confirme the faith and not for a vaine ostentation the church not vnderstanding it these miraculous gifts beeing often ioyned with personall vices great that is to say he hath a more precious gift because it profiteth more then that of strang tongus which without being understood roduceth nothing but a vaine admiration he interpret for in that case he doth the office of a prophet these two gifts beingsometimes ioyned on with the othâ—r see concerning this gift of interpreting upon 1. Cor. 12. 10. V. 6. Now that which you admire in others would you finde it good in mee who am your Apostle namely that I should come unto you with the gift of tongues onely which gift is so largly conferred upon mee by the holy Ghost v. â—8 would you not rather expect from me an understanding seâ— mon more befitting mine office of Apostle and more profitable for you by revelation namly if I should propose unto you some particular thing belonging â—oyour faith or salvationwhich I had learned of God by some immediate reâ—elation or apprehâ—nded and taken out by discourse and reasoning out of the generall grounds of Gods word by prophecy ng namely by a genrall exposition of Gods truth whither it be by a miraculous gift which is prophecying or by an ordinary faculty which is learning V. 10. Ofvâ—iâ—es that is to say of nations which have differing languages V. 11. Therefore if as the diversity of languages they being not understood breeds a kinde of alienation amongst men and makes them one alien to another hindering their communication so this gift of unknowen tongues wiâ—hout understanding them cannot any way do the Church any service in its true communion V 13 That speaketh namely by a miraculous gift Pray that let him desire oâ— god to grant him the power likewise by such another motion of the holy Ghost to propound that in the vulgar tongue as he had pâ—opounded in an vnknowen tongue see vpon 1. Cor. 12. 10. V. 14 For if the necessitie of this is most expresâ—â—e Knowne in publicke praier wherein according to Christs command common consent is required Math. 18. 19 which cannot be vâ—lessâ— it be vnderstood and therefore if the moâ—on of the spiret driueth on to make a prayeâ— in an vnknown language it is necessarie that it should be inâ—eâ—preâ—ed either by him that made it iâ— he hâ—ve the gâ—â—t or â—y some other My spirit Gods sâ—â—â—â—t frameth 〈◊〉 me by way of supernaturall inspiration the concepsions and words of the prayer and driues me to the uttreing of them but in the meane time the naturall facultie of the mind or vnderstanding by which the naturall and ordinarie speechis produced to communicate it self to others ceaseth in me and yeelds no edification Therefore the conclusion is that one was not to vse this gift of tongues publicklie for a vaine ostentation V. 28. but onlie in a time of need when They were to reproue infidels or conuert nations of an oâ—knowne language and if that gift were made use of in a Church which had not the naturall use of his language that did speake he himself was to interpret it or some bodie else for him that the church understanding it might be instructed and by the miraculous expression confirmed V. 16. Else When the meaning is That the praiers made and praises givan to God publikelie in the Church ought to be made by the same spirit motion and affection in all which is imposible if all doe not understand the mening He that namelie the common sort of people which in the holie assemblies sate in places destinct from the pastors and other Ecclesiasticall persons such as those were who had that gift of tongues Say Amen that is to ay ioyne his vows assents and intentions to a speech which he vnderstandeth not V. 18. Speake more hence it appears that this gift of tongues as well as of other miracles was more largelie bestowed upon one then upon another and that it was generaly bestowed upon all the Apostels who weare to goe ouer all the world V. 19. With mine see upon v. 14. V. 20. Children to feed your selues with and glorie in vaine things
bee altogether rejected Or by singular miracle having not beene framed noâ— prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ— my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â—3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâ—ipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâ—s also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. â—hâ—sse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râ—ject likewise any thing as may induce you thereunto by a necessary consequence also vaâ—ne which you will not agree unto seeing you yet persevere â—â—d glory in the profâ—ssion o 〈…〉 V. 15. 〈…〉 d we which likewise was most abâ—urd and impossible to â—erswade the châ—â—ches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A â—â—llen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâ—fe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ— this world is alwayes mostwiâ—tâ—hed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâ—tch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâ—eâ—a wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâ—ce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mâ—n the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâ—ivation of his elect when he shall namely when the sonne oâ— God who in quality of Mediator hath bin established king or the whole world â—â—d especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâ—hout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch 〈…〉 g the meaner forâ—e thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâ—e to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary â—ite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
assertion of what he saith that in all this he spake in Christ namely by a motion of his spirit as Rom. 9. 1. and not through any fleshly selfe conceipt or selfe love Or hee declares that presentinâ— himselfe before Gods terrible Majestie he puts farre from him all regard of himselfe Ver. 20. Such as I namely corrected having 〈◊〉 mended all those defects that were in you Such 〈◊〉 you namely a severe punisher Swellings of pride or discord of minds and enterchangeable disdaines V. 21. Humble me that is to say afflict me wiâ—h shame and griefe for your doings who are my children and should be the glory of my ministery and the joy of my person Bewaile that is to say least I do with a great deale of griefe and bitternesse exercise the severitie of Christian discipline against them See 1 Cor. 5. 2. CHAP. XIII VER 1. I Am comming namely that I send you word that I am comming to you 2 Cor. 12. 14. Some beleeve that by these commings hee meanes the Epistles which he had written to them whereof the first is that which is mentioned 1 Cor. 5. 9. and is not now extant the other two are those which doe yet remaine Established the meaning is These three warnings of my comming shall bee as so many witnesses by which if you do not amend you shall bee sufficiently convinced of incorrigible rebellion to proceed to a sentence already penned 2 Cor. 10 6. Now this is spoken not to the whole body of the Church of which he had testified better but to some corrupt part thereof Ver. 2. I told you namely in this selfe same Epistle 2 Cor. 10. 2. Which heretofore and have not beene corrected by mine admonitions And to all other namely to the whole Church if it connive at other mens sinnes 1 Cor. 5. 2. V. 3. Yee seeke that is to say by reason of your obstinacie you will trie whither Christ whose instrument and Minister I am in words and deeds shall have power to ratifie my threatnings by his judgemâ—nts See 1 Cor. 10. 9. Which to you ward as he hath powerfully established his spiritual kingdome amongst you so can he by vertue of that execute judgment amongst you V. 4. Through weaknesse because that in the humane nature which he had taken upon him hee had subjected himselfe to all kind of miseries and even to death it selfe Hee liveth that is to say hee hath bin raised by the glorious power of God the Father Rom. 6. 4. which is the same power as his own Ioh. 10. 18. and now hee lives in heavenly glory and sheweth that hee lives by divine and miraculous effects For wee also that is to say you may see the example of what I say to you concerning Christ in us the Ministers of his kingdom it is true that wee in our persons doe participate of that first state of misery and death of Christ but in our ministery towards you we can if need bee shew the similitude of his life and strength in effects of divine and celestiall power See 2 Cor. 10. 3 4. In him namely in the communion which we have with him in all his states See Rom. 6. 3. V. 5. Whether you bee for proofe of what I say consider your selves and take notice if so bee you have not quenched the gift of Gods Spirit and are quite forsaken by him what the life and power of Christ dwelling in your hearts by faith is in producing the admirable effects of spirituall life in you Ver. 6. But I trust this examing of your selves may bring you againe to judge riâ—htly of us namely that Christ hath not rejected us to be no more i◠〈◊〉 and not to accomplish by us what hee hath begun Or also that we are no false Apostles nor disloyal servants V. 7. Not that we I doe not in this seeke miâ—â— own credit but only Gods glory to your salvation Which being assured let me if any one will behelâ— a false Apostle I care not for it V. 8. For we he gives a reason for this his prayer v. 7. as if hee said in so doing you have no reason to feare the power which God hath given me v. 3. 4 for I do not make use of it against the lovers of the Gospel which do voluntarily submit themsâ—lves unto it but for their edification and profit 2 Cor. 10. 〈◊〉 V. 9. For we are he proves that hee did no abuse his power for hee did not imitate the tyrants of the world who doe keepe their people low and in feare for to use their absolute power alwayes for hee contrariwise delighted in nothing more than to see beleevers strong and vigorous in the actions of spirituall life for to have cause to proceed towards them in benignitie and mildnesse as disarmed of that terrible power This also besides what he had desired for them V. 7. Your persection namely that all 〈◊〉 be set in a good and orderly state amongst you Or your reunion namely that there may bee no more parties and sects amongst you but that you may all perfectly consent in Christ and in his truth V. 10. To edification namely to a more proper and principall end See upon v. 8. V. 11. Of love the Italian Of charitie namely the Author and approver of it Ver. 14. The communion namely the gift of the spirit common to all the Church whereby all the members thereof are united to Christ their heâ—â— and one with the other as the members of the body are by the soule THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE GALATIANS THE ARGUMENT AFter Saint Paul had founded the Churches of Galatia a Province of the lesser Asia it happened that certain false Doctours had troubled them and had caused many to waver by meanes of a false doctrine namely that to be justified before God it was necessary together with faith in Christ strictly to observe Mosaicall Ceremonies as a part of mans righteousnesse appointed by the Law and to introduce their errour the easilier they had vilified the person and Ministerie of Saint Paul as not having the degree and authoritie of Apostle equall with the rest seeing he had not been called nor chosen by Christ himselfe as the twelve were whose calling was therefore authenticall and undoubted and yet they did still retain the use of those same ceremonies amongst the Iewes though indeed it was by toleration and for a time as things indifferent having lost their ancient sacred character and to an end altogether different from that as those false Apostles did teach Saint Paul therefore watching perpetually for the preservation and advancement of Gods worke which he had begun writes to the Galatians for to set them again into the right way and to confirme them in the truth and at the very first blaming their inconstancie he sheweth that the Gospell cannot varie in its substance which he had preached unto them by divine revelation and by a full Apostolicall authoritie received from God
Are justified namely that pretend and believe to be partly justified before God by the Law Fromgrace from Gods grace which before you made profession of accepting in Christ. V. 5. For we that is to say you separate your selves from Christ withdrawing your selves from the common meaning and belief of the Church whose whole hope is to be absolved at the last judgement and enter into everlasting life by the meanes of One onely Jesus Christ. Through the spirit namely taught and inspired by the holy Ghost or following the spirituall meanes which the Gospell propounds in Christ and in his Spirit and not the carnall and elementall ones of the ceremonies of the Law Heb. 9. 10. V. 6. Which worketh namely which is a true and lively faith and sheweth it selfe to be such by the fruits of a new life comprehended under the love of God and of ones neighbour Rom. 13. 8. of which faith is the root because it joyning a man with Christ drawes his Spirit from him and tha◠Spirit is the soveraigne cause of all good workes See Iohn 15. 4 5. Iam. 2. 17 26. V. 7. Did run you were in a good way of faith and were gone happily forward towards the marke of your heavenly calling See Phil. 3. 14. V. 8. Of him namely of God V. 9. Leaven that is to say a little false doctrine Matth. 16. 12. doth easily corrupt the good minde of a man in the rest or a small number of heretickes may infect the whole Church V 10. Through the Lord namely through his grace and power No otherwise than I have at other times taught you and now confirmed unto you in this Epistle V. 11. And I for a personall proof of this truth consider that if I would retain the Mosaicall ceremonies I might avoid the persecutions of my nation which are raised against me onely for that cause and therefore seeing I do refuse to do it you may conclude that my conscience which may serve for example and rule to your consciences doth not consent to it See 1 Cor. 15. 30. The offence namely the occasion of the persecutions which do so much offend and alienate the world from the Gospell is cut off seeing they are at this time stirred up onely by the Jewes through a false zeal to their ceremonies see Gal. 6. 12. Phil. 3. 18. V. 12. Cut off wholly separated and banished out of the communion of the Church in the bodie of which they are like unto so many plagues and cankers V. 13. For brethren the reason of this my desire is because that they remaining amongst you disguised in sheepes clothing do hinder the course of your vocation burthening you with the observances of such things as are contrary to Euangelicall libertie by which the holy Ghost carrieth Believers couragiously on to their supernall end To the flesh namely licentiously to satisfie your fleshly and vicious appetites under pretence that those ancient forbidding Lawes are disannulled By love the Italian for charitie have a care you do not offend the weak brethren in indifferent things using your libertie undiscreetly and unbridledly Rom. 14. 13 15 20. 1 Cor. 6. 12. and 8. 9. and 10. 24 32. V. 14 The Law from which though Christ have taken away the power of judging the faithfull before God yet it is left unto them for a perpetuall rule of true obedience and conformitie to the will of God their father V. 15. Ye bite he hath a relation to the controversies which were bred amongst Christians concerning the Jewish ceremonies maintained with great instance by some and by other some violently rejected Rom. 14. 13 1 Tim. 1. 4. and 6. 4 5. 2 Tim. 2. 25. Ti◠3. 9. One of another namely that in stead of receiving the Jewish ceremonies for fear of being persecuted by the Jewes you do not upon the same occasion ruine one another without any persecution V. 16. Walke in Order your whole life and actions according to the instructions and motions of the holy Ghost as well in the spirituall forme of Religion which is proper to the Gospell as in holinesse of life Not fulfill that is to say withstand the reliques of the old man and the naturall cor 〈…〉 tion which yet remaineth in you Rom. 7. 18. 〈◊〉 3. V. 17. Tor the he gives a reason for what he had said that following the spirit one ought to renounce the flesh namely because they are two beginnings and motions which are directly contrary in their qualities and actions So that ye the Italian that you may not do whatsoever you will I speak this concerning the strife between the flesh and the spirit which is in every believer to the end that under pretence of Euangelicall libertie or of the presence of the spirit you do not take leave to do whatsoever you please seeing that there may be some motion of the flesh therein which is contrary to the motion of Gods Spirit It may also be translated so that you do not the things that you would as much as to say so that you are hindered from doing good in that perfection as you desire Romans 7. 15 19. V. 18. Under the Law namely under the servile and scrupulous pedagogie of the ceremoniall Law nor yet under the morall Law which doth severely command and inexorably condemne but under that milde and most effectuall conduct of the holy Ghost working in you V. 20. Heresies the Italian Sects or heresies which are also effects of the corruption of sin as well in the affected ignorance of the understanding as in the perversenesse of the will fixed upon its own opinions lover of singularities and vainglorie rebellious against the truth failing in charitie c. V. 23. Against such the Italian against such things that is to say the Law of God that is so harsh and terrible to all men that are in the state of sin is not so to Gods children who do no more fight against it of pure malice nor are not fought against by the curse of it but do voluntarily submit themselves to it and it through the spirit of grace becomes to them a milde mistresse of their actions and guide of their life and is no longer an inexorable forme of judgement against their persons V. 24. And they though the root of the foresaid vices be also in believers and in the members of Christ yet by his spirit Rom. 8. 13. and by imitating his crosse Rom. 6. 6 they mortifie it suppresse the endeavours and smother the effects of it Rom. 6. 12. V. 25. In the spirit being by it regenerated into a new life V. 26. Provoking spighting and purposely doing acts of offence and prouocation against other men CHAP. VI V erse 1. OVertaken that is to say discovered to be guilty or have runne into it inconsiderately and not out of any deliberate malice Ye which are namely the bodie of believers in whom the worke of the holy Ghost remaineth safe without being spoiled or spotted by any grievous
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
appeared nor the glorious manifestation thereof all that is yet in safe custody with God in Christs person Strive therefore to attaine to that Soveraigne end by a continuall exercise of holinesse Phil. 3. 11. 12. 14. V. 4. Who is our namely in the communion of whose Spirit you subsist in this state of spirituall life whereof Christ is as it were the root and spring which gives and preserves it V. 5. Your members namely all the affections motions and concupiscences of corrupt nature whereof is composed all that masse of vice which is called the body of sinne Rom. 6. 6. Col. 2. 11. Or by members he meanes all the vicious actions of the body Rom. 8. 13. V. 6. The children See upon Eph. 2. 2. 5. 6. V. 7. Walked that is to say which you sometimes practised Ye lived when you see all your heart and delight in them and were wholly given to them as men in whom sin raigneth V. 10. Which is renewed the renewing of which is not fulfilled in an instant but goeth forward by degrees in holinesse according as the lively enlightening of the Holy Ghost encreaseth by meanes whereof all the remainder of the worke of regeneration is accomplished Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23. V. 11. Where there is in which worke of sanctification all these regards conditions and qualities doe neither availe nor hurt And God in producing of it hath no respect unto them But Christ Christ alone apprehended by faith for the remission of sinnes is the onely spring and cause of all good and salvation to all believers and living and working in them by his Spirit to regeneration V. 14. Above all these the Italian instead of all these to the end that you may worke all these particular things Get you a habit of charity which is the root of all these vertues The bond namely the only meanes of a true and perfect union which ought to be between believers aboue all humane conjunctions and which containeth perfectly in it selfe all the duties whereby men are joyned with God and one with the other V. 15. Of God namely that holy tranquillity in your Spirits and that spirituall concord which God requires and creates in his beleevers Rule namely governe and temper all your affections so that they may all yeeld and have a relation thereunto In one body namely in the communion of the Church which is Christs body Thankefull for the benefits received from God and men V. 16. Let the word namely the doctrine of the Gospell have a firme seate in your hearts and in the middest of your Church and as the soule dwels in the body to preserve it alive to cause it to grow and operate by it So let this active truth be in you in abundant fruits of good workes With grace in a godly gracious manner which may allure and edifie the hearers See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts by a lively feeling of the soule and not with the lips onely V. 17. In the name calling upon his holy Name and according to his command and to his honour and service V. 18. In the Lord namely as it is fitting for women that are in Christs communion as members of his Church Or according to his command Or in respect and by vertue of him V. 20. In all things which belong to the right of parents and whereunto children are lawfully bound Ephes. 5. 24. V. 21. Lest they be lest they put off all manner of affection and desire of being thankfull to you Despairing through your immoderate rigor of obtaining your good wils Or lest they lose all joy of heart and so run into precipitate resolutions V. 22. In all things as v. 20. According to the namely your corporall and worldly masters As Eph. 6. 5. Eye service See upon Eph. 6. 6. V. 24. Of the inheritance namely the heavenly inheritance which though beleevers doe obtaine meerely by vertue of their adoption yet it is promised unto them likewise by the name of reward and guerdon for to incite them to doe well The Lord who being the Soveraigne Lord of all giveth and appointeth to every one his vocation and thereby exerciseth his command in the world CHAP. IV. Vers. 1. EQuall that is to say all enterchangeable duties of masters to servants V. 2. Watch being alwaies attentive and ready and fittingly prepared to present them unto him V. 3. Unto us as to other Apostles and Evangelists who are not prisoners as I am A doore namely that he will give us opportunity and occasion to preach his Word being at libertie V. 5. Without namely infidels and those that are strangers to the Church to give them no cause of offence or of hating persecuting and slandering the Church but rather to gaine them to you and edifie you V. 6. With grace with holie and spirituall mildenesse and in a fitting manner With Salt namely with wisedome and discretion or with good understanding which may excite and please the taste of the hearers See Marke 9. 50. V. 7. In the Lord in his worke or in the communion of his mysticall body V. 9. Onesimus some thinke it is the same as is spoken of Philem. 10. V. 11. Of the that are Jewes converted to Christianity These onely are Or mine onely workecompanions In Gods Kingdome which have been c. That is to say those that are with me and are worthie workmen The Kingdome namely in preaching the Gospell by which God gathers together and governes his Church and distributeth his everlasting goods V. 12. Labouring servently the Italian fighting assisting you in your troubles and oppositions with his servent prayers to God Perfect being no longer children but of full age in strength and understanding to know and performe the will of God See Matth. 5. 48. 1 Cor. 14. 20. V. 13. Laodicea these two Cities were neere Colosse Col. 2. 1. 16. From Laodicea it may be understood of some Epistle that the Apostle writ to the Laodiceans which was to be communicated to the Colossians and is now lost like divers more 1 Cor. 5. 9. Phil. 3. 1. yet without any diminution of the perfection of holy Scripture which consists not in a certaine number of bookes but in the full revelation of all the doctrine which is necessary to salvation and questionlesse hath in other places the same doctrines as were contained in those Epistles which are lost V. 17. In the Lord namely in his worke and service Or looke to the degree of service which thou holdest in the communion of his body V. 18. Remember that you may assist me with your prayers to confirme you in the faith by mine example and to give me occasion of comfort by your perseverance and other vertues Grace namely the grace of God in Christ. THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT SAint Paul as Saint Luke reports Acts 17. had by his preaching converted divers Iewes
and many Gentiles in Thessalonica a City of Macedonia But by reason of the violent persecution which was there stirred up against him by the Iewes he was constrained suddenly to depart from thence Whereupon having a little while afterwards heard how that poore infant Church was grievously molested through persecutions He had sent Timothie to them from Athens to strengthen it and encourage it to persevere and having heard from him of the happy and laudable state it was in he writes this Epistle to it Wherein at the very first he gives God thankes and praiseth the Thessalonians for their readinesse and alacrity in receiving the Gospell and for their faith charity and patience in the profession of it according as he had taught and preached it to them with all loyalty study efficacy and hearty affection Then he comforteth them in their afflictions by Christs example and by his owne and that of the Churches of Iudea And tels them that being hindered from performing his hearty and fervent desire in visiting them he had sent Timothie unto them by whose relation he had been singularly comforted And againe gives God thanks praying him to encrease their gifts and to confirme them unto the end Then he exhorteth them to holinesse charity and peace and to bestow their times in laudable exercises and to forbeare lamenâ—ing and grieving excessively for the dead And to comfort themselves in the assured hope of a blessed resurrection the manner of which he sets downe teaching how that though the time of Christs comming to judgement be hidden yet it ought hourely to be expected with watchfulnesse and holy preparation and at last after divers holy exhortations he saluteth and blesseth them CHAP. I. VER 1. SIlvanus some hold it was the same as is called Silas in the Acts of the Apostles Which is which through faith in Christ is in Gods grace and covenant and is engrafted amongst his true people V. 3. Your worke namely the fruits and effects of your lively and working faith not of a dead and idle faith Gal. 5. 6. Jam. 2. 17. Labour namely the duties of true charity performed by you not sparing your selves in troublesome and dangerous times and occasions Patience namely your voluntary and constant patience in the crosse which is maintained by the certaine hopes of everlasting goods which are promised for it See 2 Cor. 4. 17 18. In the sight namely every time that we present our selves before God to pray unto him Or I speake truely as in the presence of God 2 Cor. 12. 19. Gal. 1. 20. Or this is added to shew the truth and sincerity of these vertues in the Thessalonians V. 4 Knowing finding and knowing that you are Gods true elect by this certaine proofe namely that the holy Ghost hath imprinted in your hearts the Gospell which I have preached to you â—nd hath engendered a lively faith in you V. 5. In power with a divine efficacy of the holy Ghost V. 8. Sounded out the fame thereof hath by your meanes been spread over all the neighbouring Provinces V. 9. They themselves namely the believers scattered all the world over What manner of how our persons and our ministery have been received by you and how Gods word hath taken place amongst you CHAP. II. Vers. 1. IN vaine unprofitable and fruitlesse as would have been if we had for feare of persecutions forborne to Evangelize unto you V. 2. In our God namely trusting in his assistance and vertue Contention namely oppositions persecutions and cares V. 3. Uncleannesse namely from any infamous or vitious affection as from sordid avarice infamous flattery or dishonest dealing See 2 Cor 6. 6. 7. 1. V. 4. To be put in trust as faithfull Stewards V. 5. A cloake or a pretence that is to say hidden and dissembled waies to worke our owne gaine and profit V. 6. Burthensome taking of you such things as we have need of which we have not done vers 9. 2 Cor. 12. 13. V. 13. Worketh bringing forth in you all manner of Christian vertues and especially constancy in suffering afflictions for the Gospell V. 14. In Christ that is to say Christian and by faith in Christ engrasted into the Church which is his owne body As they have namely the beleeving Jewes V. 16. Fill up the Italian addeth fill up the measure namely so full as Gods patience hath limited it should be filled See Gen. 15. 16 The wrath as Gods judgement hath been extreamely provoked by them so is it fully fallen upon them See Job 36. 17. V. 17. Taking front you as a father from his children The more this short absence hath not one whit lessened mine affection but rather enflamed and encreased it 19. For what have not I cause to love you thus dearly seeing your conversion is such an excellent fruit of my ministerie by which it hath been made glorious and hope besides my present joy to be therfore crowned with everlasting glorie at Christs comming Even ye As well as other Churches which have been founded and taught by me CHAP. III. Vers. 1. FOrbear Endure the discomfort of your absence and the desire I have to see you To be left It is likely that this hath a relation to what is spoken Acts 17. 15. and that after Timothie was come back to the Apostle in Athens he sent him backe to Thessalonica V. 2. Timotheus to supplie in part by him what we could not performe by our presence V. 3. Appointed And placed by Gods vocation to be conformable to Christ as well in afflictions as in glorie Rom. 8. 17. 28. A terme taken from souldiers that are sentinels in their watch-house and to other duties belonging to martial discipline V. 8. We live notwithstanding all our miseries and death which is present before us we are safe and sound and very chearfull if that ye stand firme and sound in your faith in Christ. V. 9. For what this so happeneth unto us because God gives us in you incomparable cause of joy and comfort for which we cannot thanke him sufficiently Before our that is to say spiritually or with a hearty joy of which he is a witnesse or acknowledging the cause thereof to proceed from him onely and giving him thankes therefore V. 10. Perfect Instruct and confirme you more fully in Christian doctrine and finish the establishment of your Church which shortnesse of time would not suffer me to do at my first comming V. 13. Establish that by meanes of the gift of charitie which is the spring of all good workes you may persevere in true holinesse approved by God without any voluntary offence or malice At the comming that you may be known to be such by Christ himselfe at the last judgement or untill his comming With all his this may have a relation either to the establishment in holinesse in the communion of all believers as Ephes. 3. 18. Col. 3 4. or to the last comming of Christ accompanied with his holy Angels Zech. 14. 5. Matth.
and foment this light and this fire of the gift of the holy Ghost and especially of those gifts which have a relation to the holy ministery See 1 Thes. 5. 19. 1 Tim. 4. 14. By the putting for God did joyn his grace and power to his sacred Ceremony which was appointed by Christ did then likewise begin the miraculous gifts of his Spirit Act. 8. 17. 19. 6. Of my hands it should seem that by the imposition of St. Pauls hands Timothy received the miraculous gifts and by the imposition of the Colledge of Elders hands 1 Tim. 4. 14. he was installed in the ministery with a publique blessing V. 7. For God the meaning is kindle up Gods gift and doe not let it goe out nor be smothered up through bodily feare For such a kinde of feare is no wife the worke of Gods Spirit but is quite contrary to it Which is here said because that peradventure the Churches afflictions and especially St. Pauls had terrified and affrighted Timothy Of love namely a holy love of God and of Christ with which the beleever being enflamed doth freely suffer all manner of adversities Of a sound mind by which the holy Ghost restoreth the troubled soule to tranquillity and keepes away such turbulent passions as feare it Others of moderation wisedome and of a sound understanding V. 8. The testimonie of the Gospel or of the free profession and preaching thereof Be thou partaker dispose thy selfe to beare couragiously thy part of the crosse which is joyned to the profession of the Gospell Or professe them publiquely that in the Gospels cause for which I suffer thou hast all things common with me According to being upheld by the strength of his Spirit or making use of his power therein and not trusting in thine own strength nor in worldly means V. 9. An holy by a Divine and Heavenly and not by a humane calling or by which we are sanctified Given us which hath been used towards us in our everlasting election In Christ See upon Eph. 1. 4. V. 10. Abolished hath perfectly freed his from eternall death so that for them there is no more death he having abolished the cause thereof which is sinne and also taken away from corporall death the sting of curse and the power of keeping his members and beleevers perpetually under it 1 Cor. 15. 54 55. Through the Gospel seeing that in it is set down not onely the knowledge of this spirituall life but also the fruition of it by faith V. 12. That which I have committed that is to say the right to the crowne of eternal life is already mine through his grace though I am not yet possessed of it but he himselfe keepes it safe for me to give it me at his appointed time 2 Tim. 4. 8. Or he meanes according to the Hebrew phrase the soule departing out of the body Psal. 31. 5. Against that day or untill that day namely untill Christs comming to judgment V. 13. The forme namely the doctrine which I leave as a patterne or example for all men to imitate as wel in the substance as in the manner of teaching it See Rom. 2 20. 6. 17. Sound See 1 Tim. 6. 3. In faith by these words he signifieth either the two principal parts of Christian doctrine Or the two vertues by which the Apostle had taught it as 1 Tim. 1. 14. or by which Timothy was to keepe it Which is namely the spiritual faith and love which Christ teacheth and frameth in all the true members of his body V. 14. By the holy Ghost namely by his power and grace which thou oughtest carefully to employ to this effect V. 15. Which are in namely the Christians of Asia who until that time had kept company with Paul See a Tim. 4. 10 16. V. 18. Of the Lord namely of him himselfe or of the Lord for Jesus Christ his sake Unto me or generally to the whole Church CHAP. II. Vers. 1. IN the grace in the lively feeling and firme apprehension of Gods grace by vertue of the reconciliation made by Christ or in the gifts and in the power of the holy Ghost which are bestowed upon all those who are members of his body Or in the sacred calling which thou hast in Christs service as Rom. 1. 5. Eph. 3. 8. V. 2. The things namely the doctrine of the Gospel and the precepts of the sacred ministery Commit thou namely in teaching and maintaining them in the publique office of Pastors V. 3. Thou therefore this is spoken in the sequel of verse 11. V. 4 With the affaires namely in other affaires and employments of an ordinary course of life which might draw him away V. 5. Strive for masteries 〈◊〉 publique sports and exercises as Fencing or Wrestling c. Lawfully namely according to the laws of the exercise accomplishing all the actions therein required even to the last V. 6. Must be first as I exhort thee to be faithfull in thy labour so I do assure thee of the reward according to Gods infallible promise V. 7. The Lord give thee he confirms this exhortation because that Timothies endeavour should not be in vain but being upheld by the Apostles prayers it should be blessed by God with a great increase of lively light and understanding Or he means I do desire this of God for thee do thou therefore likewise endeavour thy self therein that my desire may not prove vain by thy neglect V. 8. Remember so that by the hope of thine own blessed resurrection which depends upon Christs thou mayest be strengthned and born up in all thy troubles 2 Cor. 4. 13 14. V. 9. Wherein namely in the preaching and ministery whereof Is not cannot be stayed nor hindred Phil. 1. 12. V. 10. Therefore namely through the faith and hope I have which is grounded upon Christs resurrection For the Elects sake not onely for having preached the doctrine of salvation to them but likewise to give them a lively example and confirmation in faith patience and perseverance 2 Cor. 1. 6. and 4. 15. Which is whose foundation and onely cause is Christ and cannot be obtained by any other means but by the union with him through faith V. 11. It is a lawfull namely that a Christian ought voluntarily and constantly to suffer for Christ as he hath said before V. 13. He abideth that is to say this deniall on Christs side doth not make him any way fail in his duty but in him is an act of loyall righteousnesse which he alwayes performeth whereas in men it is perfidiousnesse V. 14. Before the Lord calling him to be a witnesse of this command and a judge against the breakers of it see 1 Tim. 6. 13. That they strive not that in matters of faith and religion all vain curious and sophisticate disputations and all passionate altercations may be avoided which produce no edification V. 15. Dividing the Greek terme is taken from the laying straight of high wayes or from drawing the lines of
Geographicall Maps And as Gods word is called a way so pastors ought not to draw it awry but to set it forth straight Others derive it from the distribution of food at a table or in a house by a father of a family to signifie faithfull and wise dispensation or distribution of Gods word see Matth. 24. 45. Luke 12. 42. V. 16. Shun or forbid and suppresse V. 17. Will eat Being once admitted into the soule it will penetrate to the totall extinguishing of the spirituall life thereof and having possessed it selfe of one of the members of the Church it will spread it selfe over all the body if it be not withstood in time V. 18 That the resurrection it is likely that their doctrine was That there is no other resurrection but the spirituall resurrection of the soul from death and stone 〈◊〉 the renewing of the state of the world under the Gospell the Scripture using this word oftentimes in this sense see 1 Cor. 15. 12. V. 19. The foundation Gods eternall election which is the first foundation of beleevers salvation laid by God himself cannot be moved nor brought to nothing to have the Elect seduced by such he 〈…〉 es or to cause them to fall away from the faith Matth. 24. 24. 2 Thess. 2. 13. Having this election is firm end setled by Gods eternall decree concerning those whom he hath taken to himself and is guarded by his continuall providence by which he accomplished his work in them yet will he have them cooperate by the power which they have received from him bewaring of all things that are contrary thereunto both in their life and doctrine Phil. 2. 12. 2 Pet. 1. 10. Nameth that is to say Makes profession of being a Christian. V. 20. In a great this is spoken to obviate the scandall of these Apostates who had been in the Church in which by this similitude he shewes that there are both elect and reprobate Matthew 13. 47. and 20. 16. V. 21. Purge himself working by the grace and power of the holy Ghost dwelling in him 1 Pet. 1. 22. 1 John 3. 3. From these namely from those which are spoken of vers 16 19. Or from these men namely keeping himself from the communion and infection of such Reprobates as were spoken of vers 17. He shall be in effect and really according as he hath been appointed by God to be so that is to say Gods councell shall in this manner be fulfilled in man V. 24. Patient in suffering of offences and injuries V. 25. That oppose that are of a contrary minde or inclination through ignorance but not through obstinate malice see Tit. 3. 10 11. V. 26. At his will this may be understood either of the Devils will by whom they had been taken or by Gods will by whom they had been freed CHAP. III. Vers. 1. PErillous or hard and troublesome in regard of the spirituall state of the Church Shall come upon the Church V. 2. Blasphemers or slanderers and defamers V. 3. Truce-breakers or irreconcileable and implacable as Rom. 1. 31. Of those that are good or of goodnesse V. 5. Denying having quite extinguished in them that inward vertue of piety by which it works in the 〈…〉 t to regenerate and sanctifie iâ— F 〈…〉 such as from the other 2 Tim. 2. 16 23. V. 6. For of he gives a reason of this his exhortation namely because that even in those dayes there were some such persons to the great dam 〈…〉 ge and corruption of the Church â—ead captive hold them in slavery by false perswasions cunning terrours of conscience and superstitious observances V. 7. Ever learning they make profession of being very studious i 〈…〉 sacred things but without any fruit either for want of being well disposed inwardly or because they follow false and frivolous instructions V. 8. Jannes and some of Pharaohs Magicians names Exod. 7. 11. kept by tradition on by some ancient writings wherein they are yet this day to be seen Reprobate who by reason of their perverse doctrine are abominable to God and ought to be rejected of all men or that have lost all manner of right and sound judgement concerning such things as belong to faith Rom. 1. 18. Tin 〈…〉 1. 16. V. 9. They shall proceed he speaks here particularly of the seducers of his time but vers 13. he hath relation to the whole number of them in generall which in after times should increase and advance themselves exceedingly in the Church as they did indeed V. 10. Manner of life the Italian my proceedings or my government and my wayes Or my precepts and instructions V. 12. In Christ namely in the profession of beleeving in him and in the communion of his Church V. 14. Hast been or which have been intrusted and committed unto thee see 2 Thess. 1. 10. 1. 1 Tim. 1. 11. Of whom namely of me whom thou hast sufficiently known to be a true Apostle guided by the holy Ghost and maist also be better affored thereof by the holy Scripture V. 15. Which is whose foundation and onely object is Christ with all his benefits Or which is 〈…〉 per to all his members Or which is towards him V. 16. Profitable that is to say appropriated unto and appointed for these uses For doctrins the Italian to teach what ought to be known and beleeved For reproof to reprove such false doctrines as ought to be rejected For correction of vices in â—ens lives and conversation For instruction to instruct them in precepts of a holylife and Christian conversation V. 1â— The man of namely the minister of God in his Church 1. Tim. 6. 11. May be perfect may be fully endowed and provided with all par 〈…〉 needfull for his office CHAP. IV. Vers. 1. THe quick as well those which shall at that time be found alive as those who shall be dead before see Acts 10. 42. Kingdom namely in the accomplishment and manifestation of it V. 2. He instant or apply thy self thereunto continually Out of season as fleshly understanding might judge it to be Exhort or comfort Doctrine with lively perswasions powerfull reasons and holy instruction V. 3. He 〈…〉 to themselves they will continually with new Doctours and Doctrines endeavour to please their corrupt appetites and their distaste of the onely food of the soul which God hath appointed which is his pure and meere word out of which there being nothing found they shall attempt out of their own minde to supply with a 〈◊〉 of frivolous things V. 4. 〈◊〉 〈◊〉 un 〈…〉 and uncertain doctrines and opinions V. 5. Full proof shew and make it appear unto all men by these assured proofs that thou art Christs true and faithfull Minister V. 6. For I am look to thy selfe and to thy Ministerie so much the carefullier because I know that I shall shortly be taken away from thee namely I who hitherto have been thy tutor thy guide thine example and upholder The time or the time wherein my body
a happy period For the joy namely to obtaine in his human nature the Heavenly glory and happinesse to which according to Gods order and his vocation he could no otherwaies attaine but onely by his Crosse and sufferings Luke 24. 26. Phil. 2. 8. 9. 1 Pet 1. 11. V. 3. Him that namely what the height of his person is and what the greatnesse of his sufferings hath been comparing them to the meannesse of your condition and the smallnesse of your sufferings V. 4. Unto blood namely unto death and bodily punishments for the first persecutions of the Church did generally extend no further then to the taking away of their goods or in outrages and disgraces Heb. â—0 33. 34. Peradventure he hath a relation to the freeing of those Fencers which were not condemned to die in that action after that they had plaied so long upoÌ„ the stage as that they were come to the losse of blood Against sinne namely against sinners and unbeleevers and against the whole Kingdome of sinne which is the divels Kingdome Oâ— against your own corruption which the Lord would reform by his crosse and it continually spurns against it V. 7. If ye so the fault be not in you for want of faith and patience the afflictions on Gods side are but onely visitations for correction very well b 〈…〉 ing a father and saving to you V. 8. All are namely all Gods children at all times See Psal 73 14. 1 Pet. 5. 9. V. 9. Of Spirits namely who of himselfe and immediately hath created mans soule and given it to him Or the spirituall father who hath regenerated our soules to his owne image in Christ. And liveâ— that by our afflictions we may obtaine the fruit and reward of everlasting life V. 10. For a few namely for the daies of our infancie for which these corrections are onely fit He seemes to point at the shortnesse of the time of our afflictions during our minority in this world opposite to the full and ripe ago of eternity See 1 Cor. 13. 11. 2 Cor. 4. 17. V. 11. The peaceable namely a just reformation and instruction joyned with a spirituall repose of the soule opposite to all manner of trouble of the flesh in afflictions V. 12. Last up take heart and strength knees to runne and hands to fight vers 1. 4. See Iob 4 3. V. 13. Make straight make the way of the Gospel plaine and easie for you by your voluntary obedience and using of it overcomming all difficulties that you shall meet upon the way So he will have the believers strength to overcome the roughnesse of the way and not the nature of the way to be altered by reason of the Travellers weaknesse That which is lest those who have neglected to strengthen themselves in Christian vertues be not through Gods just punishment put out of the way into apostacie V. 15. Fail of See Heb. 4. 1. 6. 4. 10. â—6 Any root lest any grievous scandall of heresie or apostacie growing and spreading it selfe abroad like a venomous plant Trouble you like poyson that troubleth the bodies health V. 16. Prophane person or impure and polluted person And under this name are comprehended all those who for the pleasures of the flesh do renounce the heavenly blessing as Esau did V. 17. The blessing when he would have had the holy Seed and Covenant of Gods grace preserved and propagated in him and his posterity He was rejected his request was denied Isaac telling him that he was excluded from it by Gods decree Mal. 1. 2. He found he could not get Isaac to alter his resolution Or his repentance could not take place and was of none effect Sought it namely the blessing V. 18. For ye he confirmes the exhortation of vers 15 16. by the grace of God communicated in all abundance and vertue by the Gospell which cannot be rejected nor contemned without grievous sinne And likewise incites and binds men to fulfill the Evangelicall precepts and exhortations and also gives the means and power to do it Rom. 6. 14. And to extoll this grace he compares the covenant of the Law full of rigor threatnings and terrour as it was figured by the manner in which it was given with the spirituall and gracious covenant of the Gospell That might be touched namely Sinai an earthly mount which God had forbad to be touched Exod. 19. 12. opposite to the spirituall hill of Sion v. 22. Gal. 4. 24. V. 19. They that heard see the meaning of this upon Gal. 3. 19. 20. V. 20. They could not they were quite cast down at that God willing to make a covenant with them should keepe them farre off from him with such terrible threatnings untill such time as having offered Sacrifices and being sprinkled with the blood of the Covenant they were admitted to come to God Exod. 24. 6 8 9 10. To shew that not the Law of it selfe gives accesse to God but the propitiation in Christs blood onely v. 24. V. 21. Moses though he was a Mediator of this Covenant and a figure of Christ Gal. 3. 19. yet he testified that the confidence of his soule towards God was not grounded upon the Law but upon the blood of Christ shadowed by the blood of those beasts I exceedingly feare this is not set downe in Moses his History and we must suppose that the Apostle hath known it and spoken it by revelation V. 22. Ye are come by the Gospell ye have been called and by faith you have been received into the communion of the Christian Church figured by Jerusalem and by Mount Sion See Galat. 4. 26. Of Angels which are part of this body of the Church V. 23. To the generall namely to the universall Church represented by that generall assembly of the people when the Law was given And Church of namely to the true and spirituall communion with the ancient fathers whose names are written in the booke of life See Exod 32. 32. Phil. 4. 3. The Judge not onely the Law-giver as when he gave the Law but as absolute and soveraigne Judge to pardon and absolve whomsoever he pleaseth To the Spirits namely to the company of beleevers soules who have been justified and afterwards perfectly sanctified and glorified in Heaven V. 24. To the blood namely to the participation of Christs blood spilt for the purging of sins and wiâ—h which all beleevers have been besprinkled that is to say which is actually applied unto them by the gift of faith to ratifie the new Covenant as the ancient one was ratified by the sprinkling of the blood of Sacrifices Exod. 24. 8. That speaketh which as one should say presents it selfe before God not to desire vengeance of the murtherous Jewes as Abels blood did of Cain Gen. 4 10. but to obtaine favour and pardon for them see Heb. 10. 20. 1 John 5. 8. V. 25. Him that namely Christ who is exalted into Heaven from whence he gloriously speakes to men by his Spirit and
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
Angels ordinarily appeared which was questionles bigger and higher then that of ordinary men V. 22. No Temple the meaning is that in stead of eternall signes of Gods presence which were anciently in the Temple God shall manifest himselfe face to face to his elect in Christ and they shall be all gathered in him to serve him for ever V. 23. The Lamb thus it is shewed that in the heavenly glory also Christ shall be the onely means of all the communication that the elect shall have in the glory and light of God V. 24. Shall walke figurative terms taken from the Prophets speaking of the Church here in the world to signifie the perfect glory happinesse and fulnesse which shall be in the heavenly life Or the everlasting glory is represented not onely in regard of the whole body of the Church when it shall be gathered into it but also in regard of beleevers in this world who aspire unto it as to the end of their race and harbour of their Sea-voyage whither all spirituall vertues wherewith they are endowed as true Kings in spirit are carried to be there made perfect and to beautifie that Temple of God and to that the following verse seemes to have a relation V. 25. For there shall be the meaning is I doe not adde nor by night as Isa. 60. 11. Speaking of the Church in this world because indeed there shall be neither night nor vicissitude CHAP. XXII Vers. 2. IN the middest this is spoken as by a relation to the earthly Paradice in the midst of which stood the tree of life Gen. 2. 9. Either side of the River the Italian the River which ranne on each side that is to say which went about this divine Garden on two sides The Tree all these things are spoken by figure for as man lives by the fruites of the Earth the Fruits are brought forth by the Plants the Plants subsist by the watering So in Heaven the Church shall enjoy everlasting life by the perfect communion and conjunction which it shall have with Christ figured by the Tree of life in whom all the fathers love is spread forth as a lively spring Which bare this is also said onely to shew the eternall lastingnesse and the abundance of this fruit of life The leaves this is taken out of Ezech. 47. 12. and may be referred to the perpetuall application of Christs righteousnesse and innocencie which is as it were his faire and alwaies fresh verdure by which the wound and disease of the soule which is sinne is healed by remission and absolution Mal. 4. 2. finally by this meanes signified that in Christ we have all things necessary for salvation comprehended in two parts which are the furnishing with all good things and the freeing from all evill V. 3. Curse that is to say no evill thing person nor action Or anathema that is to say curse or destruction V. 4. His name that is to say his image shall be perfectly imprinted in them and that which at this time lieth hidden in the secret of their heart where the said name is imprinted Revel 2. 17. shall then be fully manifested 1 John 3. 2. V. 5 No night neither of proper and naturall darknesse nor of any figurative darknesse figured by afflictions ignorance confusion c. No candle as if it were night Now the Candle or light of the soules in this world is Gods word Psalm 119. 105. 2 Pet. 1. 19. the use and preaching whereof shall then cease 1 Cor. 13. 8. V. 6. Of the holy Prophets the Italian of the Prophets spirits that is to say the author and director of all the Prophets inspirations V. 7. Behold a created Angell speakes here as it appeares by the following verses yet this is spoken in Christ the everlasting Gods person V. 10. Seale not that is to say doe not hide them from the Church publish them that they may be meditated upon by all beleevers for their necessity because the accomplishment of these things will begin to be very shortly and it is sitting they should be forewarned in time against all chances see Isa. 8. 16. Dan. 12. 4. V. 11. Let him be that is to say in these latter daies those that shall remaine hardened in their sins shall by Gods judgement be abandoned to the divel and their own wicked lusts and be deprived of all safeguard light and guide of the holy Ghost see Ezech. 3. 27. 20. 39. Dan. 12. 10. Amos 44. Let him be righteous the Italian Let him be justified that is to say let him increase and be confirmed in faith more and more whereby his sinnes may alwaies be forgiven him and he may have a continuall and confirmed feeling of it and may more and more abound in fruits of grace and in all manner of good workes V. 14. May have right that is to say they may be partakers of Gods everlasting goods as his children and so may enter into the everlasting Country and inheritance V. 15. Dogges namely uncleane prophane and abominable persons Sorcerers or poysoners V. 16. Morning-Star I am he that bring the light of knowledge and of Gods grace into the World after the night of ignorance and sin And the great day of glory after the darknesse of the state of this lower world V. 17. The Spirit namely the holy Ghost which breeds these sighes and holy desires in the hearts of beleevers and generally in all the Church which is Christs bride who also of her own free will answereth his motions See Rom. 8. 23 26. 2 Cor. 5. 2 4. V. 18. I testifie the Italian I professe some discourses of S. Johns making up the close not onely of this booke but also as it is likely of the whole body of the bookes of the new testament see Deut. 4. 2. 12. 32. Prov. 30 6. V. 19. Out of the Booke other texts or copies have it out of the tree of life V. 20. He which namely Christ the onely revealer of these mysteries Amen S. Iohns answer V. 21. With you all other copies have i 〈…〉 with all the Saints FINIS a Clem Alex. lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rignat peccatum vcl ut Rex vel ut tyrannus a Devirginant Pet. Abr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Qui non â—odo animum integruÌ„ sed ne animam puram consâ—rvant Cic. in Verrem c John 12. 40 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Plutarch and cited by Bishop Jewel in his Preface againâ—t Harding 2 Pet. 3. 16. No Scripture is of private interpretation Some particular observatioÌ„s concerning this particular Workâ— Rationale Theologiâ—um l. 2. c. 6 Jewell against Harding 2 Sam. 6. 6 7 Acts 19. 14 Bernard