wind By this tempestuous and scorching wind Jon. 4. 8. is meant Gods judgement executed by the meanes of the Chaldeans Ezek. 19. 12. in the furrowes that is to say notwithstanding Egypts assistance and reliefe V. 12. The King namely Jehoiachim v. 2. 3. V. 13. Of the namely Zedekiah v. 5. and hath taken that is to say hee hath carried them away with him to weaken the Kingdome so much the more and for to have hostages by him V. 17. Made for him Hee shall doe Zedekiah no good who was straitly besieged by Nebuchadnezzar Jer. 37. 57. V. 18. His hand namely his faith and promise V. 19. Mine oath namely the punishment for breaking the oath hee had made in my name V. 22. Take off This begun to be put in execution in Zerubbabel who was of the blood Royall and brought the people out of Babylon but the perfect accomplishment is in Christ the everlasting King and sonne of David Isa. 11. 1. a tender hereby are meant Christs weake beginnings in his humane nature who was descended from the ancient stocke of the Kings of Juda. V. 23. The mountaine namely in my Church which spiritually is higher then any worldly height Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it all nations shall come under the Messias to shelter themselves from all evills V. 24. The trees namely the great ones and Princes of the world CAAP. XVIII Vers. 2. HAve eaten have sinned and the children have suffered for it as the sins of Mannasâ—â—h are remembred upon Judah and the sinnes of Jeroboam upon the ten tribes See Lam. 5. 7. V. 3. Any more Since you make my patience an argument whereupon to tax my judgements I will hereafter bring them presently upon him that sinneth and lay open your iniquities like unto the iniquities of your forefathers for which I have heretofore punished you V. 4. All soules I am equally God and Judge of all not accepting of persons And if I doe delay my generall punishments it is out of my superabundant goodnesse And if the children doe beare the iniquities of the fathers it is according to justice either by reason of their imitating them or in so much as I punish them in their body and goods which they have from their fathers But the judgements upon the soule which proceed absolutely from me and is mine have no other cause nor foundation but every ones owne works V. 6. Hath not eaten namely of the idols sacrifices whose service was done upon hils and mountaines Ezek. 22. 9. See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20 21. List up his that is to say shall have detested them with all his heart Desiled by adultery V. 10. Any one the Italian any thing like to one Heb. the brother of any of these things V. 11. Any of those namely all the good deeds set downe before v. 7 8 9. V. 13. His bloud He shall suffer the capitall punishment for his owne sinne and he shall be the causer of his owne death Lev. 20. 9. Acts 18. 6. V. 17. Hath taken off his hand the Italian hath withdrawne that is to say keeps himselfe from wronging or oppressing him though he might have cause to doe it V. 19. Why He sheweth that those prophane men contending with the Prophets did seeke to catch them and make them confesse either that Gods judgements were not just in punishing the children for the fathers sinnes Or that the Prophets limitations and expositions were contrary to Gods Law Exod. 20. 5. Deut. 59. When the meaning of my Law is that I will punish the sinnes of the fathers upon the children in case that they follow their fathers examples which I doe often suffer to fall out so through my secret judgement And if through my speciall grace I doe sanctifie them so that they doe not follow their fathers steps they shall also be exempted from the punishment V. 20. The sonne namely the innocent sonne who is by my spirit purged from his fathers wickednesses Yet this is no generall rule in respect of the body and bodily goods in which God in all seasons hath visited the children for the fathers sinnes but must be understood of the everlasting punishment of the soule or especially and particularly of the corporall punishments of those times The righteousnesse that is to say every one shall receive either a reward for his good works or punishment for his evill works V. 22. Shall live He shall be delivered from the common evils of this world and shall attaine to everlasting life to which the true way and direction is the pure and constant conversion of a sinner V. 23. And live Or had I not rather that he should be converted from his evill wayes and live V. 25. Ye say the Italian will ye say will you yet dare to taxe either mine actions with injustice or my words and my law with contradiction Are not your All the injustice is in you who follow your fathers wayes and not in me My Law agreeth well with this doctrine but your understanding is perverted V. 26. When 〈◊〉 This is the rule of my soveraigne Justice that the death of every one shall be the punishment of his owne proper sinne as the order of my mercy is to give a sinner hope that he shall be restored by repentance Both the one and the other ought to be well enough knowne unto you but that in this contestation you fight against your owne consciences V. 30. Every one and not for the sinnes of their fathers as you impute it to me Your ruine the Italian a stumbling blocke to you to cause your ruine V. 31. Make you give way to the spirit of grace to whom it properly belongeth to regenerate a man who cannot doe it of himselfe Ier. 13. 23. Ezek. 11. 19. and 36. 26. CHAP. XIX Ver. 1. FOr the Princes namely for Jehoahaz Jehoiachim and Zedekiah last Kings of Judah in whom consisted the remainder of the people of Israel V. 2. What is thy mother a Lionesse that she layeth namely every one of those Kings Or thou Nation of the Jewes Jerusalem wherein you have been borne and bred hath for a long time been a city of bloud and violence and hath brought forth Kings of the same nature V. 3. One of her namely Jehoahaz who was carried away a prisoner into Aegypt 2 King 23. 33. Jer. 23. 11. V. 4. Their pit or net a terme taken from the hunting of Lyons V. 5. When she saw namely Jerusalem when she saw that there was no hope that Jehoahaz should be restored tooke another namely Jehoiakim appointed to be King by the King of Aegypt 2 King 23. 34. V. 6. Went A description of Jehoiakims treaties with other Kings and chiefly with the King of Aegypt which was also the cause of his ruine V. 7. Their Cities namely the Cities of his people by his extorsions and violences 2 King 24 4. Jer. 22. 17. By the noise by his cruell and
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
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he
hee wipes of this scandall shewing how that Gods promises were neverthelesse firme towards them to whom they were destined by him at the first in his secret counsell namely to all true Israelites in spirit created and framed by him to bee his true people Aud that therein appeared Gods Soveraigne power to be adored with all humilitie in chusing from everlasting and saving in his due time those which were acceptable unto him from amongst the whole masse of humane generation which was corrupted and lost in Adam Leaving the rest to the rigour of his justice against their sinne brought up to a fulnesse in many by a voluntary and obstinate refusall of the remedy of his grace Whereby the one have no reason to complaine of Gods justice nor the others to extoll themselves thorow pride Seeing that lying in the same perdition they are delivered out of it thorow meere mercy And therefore hee exhorteth the Gentiles who are called in stead of the Iewes to a deepe humilitie perseverance and holy use of Gods grace And on the other side he comforteth the Iewes because that even from that time God verified his promises towards many of them called and converted to the faith and would at his appointed time restore and bring againe the whole body of the Nation together with the Gentiles into the possession of his covenant Then he goeth on to exhort to Christian duties as well towards God as in themselves and towards other men brethren or enemies Princes and Magistrates weake members of the Church in knowledge and faith especially concerning the use of Mosaicall ceremonies concerning which there were great contentions and scandalls in the Church in those dayes And in conclusion he recommends them to the grace of God and himselfe to their prayers CHAP. I. VERSE 3. WHich was made namely in his humane nature which is a meere creature and was assumed by the sonne of God in unity of person see Joh 1. 14. Gal. 4. 4. V. 4. declared as by asolemne and soveraigne sentence Psalm 2. 7. to be the true sonne of God against all false judgments calumnies contradictions and doubts of the world Luke 1. 35. 1 Tim. 3. 16. According to namely according to his divine nature called Spirit 1. Tim. 3. 16. Heb. 9. 14. 1 Pet. 3. 18. which was before covered under the infirmity of the flesh but in his resurrection and after it manifested and shewed in power of divine glorie by effects which we are in altogither to bee admired V. 5. Grace namely this singular gift of beeing his Apostle Or the guifts necessarie for so eminent an office for obedience to cause the Gentiles to Submite unto and receive the Gospell by faith thorow which Gospell Christ raigneth over men all nations namely the heathen ones whose Apostle especially Saint Paul was acts 9. 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name the Italian by his name to cause him to be acknowledged Or by him in his name by his authoriie and comimssion V. 6. Called manifest ye are paraâ—rkers of his covenant and members of his Church by his word directed to us and made effectuall by his spirit V. 8 Through Jesus Christ who is the means of this great good for which I give thankes and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him the whole amongst the church Scattered overall the world V. 9. With my spirit the Italian in my spirit namely in my soul which is as it were the spirituall truth in which God is served by beleevers Or with my spirit that is to say with mine heart and intimate affection V. 13. That I might have that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie and the salvation of his Church V. 14. Debâ—our namely bound by mine office of Apostle to procure the salvation of all men and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power without any destinction of nations or conditions V. 16. The power namely the only most effectuall means to save man so he have faith in Christ who is therein proposed whereas man in his owne nature was not sufficient thereunto Rom. 5. 6. and the law of God it self was weak through the flesh Rom. 8. 3. to the Jew to which nation the Gospell was first to be preached See acts 13. 46. to the Greek under this name are comprehended all the Gentiles whereof the greatest part and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue V. 17. For therein is the he proves that by the Gospell man obtaines life and salvation namly because it presents unto 〈◊〉 the onely meanes and cause of life namely the true righteousnesse which is Christ imputed to man through grace and imbraced by him by a lively faith whereunto Habakuks saying hath a relation who attributing the meanes of obtaining and professing a spirituall life unto faith doth consequently also attribute unto it the meanes of obuining righteousnesse which is the onely cause of the said life Gal. 3. 26. So that faith vivifieth in so much as it justifieth Now this righteousnesse is called Gods righteousnesse because he is the supreame Author of it having appointed his sonne who was true God for to fulfill and acquire it and that hee out of his meere grace bestoweth it upon his elect and accepts of it for their absolution and that it alone can subsist before his judgement Dan. 9. 24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy Rom. 3. 26. From saith that is to say more and more according as the faith increaseth and groweth strong so it doth more and more enjoy the benefit of this righteousnesse Or the revolution of his righteousnesse is receaved by a continuall act of faith which never ought to cease unall it be come to its fulnesse and accomplishment in the life everlasting V. 18. For the he proves that men have need of this imputed righteousnesse for to bee ssved because that of themselves they are all unrighteous as it appeareth by Gods evident judgements upon all mankinde From Heaven as from the throne of his justice Seeing the effects thereof can no way have a relation to inferior causes or evidently as comming down from heaven Ungodlines and unrighteousnesse these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth namely all that light knowledge of God and of his nature judgment and will as hath remained in them after sinne ver 25. See Rom. 2.
from it Matth. 6. 24. Of obedience to the law of God unto righteousnes namely to be approved by God under which is also comprehended the reward of life V. 17. That ye were that having heretofore bin slavs to sin God through grace hath freed you by the Gospel to which you have willingly submitted your selvs as to the pattern model of your regeneration like unto a mettal which is melted or some other soft kind of stuffe which taketh its forme from the mould into which it is cast V. 19. I speak this similitude of corporall slavery doth not perfectly agree with the necessity and â—e of serving God wherein there is no force at all used and where Gods spirit inclineth the soule to a milde and voluntary obedience but the weaknes of your understanding in wel apprehending this liberty alien from al manner of licence and indifferency and in wel using of it requireth to have the matter laid open to you under such terms See 1. Cor. 7. 22. and 9. 21. 1. Pet. 2. 16 your flesh namely the natural vice of ignorance and perversnes of understanding which remaineth inbelievers and makes spiritual things hard for them to apprehend in their own naturall sence and to make good use of them unto iniquity namely actual iniquity V. 20. For when you must not divide your service for when you were under the yoak of sin righteousnes had no power over you therefore likewise now that you are under the kingdome of righteousnesse you must utterly renounce the tirannie of sin V. 21 What fruit consider what was the reward of your bondage then it was nothing but death therfore by the lamentable and horrible state that you were in then you may judge what a happy state you are now brought into to cleave unto the one and altogether flye the other See Rom. 7. 5. V. 22. Yee have you reap this good by your subjection to God that you are even in this world sanctified and regenerated to newnes of life a true beginning and pledge of the everlasting and glorious life V. 23. The gift namely of these 2. works of Gods grace towards you and in you namely of the free justification and spiritual sanctification wherof the first is the cause and the 2. the beginning and introduction into eternal life thorow Christs benefits who got you the first by his blood and obedience and the other by his spirit CHAP. VII VER 1. FOr I speak he speaks this to shew that hee did specially direct his speech to the Iews who in all reason should have bin best instructed in al the effects of the law Now all this is to declare and confirm what he had spoken Ro. 6. 14. that believers are no more under the law and the effect of sanctification no more then the benefit of justification cannot be expected nor hoped for by the law but onely by Gods grace in Christ The law this may be understood of all laws obligations or personal covenants the power whereof ceaseth upon dead men as the marriage bond doth which is the strictest of all V 2. From the laws from the tye of marriage and from that bond wherein right she was tied to her husband V. 4. Ye also Christ hath ingrafted us into his mistical body and hath appropriated us unto himself to be the sole master of our consciences and the beginning of spiritual life in us by vertue of his resurrection by which he was really made the head of his Church hath received the fulnesse of his spirit to distribâ—â—e it unto the Church and produce in it the resemblance of his resurrection Ro. 6 4. and so he hath losed us from the hard command of the law which only condemned our consciences and by its inexorable vigor and impossible instances did drive men toâ— desperate rebellion are become al this former right which the law had to condemne and the power of kindling sin is annihilated in your behalfe even as if you were dead Ro. 6. 7. V. 5. For when it was convenient that wee should be thus appropriated to Christ to obtaine the end of directing our actions to God and to his service for whilest we were in our natural corrupted state having no other guide but the law the perverse affections which are the roots of sinnes being pricked forward rather then corrected or repressed by the law did produce their effects in all the parts of our soule whereupon there grâ—w nothing else but multiplication of causes of death By the law because it did exasperate and inflame that which it could not correct even as one contrary which is not able to overcome the other contrary doth strengthen it 1. Cor. 15. 56. In any members Sâ—e Rom. 6. 13. V 6. Delivered freed from that harshnesse of the law by which sinne being brought to dispaire did kindle more and more Wherein namely in sin Ro. 6. 2. whereupon the kingdome of sin being destroyed in beleivers the aforesaid accidentall effect of the law doth also cease namely of provoking the malignity of it Hold like slaves in iroâ—s Should serve namely God In newnesse moved and driven thereunto by this new power of the holy Ghost whereas the law did nothing but shew man his duty as in writing or picture without giving him any lively and effectual power therefore whereupon this old means of righteousnesse and holinesse hath been annihilated as impotent and unprofitable V 7. Is the that is to say is the law cause of sin or hath it any malignity or vice which of it own nature doth produce any such effect as to exasperate sin nay I had contrariwise the law discovers and condemns sin perfectly even in its first and smallest motions now the Apostle here doth represent himselfe in his former state of Pharisee very zealous of the law and how by it in his serious meditations and exercises hee could never obtain any victory upon sin but there alwayes was bred a furious provocation of sin by it V. 8 But sin that is to say considering the extreme rigor of this commandment which condemned me to death for this concupiscence which is unavoidable my natural vice was too far from being corrected or extinguished threby that did I through despair abandon my self to an indifferent desire seeing that all my labour to represse some part thereof was in vaine Was dead as it were a sleep and deaded if it were not kindled again by the law working lively upon the conscience for then the opposition of it against the evil which raigneth in sin causeth one to grow obstinate against 〈…〉 nd the aforesaid despaire for not being able to give it full satisfaction drives a man to give over all manner of endeavour and affection of studying to doe it V. 9. I was namely in the time of my Pharisaisme when I considered nothing but only the bark and out-side of the law and the outward discipline of it without entring into this profound cogitation of the spiritual
divine revelations inspired in the Prophets of thâ—se times by which God signified unto his Church the calling of such and such persons to his ministery as Acts 13. 1 2. 1 Tim. 4. 14. By them being by God and them assured of thy calling and that his grace and blessing will accompany thee Warre that is to say That like a souldier mustered under Christs banners thou mayest carry thy self faithfully and valiantly in thine office and set upon and destroy the devils kingdom and advance Christs V. 19. Faith namely sufficient knowledge full assurance and sincere profession of the truth of the Gospell Which some because they had a wicked will and heart God hath punished them taking away the Spirit of light from them that in the midst of the coâ—â—se of their vocation they might lose their faith and be drowned in errour and heresie V. 20. Delivered unto see upon 1. Cor. 5. 5 CHAP. II. Vers. 1. THerefore following the exhortation of chap. 〈…〉 of fighting the good spirituall warfare wherein the chiefest action and w 〈…〉 pons are prayer see Col. 4. 12. Supplications publike ones in the Church For all men without distinction of nation estate or condition V. 2. For Kings this seemes to be specified by reason of the 〈◊〉 opinion of some men namely that all civill order was prophane and that Kings were as so many enemies to God 2 Pet. 2. 10. Jude 〈◊〉 V. 4. Who will by as much as appears to us by his will revealed in the Gospell seeing he hath not by name excluded any nation or condition Matth. 28. â—9 though his secret will do make a distinction of his elect Matth. 29. 30. Acts 〈◊〉 48. Rom. 9. 11. and 11. 7. 1 John 2. 19. All men all manner of men of all nations and qualities V. 5. For there is the meaning is not That the cause of this indifferency under the Gospell is the unity of God the creator and preserver of all things and the unity of the Mediatour for the same cause might likewise have been under the Law for that depends upon Gods absolute will But the meaning is plainly That the time is now come wherein as all men do participate of the title of being Gods creatures and of the communion with Christs humane nature so God will have them particpate of his grace and of Christs benefit without any distinction of Nation or any outward qualities V. 6. Testified namely as he hath revealed this his Councell by the Gospell which he will have preached and testified by his servants In due time the Italian reserved by the proper termes that is to say which hath not been revealed in former times but onely now according to Gods decree V. 7. Whereunto namely to witnesse which In faith namely in the preaching of the doctrine of the Gospell and teaching the way to apprehend it which is faith or loyall and true V. 8. I will I do appoint it to be so by Apostolicall authority That men he means only males whom he onely permits to speak in holy Assemblies as well in publike prayers as other actions Every where and no more in the Temple of Jerusalem only as they did formerly Holy hands praying with that Ceremonie as was used of holding up the hands joyned with purity of conscience and works Without wrath see Matth. 5. 23. And doubting the Greek word may be understood either of contentions between men or of doubts and irresolutions of the soule for want of faith whereof the first hinders the exercise of prayer 1 Pet. 3. 7. the other the effect Jam. 1. 6. V. 10. Which becommeth the Italian as becommeth Others but with good works as becommeth men who professe piety V. 11. Learn in Ecclesiasticall assemblies V. 12. Authority no publike charge of Pastour or Doctor Over the man for it might have hapned that the husband might have been of the wives audience if she had spoken in the Church with censures severe admonitions and other acts of the holy ministery V. 13. For Adam the first man was not created for the first woman nor by her but contrariwise and therefore Gods first order must be observed in the Church where God re-establisheth that which hath been confounded and brought out of order by sinne V. 14. Deceived namely immediately by the Devill neither doth the story say that he was deceived by Eve but onely that he received the forbidden fruit from her and did eat of it see Gen. 3. 6. Was in the the Italian was the cause of that is to say Induced Adam to sin whereby for a punishment she was made the more subject to her husband Gen. 3. 16. V. 15. She shall though in the bringing forth of children and in the subjection to the husband God have imprinted the markes of the punishment imposed upon the woman whereby it might seem that amongst women there were no salvation but onely for them that are married yet by Christ all condemnation is taken away and these corporall evils do no way hinder the work of grace If they continue namely women in generall Sobriety the Italian honesty or modestie or temperance CHAP. III. Vers. 1. DEsire namely if he be moved by a holy and sincere affection to consecrate himself to God in the service of the Church and therein imploy those gifts which he hath received from him V. 2. Blamelesse that is to say Not infamous for any publike or offensive blame or vice nor stained with any equall qualitie incompatible with that holy office The husband that is Not married to two wives at once according to the inveterate abuse amongst the Jews nor hath not a concabine and a lawfull wife according to the licenciousnesse of the Gentiles nor hath not married a second woman after he hath put away the first without any lawfull cause V. 3. Not greedy of or not desirous to make any dishonest gain V. 4. Gravity in the father or reverence in the children V. 6. A novice namely one newly come into the Church and not yet sufficiently instructed and confirmed in the Christian faith He fall into he make not himself guilty of that sinne for which the Devill hath been condemned and rejected of God namely of pride for having a sacred office and divine dignity see 2 Pet. 2. 4. Jude 6. V. 7. He must have that those who are not members of the Church may have cause to speak well of him being witnesses of his holy and laudable conversation The snare namely in some occasion of infamy to his own person of prejudice to his ministery and of blemish to the profession of the Gospell through the deceits of the Devill V. 8. Double tongued speaking sometimes one thing and sometimes another or meaning one thing and speaking another a vice contrary to the simplicity required in good Deacons Rom. 12. 8. in whom there ought alwayes to bee a perpetuall agreement of words and of acts of true charity V. 9. The mystery namely the sacred Doctrine of the Gospell
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
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
See Judges 18. 12. CHAP. XIV VERS 4. THat he Namely Samson who enlightened with the knowledge of what he was called unto stood waiting to have the Philistims give him cause to contend with them to revenge himselfe or their tyranny over the people V. 6. Came mighâ—ly upon him In a moment he filled him with a supernaturall strength both of body and minde to confirme him by this act in his vocation as 1 Samuel chapter 17. verse 34. A figure of Christs first victory over the Devill by his death John chapter 12. verse 31. Hebrewes chapter 2. verse 14. He told not by the 8. verse it appeares that Samson did this act out of the way being gone aside from his father for some unknown cause V. 8. To take her To marry her solemnely a figure of the Gentiles calling Hosea chapter 2. verse 19. V. 11. They brought Under pretence of keeping him company and honouring him but it was indeed to sift him and look to him perceiving some terrible motions in him V. 12. Put forth According to the fine ancient custome especially at feasts to exercise their wits See 1 Kings Chapter 10. verse 1. A riddle A speech or obscure and intricate question hard to find out or resolve A figure of the Gospell which is a doctrine hidden from the knowledge of the flesh preached to the world in the time of the Gentiles calling 1 Corinthians chapter 2. v. 7. The seven dayes an usuall time for nuptiall feasts See Genesis chapter 29. verse 27. Sheets Which they carried about them as they do yet in these dayes in the East countrey to rubbe and dry themselves or to cast over their heads or other parts of their body or for other necessary uses See Genesis Chaptes 38. verse 18. V. 14 Out of the An expresse figure of the mystery of the sweet and saving food of the soule brought forth by Christs death by which he destroyed death and the devill See John chapter 6. v. 5. and Hebrew 2. 14. V. 15. Declare unto us By declaring it unto thee that so we may know it from thee A figure of the worlds vaine endeavours to comprehend the Gospell of themselves which cannot be understood but only by the revelation of Christs Spirit 1 Corinthians 2. 10. by the ministery of the Church which in the children of this aâ—e causeth a scossing of Christ and the persecution of his Church V. 17. The seventh day Beleeving it to be already beyond the prefixed time V. 18. If ye had not These words seeme to intimate some signe of suspicion of some secret and unchaste dealing with his wife which kindled a jealousie in him wherein the Spirit of God having a hand he was provoked had power to execute his vengeance upon the accursed and tyrannicall nation V. 20. To his companion To that Philistim whom Samson had chosen for his second-selfe in the nuptiall feasts according to the custome John chapter 3. v. 29. CHAP. XV. VERS 1. INto the chamber according to the ancient laudable custome by which women had their chambers severall from the rest of the houshold See Gen. 23. 2 and 2467. and 3133. V. 4. Foxes Whereof there was great plenty in that Countrey Cant. 2. 15. Now this act of Samsons containeth in it a figure of division of the wary councels of worldly men by which Christ setteth the world on fire Psal. 55. 9. Luke 12. 49. V. 6 Burnt A figure of the persecution of the Church whereby Gods judgements are redoubled upon the Church V. 7 Yet will I be the Italian hath it If I be not a manner of a reserved oath And after that I will not give over untill I have fully accomplished my revenge V. 8 Smote them He made a great slaughter of them without any weapons hurling them against the ground with spurnes and thrusts with his knees Etam See 2 Chron. 11. 6. V 9. Lehi A place so called by anticipation verse 17. V. 14. Loosed Not onely in the knots but even the very webs of them V. 16 With the In the Hebrew there is a kind of similitude between the word Asse and Heap as if he did say with the jaw-bone of an Asse I have made such a slaughter V. 17 Ramath-â—ehi That is to say the Hill of a jaw-bone or the slinging of a jaw-bone V. 18 A thirst A figure of Christs spirituall heat and thirst in the extremity of his combats and upon the very poynt of his victory upon the crosse John chap. 19. 28. Thou hast given Thou hast given him the meanes and power to obtain it V. 19 In the Jaw The Italian hath it A hollow stone according to others one of the teeth which was in the jaw-bone Enhakkore That is the well of him that called or cryed V. 20. Of the Philistims Namely when they ruled Israel for Samson did never quite free the people from the Philistims yoak that being reserved for David to doe who was the figure of Christ who shal accomplish the delivery of his Church at the last glorious appearing of his kingdome CHAP. XVI VERS 3. AND took A figure of Christ his glorious resurrection who could not be detained by death Psal. 68. 20. Acts 2. 24 V. 9 His strength From whence it came namely from the spirit of God and by what means his strength was preserved namely by meanes of his strictly keeping his Nazarite-ship through Gods siâ—gular grace which did tye Samson to that obedience whereby it is likely that he had some expresse manifestation from God though this gift was not common to all Nazarites V. 13 Weavest And windest it as the yarne for a web of cloth The seven Any haire divided into seven locks as the gift of the Holy Ghost are often represented by the number of seven in signe of perfection Exodus 25. 37. Zach. 3. 9. and 4. 2. Revelations chapt 1. verse 4. and chapt 5. verse 6. V. 14 Fastened To the loome having wound his haire about the yarne-beame V. 17 If I be shaven This did not depend upon the ordinary forme of the Nazarite who might be without the miraculous gift of corporall strength but it was a singular favour in Samson by Gods free will annexed to the necessity of his obedience in letting his haire grow For a figure of Christ true Nazarite in holinesse and also infinite strength and power and for a document that the spirit of sanctification ought to be and is in the faithfull a spirit of spirituall strength 2 Timothy Chapter 1. verse 7. V. 20 Was departed hath taken away his gift from him V. 21 He did grind In hand-mills as slaves did Exodus chapt 11. verse 5. Isa. chapt 47. v. 2. Mat 24. 41. V. 22 The haire And withall the gift of his former strength was restored unto him by the same free will of God even according as the sacred signe of his long haire waxed V. 23 Dagon An Idoll of the Philistims in generall though it seemeth his Temple was in
justice and beleef in thy merey see Ios. 7. 19. V. 36. teach them as well the knowledge as the practice through thy corrections V. 37. Plague all diseases and sicknesses which proceed immediately from superior causes or from God are so called in scripture V. 38. The plague namely their sin whereby they shall have wounded their conscience and whereby through thy punishments they shall be induced to seek remedy at thy hands through thy grace V. 39. According to not according to his former sinnes but according to his present repentance or impenitency V. 41. Thy names sake to worship and serve thee Or because he hath obtained the knowledge of thee V. 43. Is called that the name which it beareth of thy Temple is not vaine but accompanied with reall and admirable effects V. 44. Thou hast this is said to shew a lawfull warre undertaken by Gods command or according to common right whereby it must be undertaken by a necessary justice and a just necessity V. 47. Bethink themselves Heb. bring back the thing to their heart that is to say think seriously upon the true causes and remedies of their evills committed wickednesse or we have been wicked and guilty V. 49. Maintaine their cause against the unjust invasion and oppression of their enemies whom thou hast made use of to afflict thy people though they did nothing regard thee Isay 10. 5 6. and 47. 6. Zac. 1. 15. 51. Thine inheritance thine own peculiar people Deut. 5. 20. V. 59. Be nigh have thou them still in remembrance V. 63. Dedicated by solemn actions of prayers sacrifices and devotions began to settle it unto its proper sacred use see upon Num. 7. 10. V. 64. The King because the Altar could not serve for such a great number of sacrifices hee employed the whole Priests Court to that use being divinely inspired so to doe V. 65. Held a feast for seven dayes together the dedication was celebrated and for the other seven dayes following was the feast of the Tabernacles as may be gathered by 2 Chro. 7. 5. 9. the entring being the confines of the length of Palestine Numb 34. 5. 8. V. 66. The eighth day on the end of the last day of the feast of the Tabernacles see 2 Chron. 7. 9. Exod. 23. 15. for David his house and his successor CHAP. IX VERS III. I Have hallowed I have ratified the dedication which thou hast made of it that it may be the place where the signes of my presence and the manifestation of my glory on earth may remaine and that have I done within my selfe and made it manifest unto men that I have done it by the tokens of the cloud and the fire descended from heaven 2 Chron. 7. 1. for ever without any interruption untill the comming of the Messias So that you doe but keep the following conditions mine eyes the effects of my grace and providence shall there bee found and felt Deut. 11. 12. V. 7. Cast out I will withdraw my love from it and give over the protection of it and expose it to destruction as a foule and polluted thing V. 8. Shall hissâ— in scorn and horror V. 11. Gave Hiram for those Cities were as yet inhabited by pagans Iudg. 1. 31. 32. Wherefore Galilee was called of the Gentiles Isa. 9. 1. V. 12. Pleased him not and therefore he restored them to Salomon who did people them with Israelites V. 13. Cabul a name of uncertaine signification according to some it signifieth a durty or a sandy ground Others say that according to the Phenician language it signifieth a displeasing thing see Ioâ—h 19. 27. V. 14. Sent according to others he did send that is to say yearly as in way of tribute which is not very likely talents see Exod. 38. 25. V. 15. The reason the Italian the manner described vers 20. the levie of which see 1 King 5. 13. Millo this was a great terrace born up with exceeding strong walls set upon a deep precipice or valley which divided mount Sion from mount Moriah over against the Temple to the Southward see 1 King 11. 27. 2 Chron. 32. 5. V. 16. Gone up Gezer was a City within the Territory of Ephraim in which the Cananites had remained since the ancient times and were not driven out Iosh. 16. 10. Iudg. 29. And it is likely that either by reason of the difficulty of the enterprise or through some connivance of the children of Israel who had so long cohabited amongst these infidels Solomon suffered Pharaoh to assault it provided that the City being once taken should bee delivered into his hands in lew of a dowry or over dowry with his wife V 18. Tadmor some have believed that it is the city which in ancient times was called Palmira scituate in the confines of the Countrey toward Syria which was a small Countrey very fruitfull but encompassed round about with desart and sandy places and that it is the same as is called Tamar Ezec. 47. 19. V. 19. Of store for armes and victualls as Exo. 1. 11. for his Charrets see 1 King 4. 26. V. 21. Were not able see Iosh. 15. 63. and 17. 12. atribute of bond service this in the Italian is in vers 20. besides the tribute of their goods and Solomon herein seemeth to imitate that which was done to the Gibeâ—nites ' Iosh. 9. 23. and that these Cananites also were converted to the Lord for otherwise it was not lawfull to make any covenant with them Deut. 7. 2. Whereupon those nation were called the servants of Solomon Ezr. 2. 55. 58â— Neh. 11. 3. V. 23. Five hundred 2 Chro. 8. 10. this number is but two hundred and fifty but it is very likely that they did their service by turnes halfe of them at a time and that the fifty which are here over and above were as decurions or commanders of ten over the rest Now these Commissaries were Israelites the other inferior ones which were more in number 1 King 5. 16. were Strangers V. 25. Three times namely at the solemn feasts for he offered his daily sacrifices besides 2 Chron. 8. 13. offer by the hands of the Priests before thâ— Lord namely in the holy place over against the Arke the great curtaine and another partition being between V. 28. Ophir an Eastern conntrey of the Indies Gen. 10. 29. whence came the purest and finest gold Gen. 2. 11. 12. foure hundred and twenty 2 Chron. 8. 18. there are set down foure hundred and fifty whereupon some have thought that they are severall voyagâ—s which are mentioned for Solomon sent thither every three years 1 King 10. 22. CHAP. X. VERS I. OF Sheba of a part of Ethiopia Gen. 10. 7. the name which fame he had gotten through Gods benefits by meanes of his grace to prove him an ancient triall of wits used among wise men to finde out an ingenious explication of dark and intricate questions see Iudg. 14. 12. V. 5. His assent the Italian hath it the burnt offerings others
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
ordinary kinde of speech to signifie perpetuity as amongst men there is a difference between things that are but for a time and things that are for life V. 6. Prosperitie the Italian quietnesse that is to say ease and prosperity I said by a motion of carnall security though faith have no promise made unto it of exemption from all punishments trialls or exercises V. 7. My mountaine my Kingdome whose chiefe seat was in Sion Diddest hide that is to say thou diddest suspend the actuall influence and communication of thy grace V. 9. What profit he speaks after the manner of man as Psal. 44. 12 the meaning is canst thou out of my destruction reap the fruit and obtaine the end of thy glory in thy Church see upon Psal. 6. 5. Isa. 33. 18. In my bloud namely my violent death inflicted upon mee for a punishment which being joyned with the feeling of Gods wrath cannot produce in man the effect of praysing God voluntarily see Psal. 39. 11. Now all believers have alwayes abhorred such a kinde of death before they were reconciled to God and had a true feeling of his grace V. 12. My gloris that is to say my tongue or my soule Psal. 16. 9. PSAL. XXXI VER 1. IN thy righteousnesse namely thy upright and invariable truth and firmnesse of thy promises and covenant or thine equitie which consists in righting of those who are wrongfully oppressed V. 5. Redeemed mee that is to say my soule is thine because thou hast redeemed it from eternall death and therefore living or dying I will by an assured faith put it into thine hands being sure that it cannot perish but that thou wilt turne all mine evills and disastrous chances to my salvation V. 6. That regard that are given to Idols which have no God-head in them but that which the Idolator doth falsly attribute unto them nor power but what the Devill deceitfully doth lend them or generally those that put their trust in any thing but onely in God V. 8. Thou hast set thou hast established mee in a peaceable and secure estate V. 10. Iniquity the Italian my paines Hebrew mine iniquities because that death and all miseries proceed from sinne the Scripture doth often confound the names of the cause and of the effects V. 11. A seare by reason of horrour and griefe as if I were a person struck with some extraordinary curse of God V. 12. A broken vessell a broken potsheard or some old forsaken peece of tile V. 15. My times thou rulest and governest my whole course of life thou settest down how long it shall last and disposest and orderest all the passages of it V. 17. Let them be silent or let them be rooted out V. 20. Hide them thou settest them in safety in a place that is secure and hath an inviolable priviledge of freedome A kinde of speech taken from Princes secret and withdrawing Chambers which are sacred places From the strife from false accusations and calumnies from cruell slanders and from being wronged and insulted over V. 22. In my haste the Italian in my errour or hastinesse when I have by my calamities beene transported into irrigular thoughts and unseeming words PSAL. XXXII THE title Maschil this word is often found in the titles of Psalmes some hold it was some particular kinde of penning others expound it a Psalme of instruction or made by some wise and understanding body and therefore fitting to give instruction to others V. 1. is covered a figurative terme taken from the filths and ordures which men cover because they may not annoy and be loathsome to mens view so God cloatheth man with Christs justice and innocencie that hee may not bee moved to wrath and to reject him by reason of sin which would otherwise appeare in him but that he may receive him into favour beholding him in and through Christ see Gal. 3. 14. Rev. 3. 18. V. 2. No guile namely hypocrifie and dissimulation which is incompatible with true and justifying faith 1 Tim. 1. 5. V. 3. Kept silence when I have not disburthened my conscience by a sincere confession to God and have not with prayer sought the true meanes to obtaine grace My bones all my strength hath been destroyed and hath failed in me My roaring whilest I have done nothing but complaine grieveously for mine afflictions and have not sought a remedy for the cause of them which is sin not yet healed by thy grace V. 4. My moisture or greennesse that is to say all the moisture and substance of my body hath been consumed and dried up either by some burning disease or by the feeling of Gods wrath and all the vigour and gladnesse of my soule hath been quelled with the fire of thine indignation see Psal. 38. 3. 4. V. 5. The iniquity namely so much of sin as was criminall and deadly in thy sight for God after hee hath pardoned doth yet reserve unto himselfe the fatherly correction of a sinner and the curing of the wound and disease of the soule by many calamities by which David himselfe had been visited see Psal. 39. 12. 109. 24. V. 6. For this namely being taught and induced by mine example to put full confidence in thy mercy he shall desire it at his need When thou mayest that is to say whilst thou givest a man time and scope of repentance before thou dost pronounce the irrevocable sentence against the obdurate sinner and before thou hast taken thy spirit and grace from him either during his life or at his houre of death see Isa. 55. 6. John 7. 34. 8. 21. Heb. 6. 6. in the floods namely in great and generall calamities V. 7. My hiding place refuge and safeguard thou shalt compasse me thou shalt on all sides give me occasion to prayse thee and rejoyce in thee Or thou shalt give all thy people occasion by being participants of my deliverance to yeeld thee solemne thanks and make a publick rejoycing therefore V. 8. I will Davids words to every beleever With mine eye to guide thee and for to have a care of thy salvation V. 9. Least they come c. the Italian otherwise they will not come c. thou canst not rule them nor have any service of them before thou hast tamed and bridled them Others translate it that they may not come neere unto thee namely to doe thee any harme PSAL. XXXIII VER 1. IS comely that is to say it is their proper dutie fitting for their state and acceptable in their mouth and wherein hypocrites and wicked men ought to have no part for they prophane Gods name in what manner soever they take it Psal. 109. 7. Prov. 28. 9. Zach. 11. 5. V. 3. A new song that is to say sung with such fervencie as new things use to bee sung Or alwayes new according to Gods grace which never waxeth old Or sung by the motion of the new spirit of grace which doth not so much looke after the old benefits of the creation as
bridle or mousâ—e for my mouth his meaning is I will bridle my inward motions and swellings so that my tongue shall not run out which is the first and suddenest budding of sin Iam. 3. 2. 3. is before me I will see him flourish and prosper abusing Gods patience with insolency and persecuting of the godly V. 2. Dumâ—â— to not murâ—â—ure nor withstand Gods providence from good namely from that which was lawfull and reasonable for mee to speake in my sufferances for defence of mine innocency which was to complaine unto God and desire justice at his hands V. 3. Was â—â—t seeing I could not evaporate my passion in words I doe inwardly boile through impatience V. 4. Make mee to know seeing mine afflictions are such that it seemes they can have no end but only with my life I pray thee let mee know the prefixed time of it that according to it I may provide my selfe with patience Or doe thou shorten it that I may not be quite overcome V. 5. Behold hee seemeth herein to correct his former wishes or desires as if hee said But why doe I thus grieve at the lastingnesse of my miseries seeing that mans life is so short cannot I comfort my selfe in the shortnesse of my life which will also shorten my miseries see 2 Cor. 4. 18. an hand breadth or foure fingers breadth which is one of the least geometricall measures at his best state the Italian though hee stand that is to say though hee be alive or in a prosperous and well settled state altogether vanity he is like an abbreviate or compound made of all that is brittle transitory and decaying in this world V. 6. Walketh the Italian goeth and commeth this vanity of man is not only discovered at his death which is so sudâ—en but in the whole course of his life also which is like unto a flying shaddow see 1 Cor. 7. 31. they are disquieted or tossed to and fro the Scripture often joyneth trouble and vanity together and also confounds the termes see Hos. 8. 7. an irrigular tossing to and fro being proper to light and empty bodies V. 7. And now Lord though I know very well by the discourse of reason that death will end my miseries yet that is not my true comfort which consists in nothing but only in thy grace and salvation V. 8. The foolish that is to say the worldly man who is preoccupated with false and erroneous opinions transported with vaine passions and drunken with his own prosperity see Psal. 14. 1. V. 9. I was dumbe the Italian I grow dumbe now that I have through faith set my soule in peace and leaving aside mine enemies who aâ—e but secondary causes of mine evills I am come up by vertue of thy spirit to thee who art the supreame cause I can voluntarily keep silence and have patience which before naturall reason could not induce mee to doe V. 11. For iniquity namely when corrections are sent by thee for an expresse punishment of sin either in fatherly severity to thy children or as a judge for a punishment to the wicked like a moth which is easily crushed and killed see Iob 27. 18. Psal. 58. 8. or by a secret kinde of consumption as a moth gnaweth or fretteth a garment and makes no noise see Ioh 13. 28. Isa. 50. 9. Hos. 5. 12. surely in the violent and fierce wrath of God mans vanity is plainly discovered which is not so well perceived in the slow and unperceivable decay of nature V. 12. A stranger I am to make but a short stay and abode in this life by thy sufferance therefore doe thou that art the everlasting Lord use that mercy towards mee which thou commandest to bee used towards strangers that are pious persons Or regard mee as a poore stranger who am come under thy roofe for protection as all I doe acknowledge my selfe to be in the same state of misery as all my predecessors were ond therefore I desire the same grace and favour as thy hands as they had before mee V. 13. Spare mee mitrigate the violence of mine affliction recover strength by faith in spirit that I may 〈…〉 ish my course and the good fight obtaining the victory through a happie death after which there is no more beginning againe be no more in regard of this life in which the fight continueth and is ended by death PSAL. XL. VER 1. I waited patiently the Italian I waited long Heb. in waiting I waited V. 2. Horrible pit that is to say out of horrible and unavoidable dangers and calamities Psal. 18. 16. and 69. 1. 2. a phrase taken from high falls of waters V. 3. A new song see Psal. 33. 3. and feare shall by these wonders bee brought to an humble reverence and worship of God and to trust in his gooâ—nâ—sse V. 4. Respecteth not doth not stay to build his hopes and enterprises upon the Kings and Princes of the world Psa. 62. 10. 118. 8. 146. 3. nor upon any meanes or assistauce of prophane and idolatrous men Others he turneth not afâ—er those c. doth not imitate those who trust in their own powers or deceitfull wisdomes which are the two kinds of carnall confidence which are blamefull V. 5. Thy thoughts no man can iustly acknowledge nor yeeld thee sufficient thanks for the singular acts of thy providence which are infinite in number and surpassing in greatnesse All that can be said or known is but only in part and in generall V. 6. Thou didest not for all these kindnesses thou desirest no other sacrifice but the true and spirituall sacrifice of new obedience and thanks-giving without which and in respect of which all externall sacrifices are of no esteeme in thy sight Heb. 10. 5. this hath a relation to the abolishment of the sacrifices of the law by Christ either by allusion or by the declaration of some secret meaning revealed to the Apostle by the spirit hast thou opened the Italian hast thou boared by thy spirit thou hast opened my heart and mine understanding to make mee know love and desire thy law see Isa. 35. 5. Acts 16. 1â— Some think David had a relation to the law Exod. 21. 6. to boare or pierce his care who voluntarily did yeeld himselfe to perpetuall bondage and that the meaning is I of mine own accord have dedreated my seâ—fe to be thy servant and thou hast accepted of mee V. 7. Then said I namely after thou hadst disposed mee to thy obedienâ—e Ioe I come I answer to thy call and obey thy command I am ready to doe what thou pleasest this is also some intimation of Christs comming in the flesh in the volume Heb. in the roll according to the manner of ancient writing upon great long peeces of paper which were afterwards rolled up upon a little stick see Isa 34. 4. Ezec. 2. 9. it is written I doe submit my selfe to the obedience of thy law as if it were written particularly for mee Or to mee only and
falling into poverty the other a burning covetousnesse the one is never at rest and the other never satisfied V. 16. The grave Or hell The earth Such as your sands and deserts are V. 17. The Ravens The wickednesse of such children shall be punished with horrible kindes of death without honour of buriall their bodies flying upon the ground for foode for the fowles of the ayre and for wilde beasts V. 20. Such is Shee doth things so covertly and so close unlesse it please God that shee be taken and convinced some other way She eateth By these hidden termes is signified the act of dishonesty and the impudency in the dissembling of it or denying it V. 21. The earth These things doe cause great trouble amongst men as well in States as 〈◊〉 private families V. 22. For a servant For such kinde of people being raised to dignitie doe command imperiously and cruelly When be reigneth Whereby he becommeth insolent injurious and untamed whereas poverty is a very healthfull punishment for him V. 23. Odious By reason of her displeasing manners vitious and contentious nature See Deut. 21. 15. That is heire That hath succeeded her mistresse by marying with her master whereby she becommeth proud and intolerable V. 26. Feeble folke Without any strength or courage Yet can they finde a way to make holes in the 〈…〉 ks for their refuge as well as the â—â—erâ—â—st beasts V. 27. By hands As it hath beene observed in grâ—at swarmes of Locusts some flye in troopes turning one way and some the other way like diverse squadrons of an army V. 28. The Spider the Italian The Star-lizard Histories doe relate many things of the Star-lizard or Eâ—t his naturall understanding especially for the good of man to whom this creature seemâ—s to beare a great affection V. 31. A Grey-hound the Italian The Cock the Hebrew word is very ambiguous by some it is taken for a Steed barded for the warre By some for a Greyhound An he Goat Of according to others a Ramme V. 32. If thou hast If through rashnesse or pride thou hast committed any evill act or haste intended any evill especially if thou hast falled in thy respect towards thy Prince See Eccl. 8. 3. Lay thine Containe thy selfe bridle thy minde and bethinke thy selfe See Job 21. 5. V. 33. The 〈…〉 ing He 〈…〉 through off 〈…〉 ries and importunities 〈…〉 â—oth move another 〈…〉 to wrath Or he that lets his owne wrath burst out instead of quenching and appeasing it CHAP. XXXI VERS 1. LE 〈…〉 l It is likely this was some name given to Solomon by his mother after she understood by prophetick revelation that he was to succeed David in the Kingdome It signifieth one that is of God or that belongs to God that is to say a King appointed and consecâ—â—â—ed by him The prophecy the Italian The prophetick speech See Proverbs â—0 1â— and it is likely that Bathsheba by divine inspiration did fore arme Solomon with these holy precepts against the vicious inclination which he naturally had V. 2. What my That is to say what instructions can I give thee and what instructions are most necessary for thee Of my vowes That is to say for whose birth life salvation and blessing I have made so many vowes to God V. 3. Give not Weaken not thy body and thy minde through luxurie and unbridled lust which is the very ruine of Princes Prov. 7. 26. V. 5. The law the Italian The statutes Of God and of his law V. 6. Give strong The meaning is that if it was lawfull for any to drinke a little extraordinary yet it was not lawfull for Kings to doe it who were by right to keepe their judgement and understanding cleere and whole and had otherwise many inticements to stirre up the flesh but it was more lawfull and fitting for afflicted persons who wanted 〈…〉 and had need to drowne their sorrowâ—◠〈…〉 〈…〉 nally this is spoken comparatively and not absolutely V. 8. For the dumbe Namely for those that dare not cannot nor have not power to maintaine their right against the oppression of the mighty V. 9. Open thy That is to say s 〈…〉 ke freely and couâ—agiouâ—â—y according as thou shalt 〈…〉 de it to bee the â—ight V. 10. Who can finde That is to say Oh how happie shall that man be that shall have this good hap granted him by God V. 11 Of spoiâ—â— the Italian Of garment Heb. of spoiles that is to say of linnen and woollen raiment and other garments which women are to care for especially in former times in which women were wont to weave such clothes at home themselves V. 13. Willingly the Italian With delight Taking delight in their worke Others ac 〈…〉 ding to 〈…〉 delight of their hands that is to say 〈…〉 moâ—â— d 〈…〉 us to worke sometimes in one 〈…〉 worke and sometimes in another V. 14. She bringeth That is to say by selling of her worke to merchants which come ouâ— of faire countries she doth by such honest trading maintaine her family V. 15. A portion 〈…〉 Italian Their 〈…〉 namely their dayes worke Others their portion of food Prov. 30. 8. V. 23. Is knowne Is renowned and noted for his wives worth In the gates in publick meetings and co 〈…〉 which were held neeâ—e the gates of the City V. 24. Fine linnen the Italian 〈◊〉 Or exceeding fine linnen clothes V. 25. She shall rejoyce thâ— Italian she rejoyceth Having provided things necessary for her family according to her vocation she takes no more care for any thing that may happen leaving the rest to Gods providence 26. The law By her sweet and gracious speeches she sheweth how well she hath been bred and brought up V. 27. Of idlenesse That is to say idlely or nicely V. 28. Rise up Namely to shew their due respect unto her when she commeth V. 31. Give her let every one give her that praise honour and blessing which she deserves by reason of her vertues In the gates Namely in the peoples publick assemblies THE BOOKE OF ECCLESIASTES THE ARGVMENT THis booke was by the Greekes called Feclesiastes that is to say Preacher but by Solomon himselfe in his native tongue preacheresse Because that in this booke he bringeth in divine wisedome where with he was endowed making under his owne example towards the latter and of his life after hee had had so many tryalls and committed so many errors a solemne kinde of speech for a publicke confession and the instruction of the Church upon two very weighty necessary pointâ— The first is how a faithfull man may wisely governe himselfe in this world to live happily in it The other how he ought to direct his life towards the Soveraigne end which is eternall happinesse Upon the first he sheweth that since the world the essence the goods pleasures accidents and successions of it are nothing but vanity having no perpetuall lastingnesse no certains establishment nor no equall tenure nor succession wanting the
intentions and not in respect of thy justice in punishing of me V. 60. Vengeance namely their hostilitie and violence V. 65. Sorrow the Italian encumbrance namely sorrow perplexity and confusion CHAP. IV. Vers. 1. BEcome dim how hath it hapned that Gods people who were like unto fine gold and precious stones whereof the spirituall Temple is built have lost their lustre and dignity being scattered about like the stones of the ruine of a building V. 3. Sea-monsters the Italian great sea-fishes it is a kinde of a whale This is spoken onely to exaggerate the extremity of the famine which was such during the time of the siege at Ierusalem that father and mothers did forget their affection towards their children being distressed through their own wants V. 5. Embrace an Hebrew phrase to shew their gesture who lying in their beds do wrap themselves up in the clothes and coverlids see Iob 24. 8. As much as to say The children of curiousest breeding and of the best families have lien upon dunghils where common ordures have been thrown out seeking there for some mean kind of food V. 7 Nazarites who according to the Law Numb 6. 2. weâ—e bound to a more strict kinde of purenâ—sse Others translate it The most honourable men and which were of most note V. 13. For the sins this is not said to excuse the people but to aggravate the generall corruption which had reached even to these principall members in whom most holinesse was required and whose evil example bred more scandall and contagion and through whose default the Church came to be without any help see Ier. 23. 15. Mat 5. 13. V. 14. As blinde men the Italian Blinde men have wandred an amplification of the great slaughters which were made in Ierusalem either in the time of the Caldeans siege or under Manasseh and other wicked Kings 2 Kings 21. 16. whereby poor â—linde men could not avoid the defiling of themselves with the blood that was shed Num. 19 11. V. 15. When they the Italian and though they though they speedily withdrew themselves from such unclean places as were shewed them yet they could not chuse but defile themselves by touching of some dead carcase whereof every thing was full They said the very prophane people hearing and seeing the wickednesse of the Iews have judged that it was impossible that God should suffer them any longer V. 16. They respected not this also is likely rather spoken of the Iews then of the Caldeans V. 17. Our eyes we have in vain wearied our selves expecting relief out of Egypt 2 Kings 24. 7. Ier. 37 7 8 V. 20. The breath namely Zedekiah the last King 〈◊〉 〈…〉 vids race in whose life time we hoped to be restored re-established and gathered together from our dispersions and captivities In their nets or pits A terme taken from hunters Ezek. 12. 13. V. 21. Reioyce an ironicall reproof for the Idumeans the Iews deadly enemies who did insult upon them in their ruine Psal. 137. 7. Thy self naked the Italian uncover thy self that is to say Thou shalt be void of shame and understanding even like a drunken body see Gene 9. 21. The meaning is Gods judgements shall bring thee into such misery that thou shalt be exposed to publike scorn even as thou hast derided the Iews V. 22. Punishment that is to say God hath punished thee untill the appointed and prefixed time henceforward he will take pity upon thee and turn his wrath upon thine enemies CHAP. V. Vers. 3. FAtherlesse having lost our King Our mothers namely our cities and commonalties V. 4. We have a description of an extreme famine during the siege V. 5. Necks being laden with an extreme yoke of slavery V. 6. Given our we have humbly desired aid of these nations which were confederate with us who had great cause to be enemies to the Caldeans V. 7. We have born God hath reserved those judgements which were due for our forefathers sins whereof we have filled up the measure for to cast them upon us after he had so long suspended them V. 9. The sword by reason of the souldiers which lay every way especially towards the wildernesse which was the way by which we looked to have relief out of Egypt and to have provision come to us vers 6. V. 13. To grinde the Italian to carry the grists like poor asses or other beasts that carry loads Some have it to grinde which was a service that slaves were imployed in Iudg. 16. 21. Isa. 47. 2. The wood which they caused them to carry V. 14. The gate which was the place appointed to sit in Councell and for publike meetings V. 16. The crown namely our glory and ornament V. 19. Remainest thou art everlasting and invariable in essence and in truth will and promises Seeing then it hath pleased thee to chuse us to be thy people do not alter thy good will towards us but imploy thine everlasting power for to grant us the life and being of thy grace see Psal. 102. 27 28 Heb. 1. 12. The Book of the Prophet EZEKIEL The ARGUMENT THe Lord who at all times in the midst of his most severe judgements hath reserved some remnant of grace and favour for the residue of his elect and true beleevers did the like in his peoples captivity in Babylon raising up excellent Prophets to them who gathered together and kept united the reliques of that great shipwrack by the word of God preached in lively demonstration of the Spirit for the conversion and amendment of souls by a representation of the present evils and the true causes thereof and also for their comfort by the assurance of the restauration promised in the appointed time Amongst which was Ezekiel of the priestly race who being carried into captivitie with King Jehoiakim was called to be a Prophet in Babylon at the same time as Jeremiah prophesied in Jerusalem Wherefore there is a great deal of conformity in the substance of these their Prophecies save onely that Ezekiel proceeds more by admirable descriptions of visions and Jeremiah by a continued kinde of speech The subject of this Prophesie almost in every place is To shew that the Son of God is Head and King of his Church residing in grace and power in his Temple after he had a long time endured the ingratitude rebellions idolatries and generall corruptions of his people nourished by their false teachers and prophets and kindled by the evil government of their governours as well Ecclesiasticall as Politike having at last determined to forsake his Temple and his abode amongst his people shewing the Prophet this departure in visions at severall times to the more open shame and reproach of the Iews impenitency for which the Lord would at the length utterly forsake them and give them up into the Caldeans hands to exterminate and disperse them burn and throw down the Temple race their Citie kill their Kings and Princes and finally extinguish and annihilate in Jerusalem all signes
was foureteen cubits in the first it was sixteen and so with the body of the Altar the border and a little addition at the foot of it are found the twenty cubits of length and breadth 2 Chron. 4. 1. The border Or crowne or cornice which encompassed the upper part of the Altar meant by that name of second settle or out-jetting Halfe a In breadth The bottome see v 13. His staires See upon Exod. 20. 26. Towards the East To the end that the Priest which did the service might have his face turned towards the West where the Sanctuarie was see the contrary done by Idolaters Ezek. 8. 16. V. 18. The ordinances namely The modell with all its measures and figures V. 19. Thou shalt give As representing in the restauration of Gods service the person of Moses who was the institutor of it as Lev. 8. 13. 14. Now all this ought to be understood spiritually being figuratively spoken That he of See 1 King 2. 35. Ezek. 44. 15. V. 20. Purge it See Exod. 29. 36. Lev. 8. 14. 15. V. 21. In the apponted During the voyage in the wildernesse the carkasses of these sacrifices after the blood oâ— them was spilt and the fat offered were burnt without the camp Exod. 29. 14. Lev. 4. 12. After the Temple was built it seemes that is was done in some place within the great inclosure of it which place notwithstanding is not specified any where Without the namely in some corner of the Gentiles court See Ezek. 42. 20. CHAP. XLIV Vers. 1. HE brought me After he had brought mee through this gate into the inward court Ezek. 43. 5. He made mee goe backe through the Easterne porch whose outward gate went into the court of the people Of the outward Sanctuary namely by which they went out of the Priests court into the peoples court Others by the holy place do understand the whole circuit of the court of Gods people seprated from that of the Gentiles Ezek. 42. 20. and so this gate should be the first without all the Temple V. 2. The Lord namely The Angell which spake to mee which was the everlasting Sonne of God This gate To signifie that onely the Sonne of God hath directly presented himselfe before God his father by vertue of his owne merit and righteousnesse whereas men come but as it were by collaterall and side doores which were all towards the Altar by vertue of the mediator and through the benefit of his death which is imputed to them by grace V. 3. For the Prince namely The chiefe Priest or the King whereby we must meane Christ who hath both the offices To eate If this be referred to the high Priest it must be understood of the meals made of the sacred flesh Exod. 29. 32. Lev. 8. 31. and 24. 9. if to the King it must be understood of the sacred feasts upon solemne festivall dayes Deut. 16. 11 14. A figure of the fruition of glory which the Sonne of God hath in heaven through his sufferances See Isa. 53. 11. V. 5. The Ordinances namely The modell with all its dimensions formes as I appoint thee V. 6. Let it suffice you Yee have sinned enough continue no longer therein Ezek. 45 9. 1 Pet. 4. 3 V. 7. To be in my To practice their Idolatries there See 2 Kings 2. 3. 3. 7. 2 Chron. 34. 5. My Bread My sacrifices and especially the blood and the fat thereof the use of which was forbidden to men See Lev. 3. 11. 16. 17. and 21. 8. And they have the Italian While they have that is to say At the same time and in the same place you have done my outward service and have likewise so practised your Idolatries by those strange Ministers Ezek. 20. 39. and 43. 8. V. 8. Your selves Transgressing Gods Commandement concerning the vocation and calling of Aarons posteritie onely to be the sacred Ministers who it is likely would not alwayes yeeld to the wills of their Idolatrous Kings and people Whereupon they were degraded and others put in their places See 2 Chron. 31. 2. V. 10. That are See 2 Chron. â—9 4. 5. V. 11. They shall This is by figure taken from the example of Josias 2 King 23. 9. The meaning is from Priests they shall be degraded to be plaine Levites serving the Priests and the people in the meanest offices belonging to Levites of which see 1 Chron. 23. 28 29. Whereby is meant the sanctification and re-establishment of all the Ministery of the Church Ministers unto them see 2 Chron. 35. 5 13. V. 12. Caused the house They have beene the occasion of it and an inducement thereunto by meanes of their Idolatrie Lift up that is to say I have sworne V. 13. Holy things See Lev. 2. 3. and 21. 22. V. 14. Keepers Which was one of the meanest Offices V. 15. The sonnes of See 1 Chron. 29. 22. Ezek. 43. 19. V. 16. My table namely The Altar Ezek. 41. 22. Mal. 1. 7. 12. V. 17. Whilest they minister Especially in the act of sacrificing in which the blood would sparkle upon their cloaths for which cause they were forced to wash and whiten them often For the other Priestly garments which were died of divers colours were no question wollen And within namely Within the Temple V. 18. With any thing that the Itaâ—ian hath it In the sweating places namely Under the arme pits and under the flanks or sides but about the middle of the body This belongeth to the ceremoniall puritie a figure of the spirituall V. 19. Shall not sanctifi All that touched any holy thing was consecrated Exod. 29. 37. and 30. 29. Whereupon if any of the people had touched these garments he had been as it were gotten to God and could not have returned to an ordinary course of life And not being of the tribe of Levi he could not have been imployed in Gods service whereupon would have growne a grievous confusion See Ezek. 46. 20. V. 22. That hath had which might fall out in two cases namely when the Priesthood did not passe from fa 〈…〉 er to sonne but did fall into a collaterall line And when one brother a High Priest being dead without children his brother succeeded him with a right to marry his widow for to raise posterity to him Deut. 27. 5. V. 28. I am their that is to say instead of inheritance I have appointed mine offerings to them and other rites which I draw from my people for a reward of the service which they do me Num. 18. 20. CHAP. XLV Verse 1. VVHen ye shall by this new division of the countrey quite different from the ancient division which was made in Ioshuas time is figured the reformation of the spirituall state of the Church under the Messias Ye shall offer that is to say dedicate and consecrate And within this compasse is comprehended the whole ground of the City within which the Temple stood V. 2. For the Sanctuary that is to say for the Temple
corporall favours did rather hinder then further Christ in hâ—s chiefe end which was the eternall salvation of men To the Priest to be searched according to the Law and being judged cleane to have permission to come againe into the company of men and of the Church For a Testimony that thou mayest witnesse that I am true God and that during the time of my humiliation I doe keep and cause Moses Law to bee kept which were the two chiefe heads whereupon the Iewes used to contest with Christ. V. 5. A Centurion A Roman and a Heathen but instructed and inwardly enlightned V. 9. A man And thou God I am a subject and thou a supreame Lord how much more than shall thy command be fulfilled V. 10. He marvailed He used some externall gesture of wondering to cause the Centurions faith to be so much the more commended and esteemed not that he was ignorant of the causes of it nor that it was a faith beyond Christs Capacitie which are the two ordinary causes of true admiration V. 11. Many Namely of the Gentiles such as the Centurion was Siâ— downe shall enjoy the fruits of eternall life with the holy Patriarches being by faith and in spirit become their children heires of the promises made to them and their posteritie V. 12. The Children Namely the Iewes who by the prerogative of Gods Covenant seemed to be the true heires of this Kingdome Darkenesse in the extreame misery confusion horror and torment of those who are eternally banished out of the Kingdome of heaven Gnashing the noise the rage and the blasphemies which are alwayes coupled to the everlasting torments of the damned Romaâ—â— 16. 9. 11 21. V. 14. His Wives mother For Peter had a wife 1 Cor. 9. 5. V. 16. With his word using no othre maneâ— but only his meere command V. 17. It might be fulfilled That he might verifie that which Isaiah speaketh in that place Namely that he is the only Saviour of soules and bodies according to the charge which he hath taken upon him and by the merit of his voluntary sufferances by which having appeased Gods wrath he hath cut oâ— the cause of all our evills and hath obtained his favour for us which is the fountaine of all good and happinesse V. 18. The other side Namely of the lake of Genesareth V. 20. The Foxes This is spoken either for a tryall of the truth of the Scribes protestation or for a preparative for him to keepe it being in time instructed in the condition which is in separably annexed to the Gospell namely the crosse without any constant proprietie of goods and without any peace or rest in the world Nests or places to go and shelter themselves in The Son Christ calls himselfe so oftentimes in the Gospell to signifie the truth of his humane nature and the excellencie of his person above all other men As who should say That man which hath in all ages bin foretold expected desired and seene by the Prophets in their visions as particularly Dan. 7. 13. for a prelude of his manifestation in the flesh V. 21. Bury that is to say assist him in his extreame old age untill the end of his life V. 22. Let the dead being called to the ministery of my word leave off these duties belonging to a mortall life to those that live and have their callings and places therein that thou mayest readily and without disturbance follow the duties of the spirituall life which are now at this present incompatible with the duties of a temporall life V. 26. Rebuked A kinde of speech very frequent in Scripture to signifie Gods power to appeale the commotion of any of the creatures especially if they rise against his elect whom they ought to serve V. 28. Gergasenes it is thought to be the ancient nation of the Gergashites Gen. 10 16 which afterwards were called Gerashites where the Citie of Gadara was whereupon Saint Marke and St. Luke call this Country of the Gadarenes V. 29. To torment us driving us out of that little light and libertie which is left us to wander up and down the world working our wills and shut us up in the darknesse and paines of hell as it shall be after the last judgment Before the time namely of the last judgment which they might know was not yet come V. 32. Into the Sea Namely into the lake of Genezâ—reth V. 34. They besought him not for any hatred they bare to him but for feare of that divine power which they only considered in him Luke 8. 37. An ordinary motion of a mans conscience not yet confident in Gods grace when he feeles his Majestie nigh him See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8. CHAP. IX VER 1. INto his owne namely Capernaum where he made his ordinary abode Mar. 2. 1. V. 2. Thy sins which are the cause of thy disease sinne being the cause of all those evills that befall man V. 3. Blasphemeth attributing unto himselfe the power of pardoning sins which belongeth to God alone V. 5. Whether is according to your carnall judgment it is a higher and more difficult thing to heale this diseased man by my word then to forgive him his sinnes now I will doe that which you judge to be the most difficult and is sensible to shew that I can doe that which you esteeme to bee lesse and is spirituall and hidden both depending upon the same divine and supreame power V. 8. Unto men such as they thought Christ to be being not yet instructed concerning his eternall God-head V. 9. Matthew and Levi also Luke 5. 27. V. 10. In the house Namely of Matthew as St. Luke saith V. 13. And learne you hypocrites do set all your pietie and righteousnesse in ceremonies and an externall discipline and hold them to be prophane and unworthy of your conversation which doe not follow you whereas by this saying of the Prophet you might have learned that the most acceptable service to God is that mercy which I use towards poore sinners procuring their salvation and amendment by my familiarity with them seeing that grace by the Gospell which I am Mediator for and distributer of is but onely for all Repentant sinners V. 15. Of the Bride Chamber namely the bride-groomes most intimate friends and companions Iohn 3 26. The meaning is I will not disturbe the joy my Disciples conceave by reason of my presence after my departure out of the world they will have afflictions and sorrowes and time enough to feele them V. 16. No man besides this cause I have also a regâ—rd not to oppresse the weakenesse of those which are mine with too rigorous a discipline in these beginnings New cloth the Italian rough cloth as â—t commeth out of the weavers hand neither dressed nor fulled and therefore very unfit for any use especially to mend or patch clothes V. 18. Ruler they were certaine superior Ecclesiasticall persons which did preside in the Iewes particular Assemblies and there did
43. In spirit that is to say by divine and propheticke revelation Verse 45. If David then this name of Lord which David attributes unto him sheweth that the Messias must be samewhat else besides the Sonne of David onely That is to say the everlasting Son of God also CHAP. XXIII VER 2. SIt they hold the degree of Doctors and ordinary expositors of Moses his Law though that were but only by humane introduction for want of Priests and Levites to whom God had given that office Ver. 3. Whatsoever they according to the Law which they instruct you in Deut. 17. 11. for otherwise Christ had warned them to beware of their false doctrines Matthew 16. 6. 12. See 1 Thess. 5. 21. 1 Ioh. 4. 1. Verse 4. They binde They tye and binde mens Consciences to a rigorous and exact observation of the Law for which they care but little themselves Verse 5. Phylacteries So the Greekes called certaine writings which they did weare about them against witchcrafts and Sorceries to the resemblance of which though to a diverse use were made certaine borders of skinnes or some other such kinde of stuffe whereupon the Iewes writ certaine passages of the Law and did weare them upon their Gownes Deut. 6. 8. for a remembrance Now for to make a shew of greater holinesse the Pharisees did weare those borders broader then the ordinary sort of people The borders See the Law concerning this Num. 15. 38. Deut. 22. 12. V. 7. Rabbi that is to say Master V. 8. Be not yee avoid this vaine glory of titles and doe not attribute unto your selves the authority of absolute masters of my Church But referre the glory to me onely and teach nothing but that which you have learned of mee See 2 Cor. 1. 24. 1 Pet. 5. 3. V. 9. Call no man as the precedent commandement was directed to the Pastors So this teacheth the beleevers not to yeeld that absolute reverence nor power over their Consciences to any living man which belongeth to God onely as ignorant people did use to do to the Pharisees For laying these abuses aside these titles of honour may bee used in a good sence and meaning Sec 1 Cor. 4. 15. 1 Thes. 2. 11 V. 12. Shall humble by a true and sincere humility V. 13. Yee shut up ye hinder as much as in you lyeth by your false doctrine authority and example men from participating of that salvation and redemption which I being to the world and the spirituall re-establishment of my Church in the grace conduct and glory of God That are that seemed to have some desire thereunto and were readie to enter into it V. 14. Long which you make them dearely pay for either directly or indirectly by begging and other trickes of Covetousnesse Therefore because you cover your Covetousnesse with the vaile of pietie V. 15. Yee compasse you bestow a great deale of studdy and labour Proselyte a Greeke name signifying a man that commeth home from without And so were called the Gentiles that embraced the Iewish Religion and there were of diverse sorts and degrees some turning to their religion and living and inhabiting amongst them and being circumcised Others turned to their religion and dwelt amongst them but were not circumcised Others turned to their religion but neither dwelt with them nor were circumcised Yee make him teaching him to set his righteousnesse and ground his salvation upon his works and not upon me who am the only end of the law And turning him from the true spirituall sence of the law by your false doctrines and from Gods pure service by your traditions and infecting him with your hypocrisie and other vices you cause his conversion to Iudaisme to serve him for nothing but for his greater condemnation Twofold more far more superstitious and servent in â—our Sect as ordinarily the Disciples of false Doctors are worser than they themselves Verse 16. By the Temple See upon Matthew 5. 33 34. Verse 17. That sanctifieth which being holy causeth the Gold which is offered unto it to bee holy also Verse 18. By the gift See upon Matthew 15. 5. V. 20. Who so all your distinctions are frivolous and false for the Altar and she gift have an inseparable relation one to the other the Altar being appointed only for gifts and they being not holy without the Altar V. 21. Shall sweare by the Temple hath no divinitie in it whereby one ought to sweare by it Wherefore either such oathes are vicious and unlawfull or if swearing by the Temple man hath a relation to God who is present in it they can not bee held for vaine V. 23. Pay tithe pay tithe of the smallest hearbs which is not commanded by God thorow an affectation of greater devotion V. 24. Straine a proverbiall kinde of speech as much as to say you are very scrupulous in small and indifferent things and very licentious in principall and necessary ones V. 25. Extortion he points out the two chiefe vices belonging to worldly goods namely the getting and using of them V. 26. Cleanse cause the use of the goods to be cleane from sinne and sanctified by prayer thanksgiving and faith 1 Tim 4. 5. Tit. 1. 15. and then thou shalt not need to feare that the uncleannesse of the veâ—sell should defile thy conscience V. 32. Fill yee up the meaning is you confessing your selves to bee the sonnes of those which slew the servants of God and having hitherto imitated them there remains nothing but that you should accumulate your rage upon me and upon my servants to cause the fulnesse of Gods judgments to fall upon you seeing that according to his justice the wicked children of wicked parents doe oftentimes beare the punishment of both Genesis 15. ver 16. Psalme 69. 28. V. 34. Wherefore behold because I know that you are wicked and cruell as your fathers were I doe foretell you that you will persecute my servants to the uttermost Whereupon shall follow your utter ruine Prophets by these names are meant all the ministers of the Gospell some called and inspired immediately as Apostles Evangelists and Prophets other some mediately as Pastors mean by wise men and Teachers meant by the name of Scribes See Ephes. 4. 11. V. 35. All the namely the punishment for all my servants innocent bloud Zacharias it is the same man as is called the sonne of Iehoiada 2 Cro â—4 20 21. and we must imagine that the father had wo names according to the custome of the Iewes Now Christ makes mention of him not because he was the last of all the Prophets that the Iewes slew but because lie is the last of them that were mentioned in the ancient Scripture V. 36. All these things the accumulated punishments for all the murthers which had been formerly committed Verse 37. How often seeing that Gods will cannot bee an unperfect will of desire onely which is a signe of infirmity Psalme 115. 3. and that his decree is immutable and will suffer no opposition
had embraced it by a lively faith V. 30. Rejected or disannulled that is to say they did by their incredulity cause the preaching of Gods grace by which he determined to save man thorow faith in Christ to bee of none effect to them See Acts 20. 27. Against themselves to their own perdition Others translate it in themselves V. 37. A Woman all the circumstances shew that this was another woman and another act besides that which is set downe Mat. 26. 7. Ioh. 11. 2. A siâ—ner that is to say a strumpet V. 41. A certaine creditor the Lord telleth thiâ— Pharisee who was none of his adversaries yet had not as yet altogether put off the pride of his Sect that he ought not to despise this woman so much because he was a sinner as wel as she and a debtor to Gods judgment and had need of his grace in Christ to obtaine remission And that if the woman were more loaden with sin then he was Gods grace was likewise more abundant towards her and she enterchangeably did render greater love and acknowledgment Whereupon seeing that mans dignity conâ—â—steth in receaving and restoring much she had an advantage above him V. 44. No water according to the custome is those dayes especially when a man came out of the Country V. 47. For she loved love is not here set dowâ—e for a cause of the forgivenesse as it appeareth by the precedent similitude but for a certaine proofe 〈◊〉 effect of it V. 48. Thy sinnes the woman according to the Lords discourse having shewed much love towards him had already receaved the pardon of her sinnes and felt Gods grace in her heart And thereâ—â—â—â— that which he speakes here is but for a declaration and greater confirmation of the thing CHAP. VIII VERSE 10. THat seeing See upon Mar. 4. 11. V. 13. Of temptation namâ—â—â— of afflictions which God sendeth them to try 〈◊〉 are indeed his V. 15. With patience persevering to the 〈◊〉 amidst all their tryalls and afflictions which is as 〈◊〉 were the fulnesse and ripenesse of the fruit Rom. 〈◊〉 7. Heb. 10. 36. V. 31. Into the deepe that is to say into â—â—ll 〈◊〉 of which the Spirits are as yet suffered to â—ander is the aire and upon the earth Ephes. 2. 2. and 6. 11. untill they be driven away and shut up into the place of eternall torments Rev. 20. 2 10. V. 37. Returned namely beyond the water into Gaâ—â—le Ver. 42. Lâ—y a dying Saint Matthew saith 〈◊〉 she was then dead but wee must imagine that 〈◊〉 father having seene her departing imagined shee 〈◊〉 dead though shee died but whilest Iesus was comming to the house V. 46. That vertue See upon Luk. 6. 19. V. 56. They should tell See upon Mat. 8. 4. CHAP. IX VER 28. EIght dayes Saint Matthew and Saint Mark say six but it should seeme that they reckoned neither the first nor the last day which are here spoken of wherein these things were done and named only those six dayes which were betweene those two which two are also included here by Saint Luke V. 34. Them namely Moses and Elias Ver. 39. Teareth him See upon Marke 1. 26. and 9. 20. V. 46. A reasoning or a discourse and argument V. 47. The thought of worldly ambition which did drive them into these discourses V. 48. For he that is to say I give you these precepts because that true greatnesse before God consists in a sincere and innocent humility like unto that of a little child V. 51. Sâ—edfastly seâ— an Hebrew phrase Ier. 42. 15. Ezek. 4. 3. to signifie a firme resolution to doe any thing V. 53. Did not the Italian would not by reason of the extreame hatred which was between the Iewes and the Samaritans See upon 2 Kings 17. 24. Luke 10. 33. Ioh. 49. for the Samaritans had their Temple of false worship in Garizim opposite to that of Ierusalem Ioh. 4 20. V. 55. Yee know not you doe not judge rightly of this motion of yours it is but a kinde of hatred and carnall wrath and you liken it to Elias his zeale Or you are not enlightned by the Holy Ghost in this to bee fully perswaded of Gods will and justice as Elias was for to make this request in faith and justly Ver. 62. Having put that is to say no man that hath dedicated himselfe to Gods service in the worke of the Gospell hath his heart yet turned towards the world which he unwillingly leaveth which is meant by the looking back See Gen. 19. 26. Phil 3. 14. A similitude taken from plogh men who can never plough their furrowes straight unlesse they alwayes looke before them See upon 1 Kings 19. ver 21. CHAP. X. VER 4. SAlute no man a hyperbolicall terme which signifieth nothing but this bee carefull and looke to the Commission which I give you and bee not drawen away by any Offices of friendship acquaintance kinred or civill honesty See 2 King 4. 29. V. 6. The Sonne that is to say some man capable of the blessing which you have pronounced and who is disposed to receive the doctrine of the Gospell which bringeth tydings of the peace of God with men which is especially directed to his elect in whom hee creates a spirit of docile and peaceable obedience of faith See Iames 1. 21 It shall see upon Mat. 10. 13. Ver. 12. In that day Namely of the last judgement V. 17. Through thy that is to say as wee are thy Ministers using thine authority and call upon thy name for to drive them out V. 18. I beheld the meaning is do not you stand upon the driving of Devills out of mens bodies for I have seene another with the eyes of the Spirit who now the Gospell is preached out of the command which he usurpeth over this lower world having his abode in the aire Eph. 2. 2. and 6. 12. from thence assaults men with advantage and troubles the whole world since hee was driven out of the high heaven of glory see Rev. 12. 9 10. Ver. 20. Your names because you are chosen by God to everlasting life Philip. 4. 3. Revel 20. 12. and 21. 27. V. 21. Rejoyced by a motion of the Holy Ghost and a rapture of the soule he perfectly did râ—lye and rest himselfe upon his fathers good will and pleasure by a divine satisfaction whereby all sorrow and griefe which he might feele or conceave by reason of the worlds contradiction was swallowed up V. 22. No man See upon Mat. 11. 26. V. 25. Tempted him for if Christ had answered him that it was to be done thorow faith in him and in the Gospell hee would have accused him for being contrary to Moses and if hee had said that it was by the Law hee would have replyed that then his new doctrine and the means which he propounded of obtaining salvation were false and to no end V. 28. This doe that is to say examine thy selfe truely whether thou doest or canst do it for surely if
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
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
the motions of your owne naturall corruptions See Gal. 6. 8. Yee shall dye namely the everlasting death Through the spirit if you make use of the gifts of the holy Ghost and of his exercises continually desire his assistance and co-operate with his motions and power to mortifie the concupiscences and sins which are practised by the body â—nd doe yet reside in you during this corporall life Now he seemes here to oppose that onely effectuall meanes of the spirit to all humane meanes which are too weake as lawes reason doctrines disciplines c. Ye shall live namely in heavenly glory and happinesse V. 14. For as many he gives a reason why the promise of life is made to regenerate mens namely because being made children of God by adoption sealed by the spirit of regeneration thay are consequently heires V. 15. For ye he proveth further that they are children by the holy Ghost who is the seal of their adoption imprints the feeling thereof in them and causeth them to feel the effects thereof and bear the fruits and yeeld the duties thereof contrarie to his operation towards those consciences which are absolutly under the law servisely tied to work to gain the wiges being in continuall terror of the punishment without comfort liberty or confidence In which manner the spirit of God in some sort had also used the beleevers in the legal discipline under the old testament vsing them as younger sons under tuition with much subjection and feare whereas now the spirit of grace being fully powred out as upon eldest sonnes filleth them with confidence and liberty towards God Gal. 13. we cry with a holy boldnesse wee sweetly and tenderly call upon our heavenly father crying out like little children See upon Marke 14. 36 V. 16. The spirit as he sets us on to call upon God our father so he likewise assureth us on his part and sealeth it in our hearts that we are his children V. 17. Then heirs having right by this gift of adoption to the everlasting goods of the heavenly father in the communion of Christ essential sonn of the father and sole heire by nature See Mat. 38. 12. Heb. 1. 2 if so be S. Paul purposing to go on to the effect of the holy ghost namly to comfort beleevers in their afflictions doth first set down that they are by Gods appointment a necessary condition to attain to glory to the imitation of Christ their head with him as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24. V. 18. For I we must supply This condition ought to be freely embraced by beleevers for the good which is promised under that condition is farre greater then the evil which they can feare therein V. 19. For the he proves the height of this glory because it is the end of all things which do aspire thereunto by a naturall instinct but especially beleevers who have the chief part therein waiteth for lookes attentively for the time when it shall cleerely appear which are the true qualities rights and priviledges of Gods children in the perfect love of God in his likenesse in the inheritance and possession of his blessednesse and in the enjoying of his glory V. 20. For the he gives a reason of the whole words ayming at this last mark namely because it hath been by mans sin put besides its first and naturall establishment into which as one should say it disires to be set again made subject being drawen by man to serv for an instrument to sinne and to the vaine end of seeking its good an creatures forsaking the creator and consequently being enfolded in Gods curse in the continuall disorder ruine and destruction of many of its parts and finally to the annyhilation of this faire outward fabrick of the world Psa 102. 26. not willingly according to Gods first institution who hath given all creatures certain naturall vses to which they seeme voluntarly to incline whereas seduction seemes to have some resemblance of violence of him namely man who was the onely cause of this curse Gen. 3. 17 in hope grounded upon this that it having suffered part of the curse for mans sin when he shall be fully reestablished in grace and glorie all trackes of curse shall be also quite extinguished in the world as it is set downe Isa. 51. 16. and 65. 17. and 64. 22. V. 21. Delivered it shall be no more subject to any alteration nor corruption as it is this present nor should not serve for obiect or instrument of sin but shal according to its degree and nature participate of the glorious estate of Gods children freed from all evills and wants V. 22. For we know that is to say though the world seem at this present to be in its highest splender and beauty yet it hath an evil which burthens it and sincks it namely sin of which burthren it would faine be eased in a maner like a woman that is great with child which not withstanding will not be untill the last resurrection V 23. and not only that which the world doth by a secret inclination without any feeling or discourse we beleevers do it thorow knowledg and spirituall judgment fighing for grief under the burden of sin which we bear with a desire to be perfectly freed from it the first fruits namely that first degre of regeneration and gifts of the spirit which is conferred in this life for a pledge of the perfection which shall be in the eternall life 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption namely the full manifestation and effect hereof in the delivering of our bodyes from the power of death by the resurrection Psal. 49. 15. V. 24. For we it ought not to seeme strange that I say that we waite though wee be saved alreadie for we are not so as yet but onely by right and not perfectly in deed which is evident by the nature of the vertue of hope chief amongst those which the sp 〈…〉 creates in us which would not take place if the effect of our salvation were present See 1. Cor. 13. 13. V. 25. But if wee the Italian and if wee if that hope by which even at this time wee doe appreheâ—â— our happinesse which is not as yet revealed be lively and well grounded it ought to produce in us an inuincible patience for any length of time suffering of troubles and oppositions to receive the effect at the appointed time See 1. Thess. 1. 3. Iam. 1. 4. V. 26. Likewise the same spirit which hath imprinted these perswasions and desiers in us doth also worke another effect in us namely to strengthen and beare us up in our weaknesses and that by the meanes of holy prayers by which wee obtaine from God his grace and strength and whatsoever else is necessarie for our salvation 2 Cor. 12. 8. 9. maketh in 〈…〉 ess
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
to Law enter an action against another Christian before unbelieving Iudges to the scandall of them the shame of the Gospell and offence of Christian Chariâ—iâ— Now Saint Paul speaketh to the Plaintiffes and not the Defendants who are bound to stand to tryall The Saints Namely beleevers and members of the Church chosen and accepted for friendly arbitrators Ver. 2. Shall judge as assisters to Christ the supreame Iudge and partakers of the glory of his kingdome they shall assist at the last judgment concurring in minde and will with their heads sentence See Psalme 49. 14. Dan. 7. 22. Rev. 2. 26. and 3. â—1 and 20. 4. V. 3. Angels Namely the wicked and apostated angels the devills Ver. 4. Set them rather there commit this scandall of going to Law before infidels make them judges betweene you who are in the meanest state Seeing that by your proceeding it seemes that notwithstanding your great presumption of understanding and knowledge you have not any one capable of knowing your differences V. 7. Because yee goe the one giving cause for it thorow iniquitie and the others undertaking it too lightly thorow impatience for every offence or dammage receaved though according to Christian wisdome charitie and equitie they bee not of any such qualitie as that they should deserve these scandalous instances V. 9. The unrighteous which persevere in these sins without conversion Effeminate those are they who endâ—â—e the unnaturall lust Ver. 11. Some of you whilest you were heathens every one of you were infected with some one of these vices some with many of them some with all Ephesians 2 3. In the name by vertue of CHRIST and of his obedience and satisfaction which hâ—th beene imputed for your absolution and justification before God By the Spirit whose proper action and benefit is sanctâ—cation whereof he had spoken before V. 12. All thâ—ngs Namely the indifferent ones which are not forbidden by any command from God Now being ready to speake of fornication hee first sets down thiâ— rule concerning things indifferent because that many according to the heathens error did put fornication amongst the number of them See Acts 15. 20. Expedient Namely for commoâ— edification for charitie and for the upholding of the weake and for the peace of the Church But I will not that is to say my desire of any thing shall not command mee so farre but that I will easily abstaine from it upon some reasonable respect See Rom. 15. 2. Verse 13. Me tes fornication is not of the number of things indifferent as cating of all sorts of meates without distinction of cleane or uncleane for though either action be corporall the qualitie of the meate hath no morall relation to the soule neither to the present holinesse nor to the future happinesse of it and makes no impression in it of any good or evill Matthew 15. 11 17. yea meate is for nothing but for the sustenance of life by meanes of the Organs of nourishing and finally by death and by the passage to eternall life all use of meates and of those Organs is annihilated But all bodily conjunctions out of wed-locke are forbidden by God and vicious and contrarie to the end and use of our bodies which is to belong to Christ as his members and to be guided by him to serve GOD in all Holinesse Righteousnesse and puritie and by this meanes to bee made partakers of hâ—s everlasting glory at the last and great Resurrection opposite to the destruction of meates and of the bellie Ver. 15. Take the members shall I dismember my selfe from CHRIST by an unchaste corporall conjunction incompatible with the spirituall conjunction which I have with him taking away the right he hath over my body from him and from my body it selfe the happinesse of being governed and quickened by him and by his spirit The members Namely a body bound and hâ—ited to her and altogether made use of and possessed by her V. 16. Which is joyned according to Gods first order carnall conjunction is restrained within the Lawes of Matrimony whereby whosoever doth abuâ—e it entangles himselfe before God in a most stirct though vicions and infamous bond which is sufficient to untie or breake any other bond though lawfull and holy either corporall or spirituall V. 17. He that is joyned namely every beleever is united with Christ in body and in soule as by a bond of spirituall matrimony in the communion of the spirit of holinesse with which the uncleane conjunction of fornication cannot agree V. 18. Every sinne â—ther sinnes have not this property and power over mans body to seize it and put it into anothers power as fornication doth by which he is made the harlots member by vertue of Gods first order which is not annihilated by mans abuse Ver. 19. Yee are not to abandon your selves to whom you please and to doe with your bodies what you will V. 20. Yâ—â— are bought Christ having ransomed you out of the bondage of the devill and sinne with the price of his bloud hath gotten an everlasting title in and dominion over you Glorifie that is to say give him honour therefore and acknowledge this Soveâ—aigne benefit by consecrating and using your bodies in his holy service Which are not only by the right of Creation but chiefly by that of redemption and voluntary covenant and spirituall conâ—unction CHAP. VII VER 1. IT is good namely it would bee more commodious for the instant necessities and calamities of the Church ver 35 40. which might be more easily boren and overcome being in a free condition And also now profitable being not distracted by diverse cares nor troubled with diverse â—roubles which by reason of sinne doe accompany marriage ver 28. 32. Ver. 2. To avoyd though for many respects it could be expedient to be without it yet there is one respect which being of greater moment doth emmand the use of it namely to avoyd lust by reason of the â—â—ailâ—ie of the flesh V. 3. Due â—eâ—evâ—lence by this word is honestly signified the duty of matrimoniall cohabitation V. 4. Hath not by marriage her body is tied to her husband and his body to his wife Ver. 5. Defraud yee not namely of that foresaid dutie That yee may give namely that you may aâ—â—end in a more expresse solemne and extraordinary manner to the exercises of piâ—tie and humiliation before God and to the mortification of the flesh keeping your selves from all manner of delights though they be lawfull and honest and from all distraction of carnall and earthly thoughts See Exod. 19. 15. 1 Sam. 21. 4 5. Ioel 2. 16. Zech. 7. 3. V. 6. I speake this that is to say I doe not speake this to impose the Law of marriage absolutely upon all but onely to shew that it is lawfull to use it V. 7. Were even as namely did live out of the bond of marriage 1 Cor. 9. 5. V. 8. It is good as ver 1. V. 9. If they cannot namely if they have
10 11. 1 Tim. 1. 20. others understand it of the efficacy of the Apostolicall word in denouncing and sealing condemnation to the wicked and in imprinting a feeling thereof in their Consciences which was followed by notable judgments Acts 8. 20 21. and 24 25. 2 Cor. 13. 3. Ver. 4. The weapons namely the meanes which we employ in defending Gods cause and in fighting against Satan and his instruments Through God the Italian To God who is the great warrior that handleth them and the author of all strength and motion V. 5. Against the namely every thing that would hinder God from being knowne or worshipped and from raigning by his Gospell Bringing into captivitie keeping in Christs obedience by meanes of this terror all those over whom this power is exercised which are they that are within and not without the Church 1 Cor. 5. 12 13. V. 6. When your I do not as yet ordinarily make use of this power but use all meekenesse and clemency to establish the kingdome of Christ well amongst you which done all rebellious persons shall be used with all manner of rigor V. 7. Doe yee looke doe you judge of me and of the power of mine Apostleship by mine externall humble weake and vile condition Christs namely his Apostle guided by his spirit Of himselfe without any other notice given him hee may know the truth of mine Apostleship notwithstanding my poore externall condition 1 Iohn 4. 6. He speakes this to convince those false Apostles who did not acknowledge S. Paul for what he was and therfore shewed that they had not the spirit of Christ which judgeth of others by its own proper motions V. 8. For though Iam in such sort Christs Apostle that if I should extoll the power of mine office farre more than I have yet done ver 4. 5 6. I should doe it in all truth wiâ—hout any feare of being disproved for it For your destruction that is to say I will never use this power in any excessive severitie against you Seeing God gave it me chiefly for the salvation of the Church and the punishment of the wicked And so he heartneth beleevers against the terror of that Apostolicall power V. 9. Terrifie you by terribly representing this my power unto you in wrighting and not daring to use it when I am present V. 10. Say they he meanes some of his adversaries thâ—t talked in this kinde in prejudice of his Apostleship V. 12. For I may deale so with you because I am your Apostle without boasting falsly as those false Docters do We dare not an ironicall kind of speech Measuring themsâ—lves namely being full of pride and presumption of themselves without well examining and knowing themselves by comparing themselves to others Are not they discover their want of understanding V. 13. Will not boast namely of the power of mine Apostolicall office which though it were not limitted to any certaine places yet for order and peace sake every Apostle was contented to exercise it over the Churches which hee had founded himselfe According to God having assigned mee my part of labour in such and such places I may freely say that you are part of them and that therefore I have the right of an Apostle over you without â—tttributing any right unto my selfe over Churches founded by others V. 14. We stretch not I doe not usurpe not intrude upon other mens rights when I attribute unto my selfe this power over you as I should indeed doe if your Church were not of my founding Ver. 15. Not boasting not taking upon mee an universall authoritie over all Churches even over them that have beene founded by other Apostles Having hope I content my selfe with the honour of Apostleship which I have amongst those Churches it hath pleased God to found by me and especially yours which I hope will yeeld me that honour entire in good esteeme beliefe and obedience if that your faith now a little moved by false Apostles be reconfirmed V. 16. To preach that by the re-establishment of your Church I shall have meanes to passe on forward to preach the Gospell in other places and not meddle with any place where other Apostles have laboured already as God hath directed them V. 17. But he that in all this let every one beware of attributing any thing unto himselfe or to refer anything to himselfe And if God hath given any degree let us all acknowledge it to bee of his grace and let us use it to his glory and service V. 18. For not hee for all manner of glory out of GODS grace is vaine and false as not being approved by him who is the only Iudge of men And if it be grounded upon his grace it must be all yeelded unto him CHAP. XI VER 1. YOu could that you would suffer me to set forth mine owne praises without being offended therewith or contemning mee for a vaine glorious foole 2 Cor. 5. 13. seeing that I doe it out of necessitie to maintaine the authoritie of mine Apostleship 2 Corinthians 12. 6. yet howsoever you take it I will doe it chiefely for your good V. 2. For I am that which I doe is not through desire of glory for my selfe but for a jealous care of you that you may not be misled in your faith by the contempt which false Apostles lay upon my person and ministery Godly a holy jealousie according to God Or for Gods love and glory Gal. 4. 17 18. For I have he gives a reason for his jealousie and why he called it godly namely because he had bin as it were a meanes of their spirituall marriage with Christ by enterchangeable promises and bonds and therefore he endeavoured to have them on their side keepe spirituall puritie and chastitie that is to say a pure sincere faith Others translate it I have wedded you to a husband namely to Christ for to present a chaste Virgin unto him Ver. 3. Simplicitie namely the pure and sincere faith Ver. 4. For if the meaning is You know that there is but one Gospell one Christ and one spirit which you have learned beleeved and receaved by my ministery which in gifts light and power hath beene equall to that of other Apostles and therefore you have no reason to depart from me to goe after other Docters in hope of learning of them any other saving truth or more than you have learned of me He that he seemes to meane some one of the chiefe of those false Apostles as a Cor. 10. 10 Another Iesus namely if there could bee any other A condition altogether impossible and abominable even to thinke upon Gal. 1. 7 8. V. 5. Very chiefest there were some of the Apostles which were endowed with more eminent gifts then the rest though they were all equall in degree of office Vnlesse hee meanes the twelve in comparison of other inferiour Ministers who were also called Apostles Rom. 16. 7. 2 Cor. 8. 33. Gal. 1. 19. Phil. 2. 25. V. 6. Rude without any
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
for to maintaine them First to shew before the Church he burdened therewith v. 16. V. 5. That is worthy of such a name and of the respect that is due to such V. 6. Is dead in regard of the feelings motions and actions of the spirituall life which hath no vigor but when the flesh is brought low and mortified V. 7. These things besides such things as have been spoken of before chap. 4. 11. V. 8. But if any he confirmes that which he had spoken v. 4. Hath denied he doth an act utterly incompatible with the Christian faith of which he makes profession Infi 〈…〉 who oftentimes through a plain naturall light doe performe these duties and those which doe faile therein are more excusable then mercilesse Christians because they are not so well enlightened nor instructed V. 9. Be taken into namely into the number and colledge of such as giving over their owne particular affaires did dedicate themselves to the service of the poore the sicke and of strangers and they themselves were also maintained by publique almes See Acts 6. 1. Rom. 16. 1. Under three 〈…〉 as well to avoid all subject and suspition of scandall as likewise because that the poore should not want assistance if the younger widdows chanced to be married on a sudden Having been the wife that hath not been divorced from her husband without a lawfull cause and married another Marke 10. 12. Others understand it so that sh 〈…〉 hath remained a widdow after the death of her husband which was a 〈…〉 e of continencie and mortification as Luke 2. 36 37. V. 10. If sh 〈…〉 if she have shewed care charity patience in bringing up her family after the death of her husband or according to some if she have given them the breast her selfe If she have wished according to the custome of those times and places when one had been a journey and under this act of charity are comprehended all the rest V. 11. Refuse exclude them from this office and publique benefit When they have after they have renounced the inward mortification of the concupiscences of the flesh which the Spirit of Christ ingenders in all his true members and by which the soule is joyned to Christ as unto her true bride-groome they doe also pretend to cover this incontinencie with the vaile of matrimonie V. 12. Having they make themselves comdemnable beyond excuse in that having of their owne accord consecrated themselves to the service of the Church they doe impudently call backe their vow to satisfie their lust Or because that having beg 〈…〉 well by spirituall acts of faith and piety they end by acts of the flesh and lasciviousnesse which is the onely cause of these marriages whereupon they are also prophaned V. 13. And withall besides this first vice of incontinency the 〈…〉 is also that being by their Deaconship freed from the houshold cares and employments of mothers of families they bestow their idile times in these following vices V. 14. I will I doe appoint it to be so by Apostolicall authority 1. Tim. 2. 8. That the younger this is but onely to shew what is most convenient for that age and condition yet not to binde any one absolutely to doe so but with a lawfull respect to all circumstances 1 Cor. 7. 8 9. To the adversary namely to the divell and all his instruments deadly enemies of the Church 1 Tim. 3. 7. V. 15. Are already by running into luxurie whereof the divell is the chiefe authour Or by falling away from Christian Religion to abandon themselves the more licenciouslie to their owne lusts V. 16. Have widdows any daughter mother sister or other kinswoman that needeth helpe but hath not the qualities of Ecclesiasticall widdows V. 17. The Elders whereof some onely looked to the government and discipline of the Church the other both to preaching and government Do 〈…〉 e above any other member of the Church or above the Deacons and Deaconnesses vers 3. and under the name of honour is also comprehended honest maintenance as it appeares by the following verse V. 18. The labourer a proverbiall kind of speech and commonly used by the Lord himselfe V. 19. Receive not doe not lightly give credit to any such accusation to come suddenly to Ecclesiasticall censure and corrections before the fact be fully verified for this office is more subject to 〈…〉 ders and being sacred ought to be respected more then sleight suspitions or evill reports and such persons ought not prejudicately be thought capable of any grievous faults without certaine proofeâ— V. â—0 Them he seemes particularly to meane the foresaid Elders That sinne namely that commit any scandalous fault or notorious offence Before all in the full Assembly of the Governours of the Church Matth. 18. 17. 2 Câ—r 2. 6. Gal. 2. 14. V. 21. Without without passion and without being persecuted by any favour or affection or any disfavour not judge according to such passions but according to the righteousnesse and merit of the cause without preferring one before the other V. 22. Lâ—y hands doe not easily install any one into any Ecclesiasticall Office without sufficient examination and triall of his life and conversation Neither be partaker deale not in such sort that the dammage comming upon the Church by reason of persons indiscreetly promoted may be imputed to thee Or if others be the authours of this rashnesse do not thou consent unto it but rather oppose thy selfe V. 24. Some mens this is a confirmation of what he had said vers 22. namely not to runne headlong in disposing of Ecclesiasticall Offices for there are some whose former faults and vices ought to exclude them and in others they are more obscure and need to have longer time to discover them And likewise the piety and goodnesse of some is tryed in such sort that they may presently be received without feare of erring And some there are who are not so well approved of and delay will not any way cloud their vertue but wil cause it to be more manifestly shewen Psa. 37. 6. Mark 4. 22. Luke 8. 17. CHAP. VI. Vers. 1. BE not as if God by his Gospel were the authour of rebellions and of the subversion of order and civill bonds V. 2. Brethren namely spirituall brethren in Christ for that doth not disanull the degrees and states of the world Beloved of God and therefore ought to be served not onely through feare and constraint but for love and good wil. Partakers of namely that have by faith embraced Gods grace in Christ. V. 3. Wholsome which are not onely pure and sincere but doe also bring life and spiritual holinesse to the soule Psa. 19. 7. 1 Tim 1. 10. 2 Tim. 1. 13. Titus 1. 9. Which is which is conformable to the true service due to God and hath its whole relation thereunto 1 Tim. 3. 16. Tit. 1. 1. Heb. 5. 13. 2 Pet. 2. 22. V. 4. Doting the Italian languishing as on weake in Spirit through a
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
Gospel preached by Christ man and by the Apostles The world he â—als the state of the world â—o being by Christ restored from its ruine and spoil which through sin and death had befallen it as it had been foretold by the Prophets that it should be under the Messias the accomplishment whereof shall not be till his last comming Isai 65. 17. and 66. 22. Rom. 8. 20. Rev. 21. 1. V. 6. But one that is to say he hath subjected it to man in Christs person as it appeares by that passage of the Psalmist What is man See the Exposition of this upon Psal. 8. 4. V. 7. Thou madest him Though the humane nature which Christ hath taken upon him of it selfe be inferiour to the Angels who are spiritual creatures more sublime potent and glorious than man yet the universall Kingdom is attributed to Christ Man and not to the Angels A little this if it have a relation to Christ signifies the time of his humiliation V. 8. For in that in this universalitie of things which are subject to Christs Kingdom the Angels themselves are comprehended But now though for the present we do not yet see the accomplishment of this Kingdom the Church being as yet not wholly gathered together nor glorified nor joyned with God nor all her enemies beaten down and destroyed yet Christ reigneth powerfully and fulfilleth every thing from time to time according to his will and pleasure V. 9. We see by the high effects made manifest and considered by faith For the See upon Phil. 2. 9. That he now he proceeds to set down why Christ was made man namely that he might suffer death for sinfull men By the grace which is the first cause of salvation by Christ which he gives unto man for the price of his redemption and likewise accepts of it for satisfaction of his debt Should taste should die and should feel the extreme paines of death as it is joyned with Gods wrath and with his curse upon sin for which he had made himselfe a suretie and therefore is likened to a bitter cup Matth. 20. 22. and 26. 39. 42. For every man namely for every one of them whom his father hath bestowed upon him in which is comprehended the universaltie of his bodie and of his Kingdom John 6. 45. and 10. 15. and 12. 32. Rom. 5. 11. V. 10. It became it was a thing conformable and agreeable with his justice that Christ should make satisfaction for the sinnes of men Him for namely God the Father who is the soveraigne Authour and cause of all things and chiefly of the Elects salvation to whose glorie all things ought to be directed and referred as to their last end Rom. 11. 36. whereupon for the glorie of Christ our sureties great righteousnesse and of his infinite mercie towards men this meanes of salvation hath been most fitting and convenient To make the Italian to consecrateâ— namely to make him perfectly fitting and sufficient to be the Authour of eternal salvation to the Elect by the sacrifice of himselfe Isai 53. 10. and by it install him in his Kingdom a terme taken from the ancient consecrations of Priests Exod. 29. The Captain the Italian the Princé namely Christ Jesus who by his Priesthood hath obtained right to everlasting salvation for Gods chilrden and by his Kingdom brings them to the perfect fruition of it V. 11. For As he had in the former verse declared that it was convenient that Gods justice should receive satisfaction so now he further sheweth that it ought to be done by one who was likewise of humane nature as he was to whom the Law was given He that sanctifieth namely Christ according to the flesh in whom and by whom the guilt of sin hath been expiated and the corruption purified And they namely Gods elect Are all are all come from one father namely Adam V. 13. I will put my trust because David in all that eighteenth Psalme was the figure of Christ these words of the Psalme also ought to be applied to Christ to shew that he is not onely become Man but hath also taken the condition of Man upon him by being subject to the Law and bound to fulfill it upon confidence of the reward promised therefore Gal. 4. 4. Or to a man in a lowly estate weaknesse and miserie who did not for the present enjoy those goods which he expected and depended upon God and craved for assistance from his power and rested upon him And again in this passage Isai his children were also a figure of Christ being given by God for a token and assurance of a temporal deliverance which was the figure of the Everlasting which is promised together with it Isai 8. 10. V. 14. The children namely Isai his children Are partakers the Italian were partakers were very men subject to the same chances and dangers and were tokens pledges of a deliverance and not Angels nor glorified men He also that is to say Christ hath likewise been very man as we all are to be not onely the signe or token but also the Authour and Foundation of salvation Through death that by it having expiated the elects sinnes and appeased Gods wrath he might disannull the devils power over them which he exercises onely to death and destruction as minister of Gods wrath upon sin V. 15. Them the Italian all them this must be restrained onely to the elect as verse 9. Rom. 11. 32. Col. 1. 20. Through fear who even in this world carried the devils bonds and prison in their consciences by the terrours of everlasting death the true foreâ—unners of hell torments which was figured by the besieged Jewes terrour Isai 7. 2. to whom Isai with his children were sent to encourage them Isai 8. 12. 18. V. 16. For verily He confirmes that which he had said verse 14. of Christs communion in the selfe same humane nature for it is never said in the Scripture that he took upon him the nature of Angels in a personall union as he is foretold and represented true Man the Son of David and of Abraham V. 17. Wherefore seéing he hath made himselfe true man to save us it behoved him also to put on all our conditions not onely the natural ones but also those that are come upon us by reason of sin excepting sin it selfe That he might be that being touched with a lively feeling of the miseries of humane nature he might the rather be induced to free it from them by the sacrifice of himselfe and by his intercession wherein he should shew great mercie towards men and perfect loyaltie and obedience to God in performing the taske which was imposed upon him Pertaining to every Priest being a Mâ—diatour between God and men to offer unto God sacrifices prayers and intercessions and to do all other religious actions Heb. 5. 1. and to bring men tidings of Gods peace and grace and to blesse and instruct them in his Name See Exod. 18. 19. V. 18. For
of which it is said that God resteth himself after he had made an end of creating his works for as aftet that God as one should say did retire himself to the quiet enjoying of himself and of his glory and blessednesse So beleevers being by death freed from the works of this life and from all sinnes and troubles shall live together with God in perfect rest of glory Rev. 14. 13. V. 4. He spake namely God speaking in the Scriptures V. 6. Seeing therefore seeing there is a rest like unto Gods rest and that some must enter into it as it appears by the comparing of those two passages which cannot be done but onely by faith seeing the others were for incredulity excluded out of it God would by David admonish the Church that he had appointed a certain time namely that of the preaching of the Gospell in which he would for the last time and at full propound his promise of eternall rest inviting men to enter into it by faith with threatnings to unbeleevers to banish them from it for ever It remaineth seeing this stands firme and irrevocable by Gods order and that this promise is not yet performed Of unbeleefe or rebellion V. 7. Again besides his old time of patience with the Israelites in the wildernesse In David namely in his Psalms After so long namely after the entring into the land of Canaaâ— which was the rest out of which the unbeleevers of those dayes were excluded V. 8. For if he proveth that there is another rest besides the ancient rest in the land of Canaan for if all the promise of Gods rest had been accomplished at the entring into the land of Canaan with Joshua God needed not to have exhorted them by David not to harden themselves against his voice upon pain of being excluded out of his rest into which they were gathered long before V. 9. A rest the Italian 〈◊〉 Sabbaths rest namely a spirituall sacâ—ed and divine rest from all works sinnes and troubles of this present life to live wholly to God V. 10. For he he gives a reason why he had called an everlasting rest a Sabbaths rest namely because in it a man obtains a rest like unto Gods rest V. 11. Fall that is to say Perish as anciently the children of Israels bodies fell dead in the wildernesse Numb 14. 29 32. After the same namely in imitation of the same sinne or by such another exemplary punishment V. 12. For to draw away the Hebrews from sinning against Christ that great Prophets word he shews the terrible power of it against Hypocrites and unbeleevers The word he attributes that to Gods Word which belongeth to God himself or to Christ working by it and mortally wounding the unbeleevers and rebellious mans soul by a true feeling of Gods curse and against which there is no defence nor remedy seeing it doth penetrate into all parts of man see Isa. 11. 4. and 49. 2. Revel 1. 16. and 2. 16. and 2 Cor. 2. 16. To the dividing namely so far into man that it divides the very soul c. Figurative termes taken from a well ground and sharpned knife which doth so peece-meal cut out the â—arcase of a beast that it pierceth through every joynt be it never so straight or small Now the soul is here represented as a body whose principall parts are the soul that is to say the animall and sensuall part and the Spirit that is to say the intellectuall and rationall part and by these divisions and dismembrings of the inner parts is meant the totall slaying and destruction of the soul. A discerner of the Italian Is the judge of in as much as the conscience being lively touched doth redargue those thoughts and intents in man himself on Gods behalf see Acts 2. 37. and 19. 18 1 Cor. 14. 24. man being not able to shun this judgement neither by flight nor by hiding himself V. 13. Opened unto the Greek word signifieth a body lying upon the ground with its face upward With whom we have the Italian to whom we must give an account or of whom we speak V. 14. That we have seeing we have said Heb. 3. 1. that Christ is the chief Apostle and Priest of the Church as by the first qualitie you have heard how dangerous it is to not beleeve in him or rebell against his word so by the second of Priest consider how profitable and saving it will be for you to cleave unto him by faith perseverance That is passed into namely who after he had fulfilled all parts of his priestly function upon earth is entred into Gods most inward presence there to make intercession for the Church perpetually to the likenesse of the high Priest under the Law who went once a yeer into the Sanctuary Levit. 16. 2. to shew that if Christ hath accomplished his work and doth make the fruit thereof eternall by his intercession man ought also to perform his duty by perseverance if he means to partake of that fruit Our profession the Italian the confession that is to say the profession of Christian faith and religion in words and deeds see Rom. 10. 9 10. V. 15. Which cannot that is incapable of being moved to compassion towards us sinners and afflicted persons to relieve us according to his office either not knowing or having not tried our miseries Heb. 2 18. or wanting power to aid us as it would have been if Christ himself being righteous had not suffered for us unrighteous Tempted that is to say afflicted exercised and tried by all manner of torments and troubles Without sinnâ— there being no cause of those evils in him he paying that which he did not owe Psal. 69. 4. Isai. 53. 9. 1 Peâ— 3. 18. or without corrupting any of his sufferances by any act of sinne but with a most perfect obedience patience and charity which makes his sufferings meritorious before God to give satisfaction for sinners Others except sin V. 16. Unto the throne that is to say to God proceeding not as an inexorable Judge Psal. 97. 〈◊〉 but as a Soveraign Prince appeased and propitious granting his grace and pardon to absolve save and defend CHAP. V. Vers. 1. FOr evâ—â—y he proves by all the properâ—ies of a Priest that Christ is one indeed as he had said Hebr. 4. 15. Taken from namely a humane Priest opposite to Christ who is true God vers 〈◊〉 and likewise true man vers 7. For men namely to present themselves before God for man with sacrifices and prayers and to be a means to work his peace Gifts the Italian offerings this word set down as different from sacrifices signifies the offering of things that have no life V. 2. Who can have who by the lively feeling which he can have of other mens miseries which he trâ—eth in himself may be capable of being touched with hearty compassion to relieve them by his sacrifices and prayers inflamed with charity and zeal With infirmity namely with sinne which being
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
sinne nor fall away from the grace of God and from the light of his Spirit Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sinne through humane infirmitie 1 Iohn 2. 1. but he is preserved from habitude perseverance and from being given over to sinne which cannot befall one but onely by the totall extinction of the Spirit of grace He is born this gift of God is one of those that is without repentance and irrevocable Rom. 11. 29. V. 11. From the beginning namely of the preaching of the Gospell V. 12. Because that is to say Hee slew him partly through hatred occasioned by the contrariety of their behaviours and wills and partly also through envy because God was favourable to Abel by reason of his pietie V. 13. Marvell not seeing the world is still moved by the same Spirit as Cain was and that the same causes of hatred do last still V. 14. Because we love because that true love is the proper effect of a new and spirituall life 1 Iohn 4. 7. V. 15. Is a murtherer that is to say He sinnes against the commandement of not murthering which commandment God hath given not onely to the hands and outward actions but also to thoughts and to the will and besides hatred is alwayes joyned with a desire of taking away the object thereof Hath that is to say Hee hath no lively root nor beginning of it in him V. 16. Because he namely Christ. To lay down that is to say To love our neighbours even to that height if need require and our calling binde us to it V. 17. Shutteth up that is to say Taketh no compassion on him but sheweth himself hard and mercilesse towards him Dwelleth can he say that he hath the love of God rooted in his heart seeing that the love of God and the love of his children are unseparable Matth. 22. 38 39. 1 Iohn 5. 1. V. 19. That we that we are sincere and loyall and not hypocrites Or that we truly professe heavenly truth by which we are regenerated and guided in all our actions Iohn 18. 37. Shall assure we shall make our consciences confident to appear aâ— Gods judgement fearlesse of being convinced of any hypocrisie or of the breach of the condition which is annexed to his grace namely That we should use interchangeable love towards our neighbours being on the other side perswaded of our union with Christ by the effects of his Spirit Rom 8. 9 10. Iam. 2. 13. 2 Pet. 1. 10. V. 20. If our heart If our conscience though blinde erring and insensible in many things doth accuse us how much more shall God condemn us whose knowledge is infinite and penetrates even into the least and secretest motions of the heart and thoughts Iob 34. 22. Psal. 19 12. V. 21. Condemn us not of hypocrisie and contempt of God and of his law and of delighting in evill Have we that is to say We may with confidence present our selves before him being endowed with such qualities as he requires in us namely faith and a good conscience Heb. 10. 12. V. 22. Because this reason is not grounded upon the worth of works but upon the order established and the condition annexed to Gods promises and upon his own nature who cannot favour the wicked see Dan. 9. 18. Iohn 9. 31. V. 23. On the name that is to say In his Son as he hath declared himself in the Gospell V. 24. Dwelleth that is to say As hee holds himself united to Christ by a lively faith and perseverance so Christ never withdrawes his presence from him nor the influence and assistance of his Spirit CHAP. IV. Vers. 1. SPirit that is to say The doctrine propounded under the name of inspiration of the holy Ghost or Doctor that shall say he hath any such revelations But trie namely by the rule of Gods word with all care and diligence see Iohn 5. 39. Acts 17. 11. Rev. 2. 2. V. 2. Every Spirit that is to say every Doctrine or Doctor Confesseth that retains the pure faith and profession of Christs office and person which is particularly spoken in regard of certain hereticks which were sprung up even in those dayes V. 3. Is it insomuch as Christs person was already contradicted by those hereticks as the chief Antichrist was to fight against and usurpe his kingdom and domination V. 4. Of God regenerate and guided by his Spirit Have overcome ye have withstood those Doctors endeavours and actions and have persevered in faith and have convinced and confuted them Greater is he namely the Spirit of God which dwelleth and reigneth in you is more powerfull then the Devils spirit which worketh in the world John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12. V. 5. They as these hereticks are altogether sensuall and worldly without any lively light or Spirit of God 1 Cor. 2. 14. such is their doctrine also And the world namely sensuall men that are like unto them John 15. 19. and 17. 14. V. 6. We are we Apostles are indeed sent by God and instructed and directed by his Spirit and all our doctrines and motions proceed from him That knoweth that is truly enlightned by him in faith and sound judgement in spirituall things see 1 Corinth 14. 37. 2 Cor. 10. 7. Hereby namely by holding with Apostolicall Doctrine for the holy Ghost never varieth but is the same and alwayes agreeth in one thing and hee himself hath given that Doctrine for an everlasting rule to discerne true inspirations from false ones see Isa. 8. 20. V. 7. Is of God is a true and proper vertue belonging to all those that are regenerate and governed by the Spirit That liveth namely in God and according to God Is born that is to say doth shew himself truly to be such by proper perpetuall and infallible effects V. 8. Knoweth not namely that true and lively knowledge which transformeth a man into his image 2 Cor. 3. 18. Is love namely a God highly and infinitely loving and bounteous especially towards his elect and beleevers V. 10. Herein Gods love consists not in that we having loved him first hee hath enterchangeably loved us again with the like love but in that he hath prevented us with his love when we were his enemies V. 12. No man though God be invisible and incomprehensible to man in this life yet is he present and united with his beleevers by means of the Spirit of love which he granteth them whereby he brings forth in them the Soveraigne effect of his love which is to transform them to his own image vers 17. V. 14. And we have this depends upon vers 6. The meaning is we Apostles are faithfull witnesses of this fundamentall truth for wee speak as by sight namely by an undoubted certainty of Gods Spirit in spirituall things And by corporall sight in such things as could be apprehended by the senses having seen Christ in the flesh conversed with him seen his works
is to remove a scandall and danger of certaine heretickes who were ever in those daies sprung up in the Churches who falsified the true doctrine concerning Christs person and did turne Gods grace and the spirituall Evangelicall liberty into a certaine carnall liberty and dissolutenesse free from all law and subjection to politicke government making schismes and divisions in the Churches The Apostle then after he hath propounded examples of most severe judgemens of God which had formerly fallen upon Apostataes dissolute unchaste schismaticke and prophane people he shewes that these were such and bids them looke for the like judgements But comforts beleevers against that scandall and exhorts them to persevere and increase in faith and in their spirituall regeneration and to seeke by all possible and convenient meanes the salvation of those that were gone astray Vers. 1. BY God the Italian in God namely by vertue of his grace by his Word and Spirit which he hath bestowed upon them Preserved that is to say defended protected and safe-guarded out of danger of falling from the salvation which they had acquired In Jesus Christ namely to the communion of his body Or by vertue of their spiritual union with him V. 3. The common namely to me to you and to all beleevers That ye should that ye should imitate the example of all other beleevers that have been before you in maintaining and advancing the truth of the Gospel against all the assaults and endeavours of the divell and his followers and instruments Or to persevere in fighting as they had already happily begun V. 4 Of old that is to say from everlasting Ordained the Italian written or set downe by name by Gods decree likened to a Register to be given over to their naturall corruption and malice which also he hath determined to punish letting them runne to that height of impiety to falsifie his truth and to make themselves the divels instruments and to reject Gods grace smother up his Word and Spirit which should be prostered unto them The grace especially in regard of the Evangelicall and spirituall liberty which they wrest to a most false sense of licentiousnesse to all manner of vices under pretence of the easinesse in obtaining pardon Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation wherein the wicked said the essence of sinne consisted and that without it there was no sinne whatsoever a man did V. 6. Which kept not which did not persevere in the state of integrity and righteousnesse in which they were created But left that is to say were for their Rebellion driven out of Heaven Luke 10. 18. V. 7. After strange the Italian after other flesh a covered circumscription of the abominable lust against nature Rom. 1. 27. Of eternall whereof the materiall fire wherewith they were consumed was a signe V. 8. Likewise also the Italian yet these though these judgements be set before them for an example Dreams that is to say Men blinded and void of understanding through their damnable passions like a man that dreams or raves V. 9. The Archangel the sacred History makes no mention of all this Jude might know it by some divine revelation or by some ancient tradition which he hath authorized by his relation or by some book which now is not to be had and indeed there remains some tract of this in the Jewish books About the bodie which being secretly buried by the Lord Deut. 34. 6. it is like that the Devill did seek to take it up again either to satisfie his rage in abusing of it or to make it an object of idolatry for the people V. 10. They corrupt they defile themselves by excesses and abuse in those things wherein nature and even the bruit beasts shew them the Lawes and limited use of them as of eating drinking and the use of woman V. 11. They have gone they follow Cains wickednesse who was the first head of them who departed from the true Church and the pure service of God as these men did Rangreedily after the Italian Suffered themselves to be carried away that is to say they have been shaken from the firmnesse of faith and have been carried into these errours by the bait of gain and of worldly pleasures as Balaam was And perished imitating Core and his followers in his rebellion against Moses being they rise against the Apostles and true Pastors of the Church and do raise schismes and divisions and have entangled themselves in the like unavoidable perdition as those men did V. 12. Your feasts wherefore see 1 Cor. 11. 21. Feeding prophaning those sacred feasts with their glutonie without any respect to the communion of Saints for the maintaining of which these feasts were appointed and for this cause were ended and sealed up by the celebration of the holy Supper Whose fruit withereth which have neither life nor sap to bring forth any good fruit even like trees after Autumne Twice dead he hath a relation to those mens falling again into the state of sinne and death after they had begun in some sort to live by the light and grace of the Gospell Plucked up quite cut off from the spirituall union with Christ who is the true foundation of life and grace V. 13. Raging waves unsetled turbulent and proud spirits which boldly belch out their abominable opinions and doctrines Wandring starres he seemes to meane those false glancing or falling Starres which fall from Heaven because they were never fixed there and are but meteors and transitory impressions in the air V. 14. Prophesied the Scripture makes no mention of this Prophesie of Enoch threatning the wickednesse of his times with the future deluge Saint Iude may have had it by tradition confirmed by revelation of the holy Ghost as the Jews have yet at this time some reliques of it in their writings Commeth the Italian is come that is as much as to say He shall certainly come With ten thousands the Italian With his holy thousands namely of Angels V. 15. Hard speeches the Italian Cruell things see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13. V. 16. Complainers which is a signe of an ill composed impatient contentious and insatiable spirit In admiration falsly and flatteringly for to reap profit by them V. 19. Separate themselves that is to say They do willingly cut themselves off from the true and spirituall communion of the Church whereby they are deprived of life grace and Spirit see Iohn 15. 6. V. 20. Building up confirming and advancing your selves in your spirituall state of grace and regeneration like a building upon the onely foundation of faith in Christ. In the the Italian by the that is to say By his motion and inspiration V. 21. Keep your selves that is to say Persevere constantly to love God in truth or take heed you fall not away from his love Others keep one another for the love of God that
which was the Moabites peculiar idoll 1 Kings chapter 1â— v. 7. is v. 24. called the God of Ammon V. 24. Wilt not thou possesse This is said in a manner of graunting according to the meaning of Ammon an idolatrous King and not to attribute any power unto the idoll Chemosh See upon v. 13. V. 25. Did he Namely Balak after Isiael had conquered the Midianites Numbers chapter 31. verse 7. let them in peace enjoy the Amorites country without any more question though that had formerly been belonging to the Moabites V. 26. Thrce hundred It is thought that these yeares must be reckoned from the comming out of Egypt including also the forty of the voyage in the wildernesse V. 27. Have not Thou hast therefore no reason to un 〈…〉 ake this warre nor to offend and assault me demanding of a thing which was never thine nor yet to prepare for any defensive warre being no way provoked nor urged 29. The spirit He was set on upon this enterprise by a magnanimous motion of Gods Spirit V. 31. Shall surely be This vow seemeth to have a reference to a thing devoted as in Leviticus chapter 27. verses 28 29. Offer it If it be a thing lawfull to be offered or otherwise I will put it to death These kind of vowes were not commonly used but only against accursed Nations which were Gods enemies Numbers chapter 21. verses 2 3. Joshua chapter 6. verses 17. 18. 1 Samucl chapter 15. verse 3. But Jephtah transported by the vehemency of his zeale for the peoples safety inconsideratly devoteth other persons and things and doth bind himselfe so firmely that he could not recall it V. 34. With timbrels According to the custome of those dayes Exodus chapter 15. verse 20. 1 Samuel chap. 18. verse 6. Dances the Italian hath it Flutes or dances V. 35. Opened my mouth An ordinary phrase in Scripture for vows which signifieth an irrevocable word binding irremissibly V. 37. Let me alone Defer the execution of thy vow giving me this small respite to prepare my selfe thereunto by refraining frequented places and company to satisfie my naturall griefe for seeing thy posterity faile in me and therewith all thy joy and comfort I dying unmarried and without issue V. 39. Did with her The strangenesse of this act which hath no president hath caused many to beleeve that he did not cause her to be put to death but that he did consecrate â—er to God by some unexpressed way and do translate the ensuing words And she knew no man Whereas the Italian translation is And she had not knowne any man But there bein no such consecrations mentioned in the Law and the devotâ—ment having such a precise necessry in 〈◊〉 it seemeth that the exposition of the 31. v. 〈◊〉 to be preserred V. 40. Tolament Those that hold she was not put to death translate it to talke with her CHAP. XII VERS 1. NOrthward To Gilead which was North of Ephraim Wherefore See such another example of insolency in the Ep raimites Judges chapter 8 verse 1. V. 3. Put A Scripture phrase that is to say I have put my selfe into great danger of my life like as that which is some in the palme of ones hand may easily fall oâ— bâ—snâ—tched away V. 4. Becausetiey 〈◊〉 The Ephraimites pride was the occasion of this waâ— who in câ—â—t â—pt 〈◊〉 upbraid the Gileadites saying they could not live but only by their benefi and favour and that they had no power of themselves being encompassed by these two mighty Tribes and that they ought not to go about any publick enterprise without them who were their heads and protectors V. 6. Sibboleth Through custome or corruption of language naturall to the Ephraimites V. 7. In one of the Cities Or in the Country of Gilead which was divided into severall cities V. 15. Of the Amalekites It was a mountain in the Ephraimites country so called for some unknowne reason see Judges 5. 14. CHAP. XIII VERS 2. ZOrab See concerning this City Ioshua chapter 19. v. 41. V. 3. The Angel The Sonne of God himselfe as it appeares by verse 18. and 22. See Iudges 2. 1. and 6. 11. V. 4. Beware The sanctifying of thy sonne must begin from thy selfe Now amongst all the sanctfyings that of the Nazarit-ship was the most noted and required the strictest abstinence from wine and all manner of drinke that would make one drunke Num 6. 3. V. 5. A Nazarite A figure of Christ the great Nazarite perfectly 〈◊〉 from his mothers womb to be the Saviour of the world Matthew chapter 2. 23. The resemblance of the one to the other is as well in their miraculous births as in the gifts of the holy Ghost in strength and justice For as Samson alone without an Army and almost without any weapons saved the peopl So Christ hath done of himselfe â—â—y chapter 63. verse 5. Hose chapter 1. verse 7. There are also diverse other correspondences which shall be noted in the progresse of the histoiry Begin For the Philistims continued in troubling of the people a long time after Samson untill they were at the last subdued quite under David who was a figure of Christ in the glory of his last comming destroying all the residue of his enemies 1 Cor. 15. 25 26. V. 6. Very terrible Majesticall glorious and sparkling with divine light V. 8. That shall bee Or when hee shall bee borne V. 15. Vntill wee Thinking it was some Prophet or some created Angel and therefore he would do him honour in imitation of Abraham Genesis Chapter 18. vâ—â—se 5. Iudges Chapter 6. verse 18. V. 16. Though thou This thy food doeth not befit me I being no man and if thou wilt bestow it in a sacrifice bestow it as upon the true God and not as upon a created Angel V. 17. May do thee honour As a Prophet by service acknowledgement and respâ—ct or as a good Angell by remembrance renowne and reverence V. 18. Askest Thinking to know my name as a creature is Secret The Italian hath it Incomprehensible Hebrew hidden difficult or admirable as Isay 9. 5 Now by the name he meanes the essence and divine glory it selfe V. 19. A meat offering Manoa had questionlesse brought bread with the Kid and she employed that bread â—n a meat offering which was wont to be joyned with the Sacrifices V. 20. From off the Altor He calleth that part of the rock so where these offerings were offered V. 23. At this time Namely of the childes sanctification and the promise of the Churches deliverance through him in this time of our great wants are not signes of anger but of grace V. 25. The Spirit Which was extraordinarily conferred upon those whom the Lord had chosen for deliverers of his people To move him To inspire magnanimous thoughts into him and give him a miraculous strength of body and minde and incite him to do great and more then humane acts In the Campe of Dan The Italian hath it Mahane-Dan