inscrutable secrets in the government of his providence yet God revealeth so much thereof as may cause a man to conforme himselfe unto his will in all these chances From the beginning that is to say perfectly from one end to the other V. 12. To rejoyce When God gives a cause for it and grants the power to doe it V. 14. Whatsoever That the councells and operations of the divine providence are permanent and immutable wherefore man ought to submit himselfe thereunto with all reverence Forâ—ver Namely irrevocable and not to bee altered by any humane power V. 15. That which That is to say things which doe happen from time to time were pre-ordained from everlasting and are with God as things present Acts 15. 18. Requireth As he hath pre-ordained all things that are to come so shall he also judge of all actions that are past which he sets before his eyes as if they were present That which is Heb. that which is driven away that is to say mens actions though they passe away and are followed and thrust forward successively one by the other V. 16. And moreover I saw He toucheth a point which may trouble the said tranquillity of spirit and minde more then any other thing namely the subversion of publick justice which is the only temperature and strong tye of humane society For a remedy to which evill hee prescribes the meditation upon Gods just judgement which is to come V. 17. There is a time Namely a prefixed time for judgement Every work the Italian addeth Is there Namely A certaine place and prefixed time though unknowne See Psal 14. 5. Hos. 13 8. V. 18. I said Seeing so many errours of carnall sense which doth incessantly trouble itselfe for the obtaining of the soveraigne good in this world I have desited that God would be pleased to enlighten men with his Spirit that they might know that through their sensuality and affection to worldly things they transforme themselves into beasts and at the last dye in that estate without any rellish or hope of eternall life For without this internall teacher all my instructions are unprofitable V. 19. The Sonnes Namely to worldly men wâ—o are guided by their blinde and corrupt naturall sense and that have no part at all in Gods grace and Spirit No preheminence Namely in respect of eternall happinesse whereof worldly men are deprived as well as beasts V. 21. Who knoweth Without the illumination of the holy Ghost which alone revealeth eternall life to Gods children 1 Cor. 2. 9 10 11. man hath but an obscure and wavering notice of it and no perswasion of obtaining it for himselfe V. 22. Wherefore A conclusion reiterated out of the 12. v. There is nothing better If man taking so much paines in the world doth proceed with reason he must propound some end unto himselfe wherefore he doth so which can be none other but the sweet and honest fruition of his labours in this life 1 Tim. 6. 17. which being once past he hath no more share in this world nor in his goods Now this is spoken against fooles who labour to no end and never reape this fruit of their labours CHAP. IV. VERS 1. THe teares of He had said Eccl. 3. 12. That the good of man in this life was to rejoyce and doe good now hee sheweth how a man may be disturbed in both these things by outward meanes In the first by grieving at and commiserating of other mens unjust sufferings and calamities in the second by reason of the envie which they beare to one another v. 4. V. 4. This is also These two aforesaid points are for the most part the causes which hinder the said fruition and do trouble and afflict mens mindes V. 5. The foâ—le Now he begins to shew what mediocrity must be observed in endeavouring labouring for worldly goods the fruition of which is so commendable namely by shunning the carelessenesse of the one and the unreasonable care taking of the other v 7 8. Eateth An Hebrew phrase taken from those who taking no food doe for a time live of their owne substance untill it be quite consumed The meaning is he by little and little consumes all his wealth and brings himselfe into extreame misery overthrowing himselfe quite through his owne negligence V. 6. Better is He covereth his sloth and basenesse by a vaine seemingnesse of wisdome in seeking of rest See Prov. 26. 16. V. 8. His eye Namely his covetousnesse the chiefe instrument and inticement to which is the eye See 1 John 2. 16. V. 9. Two Upon occasion of them who by reason of a sordid kinde of avarice do make choice of a solitary life he commends the sociable kind of life in fellowship especially in the way of matrimony They have They both contribute towards the common good and profit and doe enjoy it with more comfort V. 10. If they fall By this â—orâ— are meant all manner of mischances and infirmities which may befall either soule or body V. 11. They have heat They shall helpe and relieve one another by all manner of mutuall offices V. 12 Threeâ—old cord A proverbiall kind of speech to signifie the profit of union V. 13. Better Having before declared how hee had through experience corrected many defaults in himselfe Now he sheweth what great benefit may redound unto all men from his example and precepts by opposing thereunto Princes incapable of counsell and correction such as he did peradventure foresee his son Rehoboam would be V. 14. Out of prison he commeth By his vertue as Joseph did in Egypt Gen. 41. That is borne Who is borne a King in an hereditary kingdome V. 15. I considered What I have said before is indeed the defect of aged Kings yet the peoples fault is as great when as growing weary of their old prudent Princes they doe cast their affections upon the young successor voide of understanding and experience Which peradventure Solomon might perceive was done to Rehoboam to the prejudice contempt of his person and authority In his stead the Italian Which shall succeed the King Heb. Succeed him namely the King whom he had spoken of verse 14. V. 16. All that have been This may be referred to the people which revolted with Absalon against David 2 Sam. 15. Shall not They shall distaste him and be weary of him and shall worship as men say the rising Sunne CHAP. V. VERS 1. KEepe thy foot Now he sheweth the vanity of humane sence which will meddle even with Gods service And therefore he doth here correct it by the representation of Gods terrible majesty in his Temple which ought for to suppresse and put away any irreligious and unworthy action or thought See Isay 1. 12. To heare To receive instruction to salvation by his word publickly preached in the Temple Or to obey namely to dispose thy selfe to a voluntary kinde of obedience which is that service that is acceptable to God and not sacrifices 1 Sam. 15.
to the Magistrates either by information only for to have it enquired on or by sufficient proofe and in 〈◊〉 be condemned thou oughtest to be the first that shall put his condemnation into exe 〈…〉 Deuteronom 17. 6. V. 13 Are gone out Some from amongst you separating themselves from the Communion of the Church and from Gods services have caused a revolt see 1 John 2. 19. Jude 19. Saying We must suppose here And the inhabitants of the City consented thereunto And in is 〈◊〉 thru whosoever did oppose himselfe to that impiety by reason of his severe commandement of punishing the City was warned to come out of it in time for feare of being infolded in it V. 16 〈◊〉 the Lord To satisfie his Justice and command and to punish the 〈…〉 eason committed against his divine Majesty and for to 〈…〉 cisie his wrath CHAP. XIV VERS 1. THe children And therefore do not you imitate prophane nations in your mournings who by these furious and desperate fashions shew that they have no comfort in death through hope of eternall life which is given unto you as the inheritance of your heavenly father 1 Thess. l. 4. 13. Between your eyes In tho fore-part of your head over against that part which is betweene your eyes V. 3 Abominable Which may pollute you by that Law which I have set down to you of the differences of meates V. 5 Chamois Some translate it to bee a beast begotten betweene a camell and a panther but wee doe not reade that beast to bee fitting for food V. 7 That chew the cud Only but divide not the hoof nor likewise of those which divide the hoof only and do not chew the cud V. 19 Every creeping thing See an exception to this generality Lev. 11. 21. V. 22 Tithe This was the second tithe which was taken up after the Levites tithe and was to be employed in the sacred feasts at the three solemne festivals Deut. 12 6. 17. V. 23 That thou The use of these banquets in Gods presence was to make thee acknowledge that thou doesthold all thy goods of his grace and to the end thou mayest use them to his glory and honour with thanksgiving in all sobriety and purity as before his eyes which are the two principall acts of true piety V. 28 Tithe Some hold it to be a third kinde of tithe which was taken up every third yeare after the Levites Tithes and the tithes of the holy feasts in the Temple others will have it to be the same i the which for two yeares was still paid to the Levites and after the Temple was built and that the severall orders and offices of the Levites were established was carryed to Jerusalem 2 Chron. 31. 5 6 11 12. and the third year every one kept it at home and bestowed it any where indifferently upon the Levites and the poore CHAP. XV. VERS i. A Release or intermission this was the Sabattical yeare so called because that in it the lands were left at a stay and it was not lawfull to call in debts and the Jewish slaves were set at liberty V. 2 Shall release it It is is not-likely that this precept intended to make the creditor lose his debt quite but only to give for that year some release and repute to debtors from the troubles and taxes of their creditors V. 3 Of a sorraigner In Religion rather than in Nation so that in these offices of piety and brotherly charity God hath made some difference between those that are of the houshold of faith and strangers Deut. 23. 20 V. 4 There shall be Take heed lest through thy cruelty any one fal into extreame want and if he do provide thou so for his wants that hee be not driven to beg shamefully V. 9 The yeare Which yeare I shall not get mine owne at my pleasure verse 2. Thine eye doe not shew thy selfe cruell hard carelesse of other mens miseries or sorrowfull for their well-doing see Deut. 28. 54. 56. Prov. 23. 6. and 28. 22. Mat. 20. 15. V. 14 Wine-presse Or the Tun or Fat V. 17 For ever Untill the Jubile Exo. 21. 6. Maiâ—servant That is an Israelite Hènce it appeares that which was set downe Exod. 21. 7. Not to be an expresse command but onely a silent inducement and exhortation to the Master to espouse or cause to be espoused by his sonne the said maid-servant for the safeguard of her honesty V. 18 A double It is gathered by Isa. 16. 14. and 21 16. that the time of hiring mercenary servants was to be for a year at least and at the most for three years V. 19 The firstling What firstlings are here meant you may see Deut. 12. 6. V. 20. Year by year in solemne feasts Deu 16. â—i 14. V. 21 Ill blemish Not a small imperfection or accidentall or externall deformity but some ill disdisposition of the body or some notable defect as Deu 1◠〈◊〉 Sacrifice t 〈…〉 For a Sacrifice of thanksgiving of whose flesh these banquets or feasts were made CHAP. XVI VERS 2. SAcrifice See Exod. 12. 27. Of the flock The Italian sheep Besides the Paschall-lambe you shall offer other sacrifices specified Num. 28. 19. V. 3 With it With the lamb The bread of affliction Or of poverty as who should say poor folks bread who ordinarily for want of provision do eat ill leavened and ill prepared bread This as also the wild Lettuce were a memorial of the hard estate the people were in when they were in Egypt and likewise of the precipitate haste they were in to depart out of it V. 7 In the morning After the first day of the feast which was a festivall day untill the seventh day which was also festivall hee that would might goe home for the five middle days were not festivall Thy Tents The Italian hath it habitations the Heb. hath it Tents for Moses heeded most that time while the people were in the wildernesse in Tents and Pavilions V. 8 Six dayes seeing that every where else it is commanded to eat unleavened bread seven days Ex. 12. 15. Lev. 23. 6. Num. 28. 17. we must believe that by these six days must be understood the six days after the passeover which was celebrated the first day which is not reckoned here as elsewhere A solemn see up-Lev 23. 36. V. 9 From such time From the day after the passeover which day the first fruits were gathered for the wave offerings Lev. 23. 10 15. V. 10 Keep With holy meales and feasts Ofweeks Of Pentecost which was the fiftieth day af 〈…〉 the seven weeks compleat Ex. 34. â—2 Lev. 23. 16. Of thine hand The Italian addeth sufficiently largely according to thy wealth for to furnish those holy feasts V. 12 That thou wast For to rejoyce in the presence of God because thou hast been delivered out of it to give him thanks and to shew mercy to the wretched such as thou hast been V. 13 Seven dayes See upon Lev. 23. 36. Thy
but also to impose a necessitie upon him of covering his nakednesse and to teach him that it belongeth only to God to cover sin with the clothing of righteousnesse and the Redeemers satisfaction 〈◊〉 V. 22. Behold a biâ—ter mock of mans boldnesse Of us see above Gen. 1. 26. And now lest since that through sin he is fallen from the life of the soule he hath no more part in the immortalitie of the body nor the tree of life which is the meanes to it and ought not to profane the Sacrament of eternall life which no more belongeth to him for the aforesaid reason and it is fitting for him to seek his life and the causes thereof in his Redeemer who is therefore called the tree of life Rev. 2. 7. and 22. 14. 〈◊〉 V. 24. And he placed as it were to watch Cherubins a name of Angels appearing in a bodily shape and particularly in the shape of an oxe Ezek. 10. 14. according to the proper signification of the Hebrew word though it do often extend it self to any other shape And a it was a corporall vision to affright Adam that he might not come neere to the earthly Paradice whereby is figured the wickeds exclusion out of the heavenly Paradice CHAP. IV. VERS 1. CAin that is gotten or getting from the Lord by his favour and power V. 3. Brought God even at that time had ordained this manner of service in token that man oweth unto God a fee out of the goods he hath bestowed on him and to figure and represent continually before ones eyes Christs sacrifice the ground of all true Religion and of all his actions V. 4. Of the firstlings which questionlesse God had reserved to himself by expresse command which was afterwards renewed by Moses Exod. 13. 2. Num. 3. 13. even then intending as it is very likely to figure out the sacrifice of Christ the great first borne Had respect by some visible signe as by fire sent from heaven Lev. 9. 24. 1. Kings 18. 38. 1. Chron. 21. 26. he shâ—wed that Abels person was acceptable unto him because of his lively â—aith in the promised Redeemer and the sacrifice because of his person Heb. 11. 4. Now it seemeth that this sacrifice was an act for thâ— election and consecration of one of the two brethren whom God did chuse for his servant and for head of the blessed race See Gen 4. 7 25. 26. And thereupon grâ—w Cains anger to see his younger brother preferred to this dignitie which he thought to belong to him by right of eldership see Num. 16. 7. V. 5. Fell through sorrow and confusion V. 7. Shalt thou not that is to say thou mayst hope to be restored into thy degree of eldership if thou beest converted from thy wickednesse and malice see â—pon Gen 49. 3. others have it shall there not be acceptance that is shall not God accept of thy services others shall there be noâ— pardon Sin that is as much as if he said Besides the being deprived of this dignitie the punishment of thy malice is also ready and hangeth over thee His that is Abels as if he said My preferring him before thee in this belonging to my service doth not take away the civill honour which he oweth thee and doth willingly yeeld unto thee as his elder and thou being sensuall and worldly shouldest content thy self therewith see Gen. 3. 16. V. 12. When that is to say I will withdraw that remnant of blessing from thy Land which I have left unto it since sin and will increase the curse Under these corporall punishments are comprehended the spirituall to be deprived of the grace of God and to be banished out of his Church in this world and from his glory in heaven Strength that is her fruit which is the effect of that power and blessing which I have given it Joel 2. 22. Vagabond an outcast of my Church disquieted in thy minde tossed up and down in thy body V. 13. My words of despaire in the acknowledgement of his extreame sin V. 14. From Giving mee no place of secure rest From thy that is from thy Church where thy name is called upon and where thou dost manifest thy selfe by spirituall Revelations and corporall apparitions It shall come to passe Cain being all carnal feareth nothing but bodily dangers V. 15. Therefore since thou fearest this onely I will deliver thee from it to reserve thee for my judgment and will not suffer thy solitary and roming life to give any one occasion to hurt thee since the fact is knowne to me alone I onely can and will be judge of it Seven-sold the Italian addeth more than Cain though he slew innocent Abel The straightlier to represse all man-slaughters done without lawfull order and power a marke the forme of which is unknowne Yet it is to be believed that there was some impression of Gods Majesty added unto it V. 16. Nod This same signifieth flight or exile and was given this Land in remembrance of Cains curse V. 19. Took unto him The abuse of Poligamy contrary to the first institution of marriage Mal. 2. 15. is shewne by this that it was brought in by the accursed Generation out of the Church V. 20. Father That is inventer of the art As dwel that have no firme habitation but follow the pastures with their cattell as now a dayes the Arabians and other people doe V. 21. Of all That is to say of all Musicians V. 23. I have Very darke words neither is there any certainty in any thing that is written thereof It may be they are onely a vaunt of a cruell and violent man who thinketh himselfe to have liberty to commit murthers unpunished and it seemeth hee was one of those Giants of the primitive world that could kill a man with the least blow of his hand V. 25. Again That is many years after the death of Abel Gen. 5. 3. God being willing thereby to try Adams patience by his long expectation between his children in which and by which the blessed Generation was to be continued as hee did also afterwards with Abraham eth That is put in dead Abels place in the Priest-hood and to bee head of the holy Generation or branch of man-kind V. 26. Then Cains progeny running more and more into wickednes vices was parted by som expresse order of God from Seths into which the Church was restrayned this bearing the glorious title and possessing the right of the Children of God and the other having no other name or quality but of Children of men Gen. 6. 2. CHAP. V. VERS 1. THE Book Of the blessed Generation continued by Sâ—th from Adam unto Noah V. 3. In his owne As well in nature as in the corruption of it through sinne and this seemeth to be expressed to shew that all the oddes the holy progeny had proceeded from Gods pure grace and not by vertue of their nature which was corrupt as well as all others V. 22. Walked That is
King in my fathers stead 11. Were called To the sacrifice of thanksgiving As 1 Sam. 9. 13. 16. 3. 5. V. 12. Giloh A City of Judah Josh. 15. 51. V. 14. And bring evill Lest he overcome us suddenly or lest he destroy us without helpe and upon our resistance take occasion to sack the City V. 17. Tarrâ—d To rest a while or to feed Farre of Alone and out of the City though not very farre off as it appeareth by the subsequent narration V. 18. Cherethites See upon 2 Sam. 8. 18. Gittites It is uncertaine what people this was Certaine it is that they were so called from Gath a City of the Philistims and it is likely that they being converted to the true religion David tooke them to be of his guard for the cause spoken of 2 Sam. 8. 18. wherfore their head is called a stranger vers 19. 1. V. 19. An exile the Italian And wilt quickly goe to thy place as if he would say thou art old and weake neere to thine end V. 20. But yesterday Newly but a little while agoe Mercy may God use mercy continually towards thee V. 23. Kidron The name of a valley and a brooke on the East side of Jerusalem between the city and the Mount of Olives Jer. 31. 40. Joh. 18. 1. V. 24. Zadok According to the commandement Num. 4. 15. Bearing According to the custome in your greatest and most dangerous commotions of the people See Num. 31. 6. 1 Sam. 4. 3. and 14. 18. But here there was a more speciall occasion to shew that the Church as one should say and the signes of Gods presence could not be separated from Da-David who was the figure of Christ the head of it And for a token of a curse to Absalom who could not have God on his side in such an abominable usurpation Set downe The meaning is Zadock the second Priest a Sam. 8. 17. Having the charge of carrying the Arke with his Levites staid with it to keep the rereward of the people imitating therein the example of Josh. 3. 17. whilest Abiathar the High Priest went in the front of the people up the Mount of Olives and whilest the rest of the people made an end of comming out of the city V. 25. His habitation Namely Jerusalem by him chosen for a firme residence for the signes of his presence V. 27. A Seer That is to say a Prophet 1 Sam. 9. 9. either Zadock being indeed a Prophet or because sometimes he did put on the breastplate to enquire of God as he was Aarons successor in the direct line of the first borne Though Abiathar for some unknowne cause did at that time time possesse that place and either of the two wayes it was necessary for him to stay with the people and instruct them concerning the will of God V. 30. Covered His head wrapped up and his sight covered according to the manner of mourners 2 Sam. 19. 4. Esther 6. 12. V. 31. One told David the Italian And David said To prevent their affrightment he would tell the people of it himselfe Others have it and it was told David c. whereupon he said ô Lord c. V. 31. The Archite We reade no name like unto this but only Josh. 16. 2. Earth See Jesh 7. 6. 1 Sam. 4. 12. 2 Sam 13. 19. V. 34. Defeate Thou maiest cause Achitophels conncell to miscarry and be overthrowne CHAP. XVI VERS 1. THe hill namely the mount of Olives V. 3. He said A false calumniation 2 Sam. 19. 26. To which David notwithstanding upon false suggestions gave too much heed V. 4. I humbly beseech the Italian I do obeisance to thee That is to say I give thee humble thanks I may finde thy grace is sufficient for me A courteous manner of thanksgiving V. 5. Bahurim a city of Benjamin 2 Samuel 3. 16. V. 8. The Blood we reade not hitherto that David had spilt any blood of Sauls house whereby some have thought that which is said 2 Sam. 11. 8. to gave been before these things happened Or that Shimei imputed the death of Ishbosheth and Abner to David Thou art taken overtaken by and retained in the just punishment of thy misdeed V. 10. What have I I will have none of thy revenge neither doe I care for thy service in this kinde Let him curse I doe perceive that this evill commeth upon me through Gods providence who having taken away from me my majesty and the love and reverence of my subjects hath exposed me to this mans outrages Job 30. 11. And it is my duty to humble my selfe under the hand of the first author and not take notice of this fellow that is but the instrument Hath said unto him See 2 Kings 18. 25. Lam. 3. 38. V. 11. Benjamite of which Tribe Saul was from whom the Kingdome had beene taken away to give it David V. 14. There Namely in Bahurim v. 5. V. 15. The men of the Italian hath it The chiese of which might be the deputies of the communalties for the chusing of a new King V. 19. Whom In serving thee that art his sonne and lawfull successor I do nothing that is against my duty seeing thou art his second selfe V. 21. And all Israel In this manner thou shalt cut off all way of reconcilement whereby those of thy side shall be bound to defend thee to the last being out of all hope of pardon V. 22. Vpon the top Made after the manner of a terrace and exposed to the sight of all men CHAP. XVII VERS 3. THe man In the death of David whom thou seckest after consisteth thy whole conquest and the secure obtaining of the kingdome Shall be The Hebrew is will make peace that is to say will be quiet and not stirre V. 8. Is a man and therefore knoweth of what importance the preservation of a head is V. 9. Some pit Of which see Judges 6. 2. 1 Sam. 13. 6. Of them namely of those twelve thousand which Achitophel meanes to have a long with him V. 11. From Dan see Judges 20. 1. V. 13. All Israel With such a mighty army it will be as easie for thee to take a City â—as to draw a great weight downe a hill A proverbiall kinde of speech as Psal. 83. 14. V. 14. The good the Italian the better that is to say the wiser and more profitable advice Evill namely his ruine V. 17. Enrogeâ— A place neere to Jerusalem Joshuah Chapter 15. verse 7. and chapter 18. verse 16. Might not For if they had remained in the city they could not so easily have come out to execute their commission which was to carry messages Or may be because they were suspected V. 18. Went both of them Seeing that they were discovered V. 20. They bee gone over See concerning these lies in matter of narration told onely to hinder men from doing hurt by hiding the truth from them which thing is not conceâ—â—ned by the holy Ghost Exodus Chapter 1. verse 19.
little finger I have as much and more absolute power over your persons and goods than ever my father had and can force you according to my will And since I see the rashnesse of your demands I will use you with extreame rigor V. 20. But the tribe see upon 1. Kings 11. 32. V. 25. Shechem restored it from the desolation which had happened to it Iudg. 9. 45. Penuel which had also been destroyed Iudg. 8. 17. V. 28. Two calves questionlesse in imitation of that which was made in the wildernesse and to the same end to worship the true God in those visible signes appointed according to their own willâ— see Exod. 32. 4. V. 29. Bethel these two places were in the two uttermost bounds of the ten tribes countrey according to the length of it V. 32 Vnto the feast namely the feast of the â—bernacles V. 33. Hee bad devised for God had appointed the seventh moneth Levit. 23 34. Numb 29. 12. the children like unto that feast which God had appointed them CHAP. XIII VERS I. BY the word the Italian with the word having a propheticall revelation to propound openly others have it by the word that is to say by Gods command V. 2. In the word that what I have prophecied is the true word of God Or whereof the Lord hath spoken that is to say which hee hath commanded mee to propound unto you V. 4. From the that is to say using some charme or doing some other act upon the altar hee withdrew his hand to make some signe that the prophet should bee laid hold on V. 11. An old prophet who had oftentimes propheticall visions and revelations but in this act hee was a liar v. 8. though with some good and kind intent to give the other prophet some refreshing V. 12. had seen that is to say did knew and had taken notice of it V. 17. By the word namely by divine revelation V. 20. Came unto by some internall inspiration or prophetick extacy whereby hee was forced to condemne himselfe for deceipt as well as the other prophet for disobedience V. 28. Had not for a more expresse proofe that all was done by Gods singular providence for the execution of his judgement V. 32. The houses or the temples Samaria so called here by anticipation 1. Kings 16. 24. V. 33. Whosoever would or hee consâ—â—rated whom hee pleased V. 34. This thing the Italian in this in this manner hee brought in an example of impiety which being followed by his successors was the cause of their totall ruine CHAP. XIV VERS III. TAke with thee see upon 1. Sam. 7. 9. V. 5. The Lord said by propheticall revelation V. 14. But what this prophecy is not of things that shall happen after a long time but shall bee fulfilled within a very short time V. 14. The river namely Euphrates groves a kind of idolatry Exo. 34. 13. Deut. 16. 21. under which are comprehended all other idolatries V. 17. Tirza a City of the royall residence of the King of the ten tribes before Samaria was built and dedicated to that use 1. Kings 16. 24. Cant. 6. 4. V. 19. Of the Chronicles it seemeth that they were Annals or publick Records out of which were composed the books of Chronicles inserted among the holy books V. 21. To put see upon 1. Kings 11. 36. V. 24. Sodomites males who did abandon their bodies to suffer abominable lust see 1. Kings 15. 12. and 22. 46. 2. Kings 23. 7. wickednesse which often was joyned with idolatries and pagan superstitions V. 28. The guard chamber see 2. Kings 11. 6. 19. V. 31. Abijam who is the same as Abijah 2. Chron. 12. 16. CHAP. XV VERS II. MAachah it is the same as Micajah the daughter of Vriel 2. Chron. 13. 2. V. 4. Give him suffered not his name to be quite extinguished nor his Kingdome to faile V. 10. His mothers that is to say his grandmothers v. 2. V. 14. High places the people could not bee brought to offer sacrifices in that place which was only consecrated to Gods service though they performed the same in all purenesse as well for the object which was the true God as for the meanes according to his ordinances Now this was either through the peoples obstinacy or through the Kings negligence who did not make use of his Soveraign power to force them to it or through some difficulty ni the performance V. 17. Built that is to say fortified it might not suffer to hinder his subjects from having any correspondency with those of Iudah especially in matters of religion see 1. Kings 12 27. V. 20. Smote that is to say took these cities by force and used all manner of hostility in them All Cinneroth which is all the countrey adjoyning to the sen of Chinneroth Ios. 12. 3. V. 23. Diseased this is noted not only to shew that his happinesse was interrupted and disturbed but also to shew that upon this occasion hee did in his disease vary from his wâ—nted piety 2. Chron 16. 12. V. 27. To the Philistines being by them taken from the tribe of Dan to which tribe it did belong Ios. 19. 44. CHAP. XVI VERS VII ANd because the very death of Nadab was imputed as a sinne to Baasa for following of his sinnes that which hee had done could not bee â—ermed an act of justice or zeale but plaine murther for covetousnesse of reigning see Hos. 1. 〈◊〉 V. 13. Their vanities the Italian hath it idols the Hebr. vanities a common epithet for false gods which have nither reality of essence nor power and whose deity consisteth in nothing but in the idolaters vaine opinion Deut. 32. 21. 1. Sam. 12. 21. 1. Cor. 8. 4. V. 23. Thirty and one since it is said V. 15. that Zimri began to reigne in the seven and twentieth yeare of Asa and that hee reigned but seven dayes wee must conclude that Omri who immediately succeeded him reigned from the same seven and twentieth yeare but the Kingdome having been divided into two parts Omri began to reigne peaceably alone in the one and thirtieth yeare after hee had overthrown Tibui his competitor twelve in all with the foure yeares which hee reigned before the death of Tibui V. 24. Talents the talent weighed one hundred and five and twenty pounds at twelve ounces in the pound see upon Exod. 38. 25. V. 31. Baal a common name to all the Sidonian idols Now this idolatry was farre worser than that of the calves because that in this they professed the worshiping of the true God though it was in a vitious manner but in the other they meerely worshipped the creature or idoll CHAP. XVII VERS I. Tishbite hee was so called from the place of his birth which is not mentioned in Scripture inhabitants the Italian hath it of the new inhabitants described 1. Cron. 5. 22. Others translate it strangers which dwelt in Gilead by which they meane certaine Israelites which went to Gilead to dwell for some unknown cause
they are dispersed V. 16. Ballancings that is to say how they are hanged up even in the ayre V. 17. How thy garments how after a raine caused by a Southern winde the weather cleering up thoâ— art warmed in thy garments V. 18. Strong not by reason of any hard massie Elementall thicknesse but by reason of their ayrie incorruptible and indissoluble nature composed of very thin and even parts V. 19. Darknesse namely the darknesse and ignorance of our understandings V. 20. Shall it be told him his meaning is that all manner of discourse or conceit of divine things framed by the corruptsence of the flesh is abominable to God V. 21. And now it seemeth that at that very instant the cloudy weather did begin to cleare up and that thereupon Elihu took accasion to speak these words V. 22. Faire weather the Italian guilded clearnesse the Hebrew golden V. 23. Finde him that is to say comprehend the infinitenesse of his essence not draw neer the light of his glory nor penetrate into the secrets of his providence V. 24. He respecteth not the Italian no man though wise of heart can see him that is to say to have a full and direct knowledge of him either by sence or discourse of reason for that knowledge is reserved untill the everlasting life Exod. 33. 20. 1 Cor. 13. 12. 1 Ioâ— 3. 2. Others translate it hee respecteth not any that is wise of heart that iâ— to say God will disdaine to take notice of him as being too much inferiour to him CHAP. XXXVIII VER 1. WHirld-winde namely in the same manner as the Lord was wont to appeare who did in that manner hide the brightnesse of his Majesty and shewed the signes of his power to bring man to feare and humility see Deut. 4. 12. 1 Kings 8. 12. Ezech. 1. 4. Nab. 1. 3. Heb. 12. 19. V. 2. Darkneth darkeneth the soveraign luster of my providences justice and wisdome V. Gird up now I appeare unto thee as thou hast so often wished strengthen thy selfe with reasons to argue with we I will demand an ironicall kinde of speech in answet to Iobs speech Iob 13. 12. V. 4. Where wast thou wast thou my companion or my councellor when I created the world that thou wilt now be such in the governing of it laid the figurative termes taken from buildings V. 5. Who besides my selfe V. 7. When namely when all creatures especially the heavenly ones being newly created did glorifie their Creator every one in its own kind Psal. 148. 3. He seemeth to take this similitude from the birds which use to sing at breake of day The sonnes namely the Angels Iob. 1. 6. V. 8. With doores figurative termes to expresse the great concavitiâ—s wherein the Sea is enclosed Brake forth similitudes taken from birthes V. 12. The morning that is to say the Sunne causing it to rise at such or such an houre sooner or later in such or such a point of heaven according to the divers degrees and scituations of the Zodiack V. 13. Take hold to extend it selfe to the furthest parts The wicked which doe hide themselves by day and doe flie the light Iob 24. 13. 17. Iohn 3 20. V. 14. It is turned the Italian addeth and cause the earth to hee turned into divers formes as clay c. That is to say that it doth appear various as a potters vvork of divers figures and colours whereas the darknesse of the night confounds the aspect of every thing V. 15. From the wicked namely Male factors who hide themselves in their receptacles for feare of being discovered and punished The high arme that is to say the violence used by these thieves and night robbers who are discovered and taken by the benefit of the day V. 17. The gates poeticall termes to signifie the subterraneall and infernall parts V. 19 Where is poeticall termes likewise which signifie or meane nothing else but that God alone without any help or work of any man appointed the divers points of Sun rising and Sun setting V. 20. Shouldest know as it were to bring it to its lodging V. 21. knowest thou it an ironicall speech wast then it may bee thou wast present when I established the course of nature V. 22. Hast thou hast thou any part in the bringing forth of these meteors or dost thou perfectly know the causes and meanes of them V. 23. Have reserved as in magazines and armories for to overthrow mine enemies Exod. 9. 24. Iosh. 10. 11. Isa. 30. 30. V. 24. By what doest thou know the causes of lightnings and other fierie meteors and of tempestuous winds V. 25. Who hath who besides me distributeth aâ— it were by certaine channels and conduits the raine water upon the earth V. 26. Where no man is and therefore this watering can be no effect of humane work and thereby God sheweth his providence even over savage beasts Psal. 35. 8. V. 28. hath the raine are these creatures produced by causes which are constant and invariable in nature as humane generation is doe they not proceed from my puâ—e and simple free-will V. 30. Are bid under their frozen superficies in winter time V. 31. Canst thou bind hinder the season from becomming more temperate in the Spring-time when the Pleiades rise with the Sun Or loose or doe so that when this â—ign riseth with the Sunne it may not draw up vapours from the earth to engender raine mists hoary-frosts and stormes V. 32. Arcturus ordinarily called the guardian of the beare and his sonnes are here the other lesser starres of the same constellation of which the biggest and most noted carryeth the name V. 33. Knowest thou either how to order them as Master over them or to comprehend what they are certainly and perfectly Dominion as well in regard of the motion of the heavens which varieth the sea sons of the earth as of the influences and vertue which commeth from thence V. 37. Who can number who is it that causeth vapors to arise out of the earth bringeth forth raine as much as need requireth according to the order of his wisdome who can stay the Italian who layeth that is to say who can stay the raine A terme taken from that when one will poure out any liquor out of a bottle or out of a barrell they doe lift it up and when they will stay it againe they lay it downe upon the ground V. 38. When they namely when it hath rained sufficiently so that the ground is moistened and the clefts thereof closed up V. 39. VVilt thou is there any besides my selfe that provideth for all beasts and especially your savage ones which frequent not the companie of men Psal. 104. 21. therefore my providence ought to be acknowledged and adored without any contradiction as absolute and soveraigne V. 41. His young ones often times neglected and forsaken by the old ones who as we read are very forgetfull Cry unto with all their croaking they move none to help them but
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
those effects which did surpasse all humane power and were true miracles wrought by God the light namely thy grace and favour V. 4. Command that is to say worke it by thine almighty word which gives a being and is a law for all things see Psa. 42. 8. and 68. 28. V. 5. Through thy calling upon thee through thy strength and power under thy conduct fighting thy cause by thy command V. 9. Goest not forth thou doest no more assist us in our sights a terme taken from that the arke was wont to be carried in the campe in the time of great and imminent dangers of warre Num. 14. 42. and 31. 6. V. 12. Thou sellest that is to say thou hast suffered their enemies to subdue them easily without any losse or dammage or hast given them over to their wills as a thing of no value dost not increase thou thy selfe seemest to have lost by this oppression of thy people which was as it were thine own inheritance and thine enemies have not so much as yeelded thee any acknowledgement or done thee any hommage therefore as it were to recompence thy losse Others thou hast not raised their price that is to say thou hast let their enemies have them at what price and upon what condition they would themselves and hast not caused them to pay a deare rate for their conquest V. 14. A◠shaking a signe of scorne and derision as 2 Kings 19. 21. Iob. 16. 4. Psal. 22. 7. V. 15. My confusion I have causes of confusion continually before mine eyes the marks whereof I carry upon my face and forehead which are covered with shame V. 16. Avenger that is to say an enemie grievously incensed Psa. 8. 3. V. 19. Of dragons that is to say horrid places such as are the receptacles or dens of those beasts see Isa. 34. 13. and 35. 7. by which is meant an extream desolation the shaddow that is to say deadly calamities Psa. 23. 4. V. 20. Stretched out prayed after the ancient manner of praying with armes laid abroad and hands turned up Iob 11. 13. PSAL. XLV THE title Shoshannim an unknown name of a time or os a musicall instrument of loves spirituall loves of Christ and his Church as in the book of Canticles the contemplation and penning of which was peradventure occasioned by Solomons nuptialls and from thence are taken many termes to signifie things which are meerly divine and celestiall V. 1. Enditing the Italian bubbleth out a figurative terme which is very frequent in scripture to expresse not only the fervency of a righteous mans zeale but also the vehemencie of divine inspiration see Iob 32. 18. a good that is to say a discourse of dainty matters touching the the Italian I rehearse my works to the King that is to say I consecrate these my works to the honour of the everlasting King of the Church V. 2. Fairer excellent and perfect in all manner of vertue and such dost thou appeare to be to thy Church see Isa. 33. 17. grace that is to say besides thine own proper perfections thou hast that soveraign gift of communicating thy selfe by thy most sweet and gratious word see Isa. 50. 4. therefore these are the two causes and grounds of the establishment of thine everlasting Kingdome by God thy Father V. 3. Thy sword which is the most efficacious and piercing word of thy Gospell Isa. 49. 2. Heb. 4. 12. Rev. 1. 16. and 19. 15. V. 4 Ride or bee thou carried as it were upon a triumphant chariot which is meant by the Gospell by the preaching of which Christ was to be carried victorious and triumphant all the world over prosperously being thus sum 〈…〉 ously armed and surnished set a happie period to all thy businesses Isa. 53. 10. thy right bond that is to say if thou dost employ thy soveraign power thou shalt finde the experience of those admirable effects which the spirit doth foretell by mee V. 5. Thine arrowes see concerning these armes of Christ and of their effect Isa. 49. 2. 2 Cor. 10. 4. V. 6. O God hee directeth his speech to Christ Heb. 1. 8. true eternall God who besides and with the Kingdome of essence and eternall glory is also mediator as lievtenant generall to his sather which place hee undergoeth in the union of the two natures yet by the power of his deitie V. 7. Therefore that is to say because that thou alone through the most perfect justice art fitting and worthy to bee King of the Church God hath consecrated thee for this place in thine whole person and hath endowed thy humane nature beyond measure with the gifts of the spirit which gifts were anciently figured and shewed as it were in a shaddow by the annointing of Kings John 3. 34. 1 Iohn 2. 20. 27. of gladnesse for your sweet smelling oiles were also used for to beautifie the face upon occasions of feasting and mirth Psa. 23. 5 and 104. 15. and likewise this oile of consecration and infusion of the gifts of the holy Ghost is also an oile of joy and glory in Christ thy fellowes all the true elect sanctified by the same spirit and endowed with the same graces to be Kings and Priests Rev. 1. 6. and 5. 10. of which neverthelesse they receive but a certaine portion and measure 1 Cor. 12. 7. 11. Ephes. 4. 7. whereas Christ hath the whole fullnesse of it Iohn 3. 34. V. 8. All thy garments thou art clothed with the gifts of the holy Ghost which spread forth a most sweet odour of grace even from heaven thy dwelling place Cant. 1. 3. out of the from heaven which is Christs royall habitation alluding to Kings pallaces whose walls were covered over with marble 1 Kings 22. 39. Amos 3. 15. made thee glad namely that everlasting joy which thou hast in heaven V. 9. Daughters as much as to say Kingdomes and provinces shall be joyned to the Church of Israel which is here specially meant by the spouse by reason of that nations prerogative though they altogether doe make but one universall Church Cant. 6. 8. honourable women the Italian amongst thine honours that is to say thy nuptiall traine and pompe Others have it thine honorable that is to say thy maids of honour upon thy the chiefe place of honour next to the soveraign and was given to the queenes 1 Kings 2. 19. of Ophir see Iob 22. 24. V. 10. Hearken the prophets words to the Church forget renounce the world which is as it were thy fathers house whence thou wert taken to cleave altogether to thy husband according to the Lawes of matrimonie Gen. 2. 24. V. 12. The daughter that is to say the people of that city hee meaneth that the mightiest and famousest nations of the Gentiles should bee joyned to the Church to doe in it and with it hommage to Christ Psa. 72. 10. Isa. 23. 18. V. 13. The Kings daughter namely the Church which is Gods daughter and Christs bride Cant. 7. 1. within the Church though
to surprise David V. 7. With their mouth the Italian belch out words insulting as though they had already taken me or outragious and flanderous words or furious and threatning words V. 9. Because of his strength the Italian I will beware of their strength Others As for their strength I will look upon thee that is to say I will hope in thy help to free me from it V. 11. Scatter them it should seeme he hath a relation to Caines punishment whom God would not have kild but would have him to bee a wanderer all the dayes of his life for a spectacle and an example of Gods judgements Gen. 4. 12. Otherstranslate it Shake them namely their degree of honour and dignitie V. 12. For the sinne others the words of their lips are the sinne of their mouth meaning that all they doe say or utter is bad and wicked Be taken let them bee suddenly punished and overthrown for their impudent presumption in cursing and slandering me V 15. Let them wander now they wander up and down to catch me but the time shall come that they shall wander through hunger and want to seek food and reliefe V. 16. In the morning it should seeme this hath a relation to the watching of Sauls servants for him who thought to catch him and kill him in the morning 1 Sam. 19. 11. meaning at that time when these people imagine to have me in their hands I shall bee in safety and shall have cause to praise and blesse thee for my deliverance PSAL. LX. THE title Shushan Edith the words signifie the Lillie of ornament and it is not certainly known whether it were the name of some musicall instrument or the beginning of some ordinary song Psal 80. in the Title To teach that is to say given to the Colledge of sacred Musitians for a forme of a song of victory to have their Schollars learne it and peradventure all the people to honour Davids triumphant returne in stead of ordinary songs which were used upon such occasions see 1 Sam. 18. 6. Psal. 68. 12. 26. twelve thousand in Samuel and the Chronicles there is mention made of eighteen thousand peradventure these twelve thousand were kild in a pitcht battell and the other six thousand in some other skirmishes V. 1. Cast us off this must bee understood of the grieveous calamities which the people suffered under the Iudges and under Sauls raign V. 2. To tremble thou hast shaken the land of Israel and caused them to suffer many adversities V. 3. Made us to drink thou hast amazed and astonished us with afflictions like unto a man that had drank some drink to astonish and make him beside himselfe according to the threatning in Deut. 28. 28. 34. V. 4. Displayed in signe of victory Because of not for any desert of ours but only to ratifie the truth of thy promises of grace V. 6. Hath spoken that is to say he hath sworn by himselfe who is the most holy one Others hee hath spoken in his sanctury that is to say in heaven or in the Temple where he uttered his Oracles I will rejoyce that is to say I shall enjoy my victory peaccably possessing the Kingdome of Israel even over those parts which did longest and most obstinately follow Sauls side as those places had done which are here named V. 7. The strength namely that Tribe in which by reason of the great number and valour of them consisteth the chiefe strength of my Kingdome see Deut 3â— 17. Psal. 78. 9. My Law-giver that is to say Jerusalem the chiefe citie of Judah and of all Israel the great councell of the seventy Iudges Num. 11. 16. and my soveragne court of Iustice Psal. â—22 5. V. 8. My wash pot that is a people brought into a most abject slavery as your scullions and dish-washers in Kitchins Psal. 68. 13. or a countrey grown in famous and of a â—oâ—did condition as your water-carriers are unlesse hee meanes the great slaughters which David made in those places having flaine two parts of the Moabites whereupon the countrey became as a great panne or boule full of blood 2 Sam. 8. 2 will I cast out in contemâ—â— and to despise them Triumph thou that is to lay acknowledge me to be thy King with joyfull acclamations as who should say with a long live the King honour thou my triumph now that thou art subdued 2 Sam. 8. 1. 12. V. 9. Who will bring me who will put the enemies strong holds into my possession after that I have overcome them in battell May bee he meanes Rabbaâ— particularly the chiefe city of the Ammonites which David besiedged after all these victories 2 Sâ—m 11. 1. V. 11. From trouble or to bee freed from our enemies V. 12. Through God with his help and assistance and through his power Psal. 56. 4. 10. PSAL. LXI THE title Neginah see Psalme 4. in the Title V. 2. From the end it seemes that David made this Psalme at that time as he fled from before Absolom to the confines of the Land of Israel 2 Sam. 17. 22. Others say it was when hee fled from Saul as Psal. 42. 6. 〈…〉 ead me it doth represent a man climing to get up into a place of safety but wanting strength to get to it the meaning is doe thou save me for of my selfe I caâ—nâ—t doe it by any meanes V. 3. For thou hast been this verse may be joyned to the former in this manner I pray thee relieve mee as thou usest to doe or with the following verse 3 upon the assurance of thine ordinary deliverances I hope to be brought back againe to thy Temple there to remaine for ever V. 4. In the Covert a phrase taken from birds as Psal. 91. 4. V. 5. The heritage namely these present and eternall goods which properly belong to thy children wherein the world hath no part at all V. 6. Prolong the Italian adde or thou wilt adde that is to say cause thou me to live and reign under the protection of thy grace and constant love all that time as thou hast apointed mee without any interruption and let the Kingdome of thy Church become everlasting under the Messias who is to descend from me PSAL. LXII THE title to Jeduthâ—n the Italian over the children of Iâ—duthun that is to say over that company or squadron of sacred Musiâ—ions which was of the progenie of Ieduthun 1 Chron. 25. 1. 3. V. 1. My soul or let it bee how it will my soule hopeth in c. V. 3. How long David speaks to his enemies and persecutors Will yee imagine mischiefe the Italian how long will yee set upon a man or will yee contrive and imagine mischiefe a tottering that is ready to fall being shaken or through age Fence that is dry and hath no morter to strengthen it such as your walls that are made about lands or fields V. 4. To cast him the Italian to cast this man namely me against whom they lay all these plots
he For all this it is not lawfull for man to contend with God But he ought with all humility to desire of him the assistance of his Spirit and grace V. 11. Seeing there be many things that the Italian When there is abundance of things they This sâ—â—ue of covetousnesse is not beaten downe nor put out through the abundance of goods no more then fire iâ— quenched with the abundance of wood but waxeth greater and greater therefore true content cannot consist in that abundance V. 12. For who knoweth The chiefe cause of this error nemely of gathering together without any endâ— is mans ignorance which will not suffer him to limit his desires within the bounds of the shortnesse of his life but causeth his thoughts to range after the infinitenesse of time to come which he having no knowledge of it is a folly in him to seek to provide 〈…〉 it As a shadow which hath no substance and van 〈…〉 in 〈◊〉 〈◊〉 leaving no signe where it hath been CHAP. VII VERS 1. A Good Now he sheweth that besides wordly goods the fruition of which he hath commended there are other goods which the faithfull man ought to look after namely eternall to which one must passe by death the meditation of which serves to direct the living to that happy end Name the Italian Fame Namely the true and sound naâ—e of faith and holinesse which confirmed by his death doth last afterwards Of death Namely of him that is a beleever and a childe of God and dieth in his favour V. 2. That is namely death which is the cause of that mourning the consideration of which causeth living men to think upon making themselves fit for it V. 3. Is better This meditation of death though it be sorrowfull is better for the salvation of man then all his mâ—â—th seeing he doth by that mortifie his flesh and rendeth his heart from the world and lifteth it up to eternall goods Of the countenance of man in his naturall estate which is called the outward man 2 Cor. 4. 16. The heart That is to say the soule and the inward man Is made better spiritually V. 4. Of the wise Which looke after the end of things and think upon eternity whereas fooles are onely guided by sense and thinke no further thâ—â— things present V. 5. It is better This meditation of death is indeed harsh to the flesh being a rough curbe to the vanities of the world but even as the severe reproofes of wise men are to be preferred before fooles tricks and jests So an humbling and correcting sorrow is more to be desired then alluring and be witching pleasure V. 6. For as the That is to say even as the fire which consumes the thornes causeth them to crackle for a small time so the spirit of this world which leads men to perdition transports them into an excesse of a false and short joy and by that meanes hindreth them from thinking upon repentance and a due preparation for death V. 7. Surely Now follow some particular precepts belonging to that wisdome which he hath spoken of before and first he sets downe some vicious passions which darken the lustre of it Oppression Namely the inclination and evill habit of doing wrong to other men in matters of justice whether it be through corruption or his owne proper passion of otherwise V. 8. Better The wise man looketh after the end of things according as he foreseeth it by the light of Gods Spirit and according to it he regulates himselfe and all his actions and will not be blinded with the false appearance of the time present See Deut. 32. 29. The proud That through a certaine pride and disdaine is moved at every small offence And he makes mention of this other passion of wrath as contrary to the peace and quietnesse of minde and to the moderation of true wisdome V. 10. Say not Be not so foolish as to say that the times of themselves are better or worse to impute the vices and calamities of the world unto the age But doe thou say that the times are such as the men are and that to amend the times the men ought for to amend themselves 11. Wisdome There are three things of singular value life an inheritance that is to say all things to maintaine life and wisdome for to governe it Meaning that the wise man should take a lawfull care for either according to his vocation V. 12. A defence the Italian A Shadow Riches indeed have this community with wisdome that they doe save a man out of many dangers and disasters yet the principall subsistency and true happinesse of mans life consists in wisedome V. 13 Consider Be wise in discerning the various wayes of Gods providence for to second them with thine affections of joy or sorrow See Ecclesiast 3. 1. 11. For who Since Gods will cannot be withstood nor the effects thereof bee altered wisedome would have a man submit himselfe quietly unto it V. 14. Consider For to have such a feeling as God calleth thee unto by his visitation Hath set he hath in this life mixed good with evill so that the one is a remedy and a curbe for the other To the end To direct man by thâ—se different meanes of mildnesse and severity unto a happie death for after that there are no more vicissitudes nor varieties all things are perpetuall neither is there any place for repentance or amendment Nothing Like to what befalleth him in this world After him Namely after his death V. 15. All things The Italian All this This may be referred as well to the precedent as to the subsequent things Of my Namely of my fraile and transitory life That perisheth Runnes into diverse mortall dangers and inconveniences In his Righteousnesse The Italian For his justice either being persecuted by Tyrants or misconstrued and calumniated or too indiscreetly and hatefully used The wise mans meaning is to shew that wisdome ought to bee joyned with uprightnesse in the guiding of mans life Wickednesse covered over with art and cunning or used with politicke craft V. 16. Righteous overmuch That is to say a too severe reprover of every petty error or too much bent upon a thing which of it selfe or in thine opinion is just without yeelding any way either in charitie or wise innocenccie to the opinion of others to the necessitie of times to common custome or to humane frailty Destroy thy selfe Making thy selfe as it were the very marke of publicke hatred V. 17. Be not Have also a greater care of loosening the raines too much to wickednesse which provoketh Gods suddain judgment Before thy The Italian Out of thy Before the 〈◊〉 of 〈…〉 all course and out of it by some violent and 〈◊〉 end which may carrie with it the tokens and signes of Gods expresse vengeance See Job 15. 32. and 22. 16. Psalm 55. 15. Prov. 10. 27. V. 18. That thou shouldest take hold That thou shouldest follow the middle way between Gods
places namely their Temples Chappels and other places of Idolatry and false devotion Over Nebo namely for the desolation of these Cities which was already come or was ready to come upon them On all their heads according to the custome of those times and places which was to shave themselves in times of great sorrow and mourning Lev. 19. 27. 21. 5. Deut. 14. Isa. 3. 24. Jer. 48. 37. Ezek. 7. 18. V. 3. On the tops of which were made after the fashion of open terraces See concerning this manner of publique mourning as it were to require help from Heaven Isa. 22. 1. Jer. 48. 38. V. 4. Heshbon names of certaine Cities of Moab Jabaz a City in the confines of Moab Num. 21. 23. V. 5. My heart that is to say the desolation of the Moabites shall be so cruell and dolefull that I tremble at it and am moved to compassion every time I thinke of it Isai. 16. 11. 21. 3. Jer. 48. 36. V. 6. The waters that is to say these places which are now rich pastures and well watered shall grow wild and desert see Isa 19. 5. 7. V. 7. The abundance namely their Treasures and provisions shall be carried away into remote and secret places by the Arabian robbers which shall fetch away this prey V. 9. Of Dimon this is thought to be the same City as was before named Dibon and that the Prophet hath so altered the name of it by reason of the great effusion of blood which was to be in it for Dimon may signifie a bloody place Lions that is it to say wild beasts shall live in the Country made void of inhabitants CHAP. XVI Vers. 1. SEnd ye the Moabites were subdued and made tributaries by David 〈◊〉 Sam. 8. 2. and paid their tribute in Sheep and Lambs 2 King 3. 4. and the Kings of Israel had gotten it away from the Kings of Judah after the separation of the ten Tribes Whereupon Isaiah under the termes of wishing them to returne to the King of Judah their ancient Lord doth exhort them to doe homage and convert themselves to the true God who was knowne and served in Judea and not among the ten Tribes To the Ruler which your vassall King paid to the King of Israel his Lord and Master 2 King 3. 4. Sela a place scituate in the utmost confines of Moab whereof there is no mention elsewhere V. 2. It shall be if ye persevere in your rebellion you shall both be subdued and driven out of your Count y. Arnon a River upon the frontiers of Moab Num. 21. 13. V. 3 Execute judgement the Italian Make a decree besides this duty towards God doe thou use charity also and humanity decreeing by a publike Law that my people may have secure refuge in thy Countrey when they flie before the Assyrians see Obad. 14. V. 4. For the that is to say the time of my peoples visitation shall not last for ever but I will setle them again in peace and prosperity And therefore you Moabites make your selves worthy of obtaining grace and favour at their hands and doe not any way give them cause of offence V. 5. In mercy or in piety that is to say those vertues of King Hezekiahs shall establish his Kingdome and make him mighty wherefore thinke in time upon submitting yourselves unto him The Throne namely the Throne of the Kingdome of Iudah He shall sit namely Hezekiah a most vertuous and happy King and a figure of Christ in whom all this is perfecty and spiritually fulfilled Dan. 7. 14 17. Mic. 4 7. V. 6. The pride through which he will refuse these my exhortations and good councels His lies namely his vaine counsels and false confidences his dissimulations and cunning devices V. 7. For the Foundations namely for the ruine and subversion of this City from the very Foundations V. 8. Languish that is to say they lie waste and desert The Lords namely the great Potentates have with their Armies spoiled all the Country Even unto the Italian which reached unto hereby is shewed the great extent of those Vineyards scattered up and downe all the convenient places of the Land of Moab even till beyond the Sea namely the lake of Sodom Ier. 48. 32. Iazer a City in the confines of Moab V. 9. For the shouting they were certaine shouts and songs whereby they encouraged one another with mirth in the Fields while they were at worke V. 12. Is weary with praying complaining and sacrificing to his Idoll On the high place namely the Temple of Kemosh And thereby may also be meant a City of Moab called Bamoth-Baal that is to say the high places of Baal Jos. 13. 17. See Jer. 48. 13. V. 13. Since that time the Italian in the ancient times that is to say which he had set downe in his everlasting counsell V. 14. Within three yeeres namely at the end of these yeeres the ruine of Moab shall begin by the Assyrians and a long time after that shall be accomplished by the Chaldeans Wherefore the same things are also foretold by Jeremiah ch 4â— many yeeres after Isaiah As the yeeres the Jewes doâ— hold that the longest time for which one may hire a servant is three yeeres and the shortest for one yeere which they gather from this place and from Deut. 15. 18. and from Isa. 21. 16. CHAP. XVII Vers. 1. BEhold Damascus this hath a relation to the taking and sacking of Damascus and to the captivity of the people thereof by Tiglath-pilezer 〈◊〉 King 16. 9. Amos 1. 5. and afterwards it was re-edified and inhabited by a new people V. 2. The Cities which were in the Tribe of Gal or Reuben Num 32. 34. Jos. 13. 16 25. and are here joyned with Damascus because that Tiglath-pilezer that tooke Damascus did also carry the Gadiâ—es and the Reubanites into captivity 1 Chron. 5. 26. for the ten Tribes were in league with the King of Syria Isai. 7. 1 2. V. 3. From Ephraim that is to say from the ten Tribes named by the name of this which was the chiefest of them The Kingdome because that after this conquest of the Assyrians and the death of Rezin Syria became a Province to Assyria and being come againe into a prosperous state was againe taken and pillaged by the Chaldeans Jer. 49. 23. They shall be that is to say the Syrians shall endure the same subversion of state as the ten Tribes doe Isa. 7. 16 8. 4. V. 4. The glory of namely the power and Kingdome of the ten Tribes which was first lessned by Tiglath-pilezer and then afterwards quite over-throwne by Salmanezer 2 King 17. 6. The fatnesse that is to say his estate shall be much impoverished and many of his commodities shall be taken away from him V. 5. And it shall be that is to say they shall be all carried away into a strange Countrey like Corâ— that is reaped and carried away out of the field in time of harvest In the valley which was
neere to Jerusalem and very much abounding in Corne. V. 6. Grapes that is to say some small remnant of people shall remaine in the Countrey V. 7. At that day when these calamities have hapned that small remnant shall be converted to me and to my true seruice which came to passe in part under Iosias 2 Chr 34. 33. and was perfectly accomplished under Jesus Christ. V. 8. That which namely the Idols the Groves which were consecrated by the Idolaters Isai. 1. 29. Or the images see Lev 26. 30. V. 9. A forsaken Bough namely after all the fruit is shaken of V. 10. Of the Rock see Deut. 3â— 4. Shalt thou plant thoushalt tâ—ke much paines and use much industry in tilling of ground but the fruit thereof shall be carried away by thine enemies Strange slips rare and excellent â—â—ips which were brought a great way either through curiosity or for the rarenesse of them V. 11. The day of griefe namely of the last desolation of the Assyrians Country V. 12. Woe to a new prophecie of the discomfiture of the Assyrians Army by the Angel 2 King 19. 35. Of many people or many sorts of divers Nations whereof the Assyrians Army was composed V. 14. Trouble a horrible tumult by reason of such a sudden slaughter CHAP. XVIII Vers. 1. SHadowing which raiseth and sendeth forth such mighty Armies that they seeme to be thicke Clouds of Locusts which shadow the Earth which is ordinary in Ethiopia Joel 2. 10. see concerning these innumerable Armies of Ethiopians 2 Chron. 14. 9. So Armies are called wings Isa. 8. 8. This prophecie seems to have relation to the conquest which Nebuchadnezzar made of Ethiopia together with Egypt Beyond or along by he Rivers V. 2. Ambassadours Ethiopia is divided into the Easterne which was a part of Arabia and the Westerne and the Red-Sea in the middle Gen. 2. 13. Numb 12. 1. and it seems that the seat of the Kingdome as in the Easterne part so that they were faine to send messengers into the Westerne parts for to have levies of men made By the Sea namely the red Sea or Arabicke gulfe Of Bulrushes according to the ancient custome of those Countries which in some places lasteth to this day to make the easier way against the streame by rockes flats and fals of Rivers Scattered the Italian hath it Of a long stature Heb. a Nation of long extent which is a thing namely their tallnesse that hath beene obseâ—ed at all times in the Ethiopians Peeled without haire or smooth having no haire upon their bodies which is also a property of those Country bodies by reason of the excessive heat A terrible people namely the most savage and rude amongst them which are those that dwell in the innermost parts of Ethiopia farre from the Sea looking more blacke and horrid and being more barbarous then the others Troden namely a vile and abject Nation kept in extreame slavery a thing proper to the Moores and Ethiopians both in their owne Country and abroad The Rivers this is also one of the properties of Ethiopia namely that the Rivers Nilus and Niger overflowing by reason of the great raines in Winter doe wash away all the fatnesse of the Land whereupon Egypt was by the ancients called the gift of Nilus V. 3. All ye that is to say I doe bring the world tidings of the Chaldeans generall over-running the Country Wherefore so soon as ye shall perceive it once to begin you must expect the continuance of it untill such time as all that be accomplished which I prophecie unto you V. 4. I will that is to say I will give the Chaldeans leave to goe on with this their great enterprise and will no way hinder them onely I will have the eye of my providence open and sixed upon my Church to comfort conduct and defend her amidst all these tempests as I did at her comming forth of Egypt and in the wildernesse by the siery and cloudy pillar Isa. 4. 5. V. 5. For that is to say the effect of my sufferance shall be this that the King of the Chaldeans shall conquer and destroy the great states of the world before they be growne old and weake with age even as if one should cut and dresse a Vine where it is budded and ready to beare fruit V. 6. Left that is to say they shall be left for a prey to their Conquerours and new Lords or to the eves and robbers on the high way as it often falleth out in new conquered Countries V. 7. In that time namely after all these ruines and calamities the Ethiopians shall be converted to God under the Gospell and shall embrace the Christian faith which indeed hath been so and is so to this day see Acts 8. 27 37. Shall the a figurative description of that peoples spirituall subjection to Christs Kingdome with termes taken from tributes and presents which are brought to earthly Kings and Princes as Psa. 68. 31. 72. 10. Isa. 16. 1. CHAP. XIX Vers. 1. RIdeth a propheticall description of Gods sudden and unlooked for judge ments executed by the Chaldeans upon Egypt as Psa. 18. 9. 104. 3. The Idols all the divels endeavours who is served in those idols and thereby seduceth men making a shew of defending those that worship him shall be quite overthrowne see Exod. 12. 12. and the beliefe which men had in them shall vanish away and the images themselves shall be beaten down and destroyed Jer. 43. 12. or carried away into captivity according to the custome of the heathen Isa. 46. 1. V. 2. Set the raising warres and civill factions amongst themselves Kingdome namely a province or rectories for Egypt was divided into rectories V. 3. The Spirit namely their strength valour and heart shall faile them at their need familiar spirits see Lev. 19. 31. V. 4. Cruell Lord namely Nebuchadnezzar King of Babylon Jer. 46. 26. V. 5. The waters a figurative description of an extream desolation of Egypt which had all its pleasure profit ritches and security comming in by Sea the chiefest meanes of their great traffique and by means of the River Nilus which is the cause of the Countries great fruitfulnesse V. 6. Turne the Rivers farre away the Italian the Rivers shall goe backe namely by reason of the falling of the waters Of defence Egypt is often times thus called by reason of the Hebrew names signification The Countrey being much strengthned by meanes of the waters Others construe it as though he meant great bankes raised up upon the sides of the Rivers V. 7. By the Brookes being sowne and growing upon grounds all wet and dirty by reason of the overflowing of the River Nilus Driven away they shall be all spoiled through the rage desolation of war which shal be like the overflowing of a River V. 9. In fine Flax which was one of the singular and choicest rarities of Egypt see 1 King 10. 28. Prov. 7. 16. V. 11. Zoan a most ancient City of
deluge of enemies is fallen upon her V. 44. Bel the chiefe idol of the Babylonians Isa. 46. 1. Jer. 50. 2. that is to say I will punish them for their idolatries In Babylon or upon Babylon Bring sorth he doth attribute Babels extortions to Bel for the Chaldeans made him the author of all their conquests and victories see Ier. 49. 1. Others think that the Prophet had a relation to the great offerings which from all parts were offered to Bel and especially of the spoils of conquered Nations V. 46. The rumour namely of Cyrus his comming who did not lay the siege to Babylon in the first yeer of his expedition but in the second V. 49. As Babylon I will in the same manner cause to perish by the sword not onely the inhabitants of the city but the subjects also of this great Empire which termed it selfe to be universall over all the world V. 50. Ye that words directed to Gods people which went into captivity after there had been great slaughter made of them by the Chaldeans exhorting them to return to Jerusalem V. 51. We are the Jews lamentation V. 52. Wherefore Gods answer to them V. 55. The great namely the great multitude of people which made such a noise Her waves see vers 42. namely the waves of those destroyers vers 53. V. 59. A quiet prince the Italian great chamberlain Heb. a prince of rest Some doe hold that he was Governour of a place or City called Menucha Others do expound these words as if amongst great ones he had been the man that did settle and procure the rest and quietnesse of the Country by opposing himselfe to the rebellion against Nebuchadnezzar V. 64. The words that is to say The Prophecies Sermons Histories which he himselfe set down in writing whereby he intimates that the Chapter following was added by some body else CHAP. LII Vers. 7. BRroken up see upon Jer. 39. 2. V. 18. Wherewith that is to say which were used about sacrifices and other parts of divine service V. 24. Of the door or of the vessels see Ier. 35. 4. V. 28. In the seventh namely when Iehoiakâ—n was carried away into captivity now 2 Kings 24. 12 it is said that this hapned the eighth yeer of King Nebuchadnezzar but we must imagine that it was in the end of the seventh yeer and the beginning of the eighth Three thousand 2 King 24. 14. there are set down ten thousand which as it seems may be thus reconciled that Ieremiahs three thousand were of Ierusalem and the other seven thousand were souldiers out of divers parts of Iudah V. 29. Eighteenth towards the end of the eighteenth yeer and in the beginning of the nineteenth vers 12. V. 3â— In the namely after Gedaliahs death and the troubles which hapned therefore of which there is no mention made elsewhere V. 31. Five and twentieth 2 King 25. 27. it is the seven and twentieth Peradventure he was set at liberty the five and twentieth and was exalted to honours two dayes after Evilmerodah Nebuchadnezzar his son V. 33. Before him in his court or in his kingly Hall The Book of the Lamentations of JEREMIAH The ARGUMENT JEremiah after he had by his holy Ministery performed all the offices of fidelity towards God and charity towards his Nation to prevent their approaching ruine did not cease even after it had hapned but still continued in his formerzeal and affection and began to burden his innocent soul with the feeling of these calamities and to make his sacred tongue and pen instruments of the publike grief Being chosen for this use by the holy Ghost to shew That in the most sacred vessels of his grace he doth imprint the most lively and sharpest feelings of the evills of his Church and of Gods judgements and likewise giveth them the cleerest sights for to discern the true causes of them and to make the right and true use of them And according to this he composed this small compilement of Lamentations to serve for a form to the Church at all times in the like cases Not to teach any to abandon themselves to an immoderate sadnesse nor much lesse to vain and affected complaints which break the naturall bond of patience and silence in bâ—leevers nor to drive thâ—m to despairing murmuring and blaspheming of God precipices into which â—xâ—â—ssiâ—e Lamentations do oftentimes plunge carnall men but to prevent that ordinary vice which exteam griefs do produce namely an insensible stupefaction and an obdurate heart and to cooperate with the humiliation of mans spirit to make him capable of the comfort of Gods Spirit promised to broken hearts and desolate souls and to dispose him to a true conversion and invocation of God to which these Lamentations do serve both for mâ—tter and incouragement So then the Prophet doth in a Poetick stile and figurative termes full of the very bowels of compassion lament in the communion and name of the Church the misery wherein it was brought thorow the desolation of the whole land and the destruction of the Kingdom Jerusalem and the Temple and the consumption of the people brought almost to nothing and the dispersion of the rest into captivity and therein he proceeds two wayes First by admiring and grieving at the greatnesse of these incredible and unheard of calamities And in the second place by a lively representation of the peoples excessive sins which had induced the Lord to this extreme act of Justice which upon this occasion he doth in all humility adore and doth submit unto it in silence and patience acknowledging neverthelesse that it was tempered with some remnant of mercy seeing that God had lâ—ft a residue of his people for a small branch or bud of restauration And therefore he declareth that he was to make this use of all these punishments namely to turn to the throne of grace by a sincere conversion and fervent invocation in faith which the Prophet himself doth do in the Churches name and interchangeably by a Prophetick Spirit doth promise her the sure effect of it in her reestablishment and in the ruine of her enemies CHAP. I. Vers. II. IN the night that is to say in the darknesse of affliction or at that time as other men take their rests she is most troubled See Iob. 7. 3. Her lovers namely amongst all those Nations which for their own advantages and for to wrong Gods service had in former times desired her league and friendship See Ier. 4. 30. and 30. 14. V. 3. Is gone into he seems to mean the dispersion and voluntary flight of the Iews by reason of the oppressions which they had suffered before the last desolation in the straits upon occasions of times and businesses and in such places as it could not escape a terme taken from hunters or from robbers upon the high way V. 7. Mock at her sabbaths namely that being utterly depopulated the countrey remained desart and abandoned Levit. 26. 34. 43. whereupon she hath been
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
tyrannicall commands V. 9. Into holds in some strong tower or rocke where he died and his body was afterwards thrown out upon a dunghill See 2 Chron. 36. 6. Jer. 22. 18. V. 10. Thy mother After thy tyranny was ceased which was signified by the Lyons roaring Jerusalem seemed to flourish againe especially under Zedekiah who had many sonnes sitting to succeed him in his kingdome and to prop him up which is signified by the following termes V. 12. She was This last desolation was performed by the Caldeans who are likened to an Easterly winde Ezek. 17. 10. The rods namely all the young men and the Royall issue See 2 King 2. 5 7. V. 13. She is The whole body of the Nation shall within a short time be carried away into Babylon to live there in extreame misery V. 14. Out of a rod namely out of Zedekiah who through his perfidlousnesse and rebellion against Nebuchadnezzar shall be the cause of the last desolation 2 Chron. 36. 13. And shall be not only at the present time but in after ages likewise CHAP. XX. Ver. 1. THe seventh yeare namely of the captivity of Jehoiachim See Ezek. 12. V. 3. To enquire of me in that true manner as I have appointed you to desire my your by the way of faith and repentance Or doe you come to tempt me having none other aime but to get something out of my Prophet as may be pleasing to you I will not c. the Italian I am not sought after by you or I will not answer you or you shall not find me V. 4. Iudge them Thou shalt reprove them for and convince them of their sinnes Of their fathers intimated and increased by their children who would not amend by the examples nor the punishments of their forefathers v. 30. V. 5. In the day When as my people being in Aegypt I declared by effects that I had chosen them to be mine according to my promises made to their forefathers Lifted up did shew my soveraigne power for their deliverance and to the destruction of their enemies See Exod. 14. 8. Unto them that is to say did sweare to them V. 6. Espted the Italian discovered to them that is to say appointed it for them by my decree as the most excellent above all other countries And for the conquest of which I had prepared all things in my secret counsell and into which I had marched before mine Arke to give them a secure entrance into it See Num. 10. 32. The glory or the flower A title of the land of Israel not so much for its naturall qualities as for the singular blessing of God and by reason that it was chosen to be the seat of his Church and the figure of the kingdome of heaven V. 7. Said I unto them These things are specified in Exodus but are revealed by the spirit to the Prophet and doe agree with what is written Jos. 5. 9. The abominations that is to say the idols to the spirituall desiring of which mans heart is induced by the eyes delighted with the matter or the forme of them And generally by all the outward sences seeing they could not apprehend any deity in them by the spirit See Numb 15. 39. V. 9. For my names that is to say for mine owne sake and my glories sake that it might not be derided as if my promises were false or my power too-weake or insufficient to performe them See Exod. 32. 12. Numb 14. 16. Deut. 9. 28. V. 11. Shall live Shall be preserved from all dangers and shall at the last obtaine everlasting life the way to which and the beginning and pledge of which is new obedience though it be no way a cause of it V. 15. Given them that is to say hath promised and resolved to give them so they did not make themselves utterly unworthy of it V. 20 A signe that is to say a sacrament of an interchangeable agreement namely that I shall sanctifie you by my spirit causing you to cease from your evill works And you likewise shall be conformable to the working of my grace V. 23. Yet I listed up Though I did forbeare them for that time yet I swore to them that if they continued in their sinnes after I had performed my promises unto them by bringing them into the promised land I would drive and scatter them out of it V. 24. They had not namely after I had put them in possession of the land of Canaan V. 25. Gave them By my just judgement I did give them over to the evill spirit that they might be subject to his evill inducements to their death and ruine See Psal. 81. 12. Ezek. 20. 39. V. 26. Polluted them I suffered them to prostitute themselves to all manner of abominable idolatry To passe either to sacrifice them or to purifie and consecrate them which in this place is most probable Openeth All the first borne amongst their children V. 27. Therefore Seeing that I give thee commission to lay all their fathers sinnes open before them v. 4. adde this to all the rest V. 28. The provocation namely the object and provocation of my wrath V. 29. Said unto them I did often admonish them by my Prophets and reproved them for their idolatry What is Doe not you know sufficiently by the very name of high place which at all times hath been infamous as a place of idolatry and unlawfull worship that all which is done there is abominable As the very name of a brothell is sufficient to make any honest woman to fly the conversation and neighbourhood of it V. 30. Wherefore Seeing the reproving of the fathers sinnes ought to serve for a correction to the children which follow them tell them that I reject all their false shewes of piety which they make in seeking after my word v. 3. V. 32. As the heathen namely idolatrous and heathen people who doe prosper for all that Jer. 44. 17. V. 33. Rule over you that is to say I will exercise my power over you in punishment as over rebellious and disloyall subjects seeing you have not accepted of my government in obedience and I will not suffer in you that are bound to me by duty and obedience the excesses which I winke at in other Nations which are strangers to my covenant See Hos. 9 1. Amos 3. 2. V. 34. Bring you I will not let you live at ease in the idolaters countrey where you had sheltered your selves See Jer. 40. 11. and 43. 7. V. 35. I will bring you I will drive you into the most solitary and savage places of the world for a fulnesse of misery v. 38. will I plead execute my revenge with all manner of rigor V. 37. Cause you Even as a shepheard maketh his sheep to passe one by one when they come out of the sheep-coat and marketh them distinctly with his rod to distinguish them from the other Lev. 27. 32. So I will sever those that are rebellious from amongst you to
for this grace is not universall nor common to all V. 12. Because their waters these admirable effects shall be produced because the Gospell shall be accompanied with a celestiall power of Gods Spirit Shall be meat this may signifie the double use of beleevers good works the one to the glory of God and advancement of their own salvation the other to the edification and correction of their neighbours V. 13. Ioseph whose posterity was divided into two Tribes Ephraim and Manasseh See Genesis 48. 5. 1 Chro 5. 1. V. 15. The great sea namely the Mediterranean sea in regard of the little seas or lakes of Palestine Now these bounds or borders doe signifie that Christs kingdome shall have its perfect being within it selfe and shall be severed from the world V. 17. The border of Hamath namely the uttermost part of the Northerne line which from Hamath shall turne Eastward V. 18. From the border namely Hamath where as it were in an angle shall meet the North and the East side The East sea namely the sea of Sodome Ioel 2. 20. Zach. 14. 8. V. 19. The River namely Sihor called the river of Egypt Num. 34. 5. Josh. 15. 47 1 Chron. 13. 5. V. 20. From the border from the end of the foresaid Northerne line unto that place where the land of Hamath butts upon the Mediterranean sea towards the North. V. 22. The strangers a figure of the calling and ingrasting of the Gentiles into the Church CHâ—P XLVIII Verse 1. HAzar 〈…〉 an the meaning seemes to be there shall be a line drawing from the Mediterranean sea along by the way of Hethlon to Hamath and from thence to Hazar-enan which on the one side borders upon the land of Hamath and on the other side upon the countrey of Damascus For Dan these divisions are quite differing from the ancient divisions which Ioshua made and by these seems to be shewen the equall râ—ght which Gods children shall have in his Church and in his spirituall goods V. 9. The â—blation the Italian The part This consecrated part which was five and twenty thousand cubits in length and as many in breadth was divided into three parts ten thousand of those cubits in breadth was for the Priests and there was the Temple other ten thousand cubits were for the Levites v. 13. The other five thousand were for the city of Jerusalem and there being a great deale of space yet left Eastward and Westward besides these five and twenty thousand câ—bâ—ts that was for the publique officers and for the Prince v. 18. 21. V. 12. Most holy Belonging onely to the Priests who were to enjoy it in the presence of God in the exercise of their Function in the Temple as they did the most holy parts of the offerings Lev. 2. 3. V. 14. The first fruits This part was consecrated to God as the first fruits of the earth were V. 16. The measures This representation is altogether figurative and mysticall representing the perfect constitution and ordering of the body and state of the Church as Rev. 21. 16. V. 18. That serve All those which doe the publike service in the meanest kindes of secular callings V. 28. To the river Called Sihor or the river of Egypt the Southerne confine of Palestine V. 35. The name Gods presence in his Word grace spirit and vertue shall give the Church its true being wherefore for to give the Church its true name we must say That it is the assembly in which God is present in the aforesaid manner See Isa. 26. 4. Jer. 33. 16. The Booke of the Prophet DANIEL ARGUMENT THough Daniel did never exercise the publique Calling nor Function of a Prophet in the qualitie of an Ecclesiasticall person to preach to the people and expound in sacred assemblies the revelations which were sent him by God yet his booke hath alwayes beene insâ—rted amongst the number of the other Prophetâ— as containing most speciall and admirable predictions of the state of the world and Church from his time untill Christs comming in the flesh gathered by himselfe and published in this Booke Whereiâ— we may observe two generall parts the one Historicall and the other Propheticall In the first he sets downe what notable things happened concerning his owne person and his course of life to make himselfe to be acknowledged a Prophet authorised by God relating how that in his youth he was carried away captivâ— to Babylon and was with others of the same Nation age and condition chosen to be instructed and consequently employed in honourable employments in that Empire But that God having taken them into his particular care and charge did 〈◊〉 those humane instructions by an infusion of divine giftâ— and graces First in a spirit of sanctification zeale and singular piety â—ried by cruell torments inflicted upon Daniels three companions in their youth and upon Daniel himselfe in his old age and besidâ—s in sâ—verâ—ignâ— understanding and wisdome wherein Daniel was remarkable and spoken of as iâ— were by a common Proverb whereupon they were promoted to eminent dignities to the great â—ase and sustenancâ— of the Church in her captivitie and sufferings in Babylon And at the last in the spirit of Prophâ—ciâ— in Daniel which manifested it selfe first in 〈…〉 ing Nebuchadnezzar in mind of his 〈◊〉 which he had forgotten and interpretting of them and afterwards in the miraculous prediction of the â—vills which did hang over the head of Belshazzar his grandchilde But it did fully shiâ—◠〈◊〉 in the incompâ—rable visions set downâ— iâ— the second part of this Booke concerning the foure grâ—â—â— Monarchies of the world â—ntill the â—â—mâ—ing of Christ and especially touching Selucides King of Syria and other successors of Alexander under whom the Iewish Church should suffer most grievous and mourneâ—ull accidents and especially under Antiochus Epiphanes the most cruell subtill and pestileâ—â— persecutor that ever the Church â—ad his principall â—ime and end being to root out Gods worship in it together with all impression and motion of piety in mens hearts Under the figure of whom are also foretold the persecutions of Rome whilst it was â—eathen and also of Antichrist the last deadly enemiâ— of the Christian Church as Antiochus had beene of the Iewish Church against whose outrages the Prophet comforteth and strengtheneth the Church by the promise of Gods helpe and deliverance in his appointed time lifting their hearts notwithstanding up for a soveraignâ— comfort to Gods promise of everlasting salvation by Christ who being established by the father to be the everlasting King of the world should from time to time cause 〈◊〉 to fall upon thâ—se Empires and should at the last lay the foundation of his ownâ— spirituall and everlasting Empire upon the redemption purchased by his death the prefixed time whereof is more cleerely showen to him then to any other Prophet through which all 〈◊〉 ceremonies being accomplished in their signification the use of them should also be abolished to 〈◊〉 to the service of God in
world over by which the consciences being moved shall come to him Hag. 2. 6 7. Heb. 12. 26. The children The true elect children of grace shall joyne themselves in spirit to the communion of the Church from all the ends of the world where they have beene scattered V. 12. Compasseth me In all their actions they are disloyall unto me Judah In the tribe of Judah which hath not forsaken Gods pure service there doth yet remaine the lawfull government of Davids posterity Is faithfull He persevereth in my covenant holding himselfe to the faith and Religion of his holy ancient forefathers or to that which is taught them by Gods holy servants the Prophets and Priests CHAP. XII Vers. 1. FEedeth He builds upon vaine means and feeds himselfe with frivolous and ruinous hopes the Easterne wind being very tempestuous in those countreys continuing in his sinnes and thinking to escape Godâ— judgements by strange and unlawfull covenants Oyle the Italian sweet smelling oyles Whereof there was great plenty in Judea 2 Kings 20. 13. V. 2. The Lord That which I have spoken in praise of Judah is not to free him from all defects for he hath also his grievous faults but because Gods true service is yet remaining there God wil yet reprove and redargue him with words but as for the ten tribes he will judge them with deeds seeing they are almost become incapable of all correction V. 3. In the wombe These histories seeme to be alledged here to reprove Israel for their ingratitude after so many great benefits of God towards their forefathers which he reduces to two heads figured here in these two histories One is Jacobs election before Esau his brother the Other his deliverance from all those evills wherewith God had tried and exercised him By his strength Which was given him by Gods grace A figure of the spirituall strength of the faith and spirit With God With the Son of God who appeared to Jacob in humane shape who also by reason of his office of Mediator is afterwards called Angel V. 4. He wept This weeping may be referred to that which is said Gen. 35. 8. And it seemes it was a weeping upon some solemne time of supplication With us namely With Jacob our father confirming Gods promises to him and all his Posterity Gen. 35. 11. V. 5. The Lord is He hath take this name of Eternall with his people Exod. 3. 14 15. for a pledge of the truth of his promises and therefore he will without faile performe them if we doe turne to him V. 7. He is namely Ephraim is degenerate and hath taken upon him the customes and manners of a Canaanite being wholly addicted to dishonest gaine to deceits and avarice see Ezek. 16. 3. Is a Merchant the Italian A Canaanite A Nation whose ordinary exercise was merchandizing with all the vices which were annexed unto it and therefore that Name is taken for a Merchant and very often also for a deceiver V. 8. My labours I have not stained my trading with any great misdeed onely I have used certaine subtilties and crafts therein as were not subject to the Law words of a prophane and cauâ—erized conscience V. 9. I that am Although thou beest so corrupt yet will I observe mine ancient covenant which I made even in the land of Egypt towards my true Israel in spirit An Evangelicall promise Will yet make thee I will deliver my Church from the spirituall Egypt and will make her passe through the wildernesse of the world in particular Churches aspiring towards the heavenly Canaan even as my people dwelt in Tents in the Wildernesse the remembrance whereof is celebrated in the feast of the Tabernacles Lev. 23. 43. See Zech. 14. 16. V. 10. Spoken the Italian I will speake I will largely manifest my selfe by my Word â—ee Joel 2. 28. Similitudes grave sentences and doctâ—ines illustrated with similitudes according to the Holy Ghosts stile V. 11. Vanity They are altogether drowned in Idolatry They sacrifice To Idols or peradventure also to the true God but beyond his command wherefore it is all Idolatry As heaps that is to say They are innumerable and at the end of every field see Hos. 8. 11. and 10. 1. V. 12. Fled The meaning seemes to be Remember the first voyage which was Jacobs in extreme misery and servitude and the second which was your comming out of Egypt in a glorious deliverance by the hands of Moses that you may be afraid left I cause you to make a third into wretched captivity V. 13. Preserved Even like unto a flocke of sheep Psal. 77. 20. Isa. 63. 11. V. 14. His blood He will not pardon him his sinne nor cleanse him from it but will keepe it still in remembrance to punish him for it at his appointed time See Ezek. 24. 7 8. CHAP. XIII Verse 〈◊〉 WHen time was that the tribe of Ephraim having the rule of the ten Tribes was terrible through its power but now that it hath strayed and is runne into Idolatry its strength and glory is come to nothing like unto a dead carkase V. 2. They say the Kings of the Tribe of Ephraim do command the people to follow the idolatry which they have established 1 Kings 12. 28. Kisse the whosoever will do Gods service let him come and worship the Calves which Jeroboam hath set up Kissing being an act and token of worship and religious honour See 1 Kings 19. 18. Psal. 2. 12. V. 3. They shall be they shall not be stedfast but shall quickly be dispersed and brought to nothing V. 5. Know thee that is to say I took care of thee and provided all things necessary for thee V. 6. According to their through too much fatnesse and plenty they are become fierce and untamed Deut. 8. 12. 32 15. V. 7. A Leopard which useth to lie in wait to set upon a man See Jer. 5. 6. V. 8. As a Beare See 2. Sam. 17. 8. Prov. 17. 12. that is to say I am become their implacable enemy The cause that is to say I wound them mortally And thâ—re namely upon the high way whereby are meant the instants and times appointed for Gods judgements See the like use of this word Psal. 53 5. Eccles. 3. 17. V. 9. Thou hast Many have wrought together to overthrow thee but I alone can save thee and not thy Kings in whom thou hast trusted V. 10. Of whom thou Some referre this to the first asking of a King 1 Sam. 8. 5. Others to the â—umultuaâ—y election of Jeroboam 1 Kings 12 16. 20. V. 11. I gave thee I have suffered thee to thy hurt and dammage to have a King according to thine owne will though I did not approve of it Hos. 8. 4. and I have aggravated my judgments the more upon thee by reason of the frequent violent deaths of thy Kings which doe bring the Kingdome into extreame ruine V. 12. Is bound up nothing shall escape me I will make them beare the punishment for
to their owne ruine See Deut. 7. â—5 Ezek. 14. 3 7 V. 4. The remnant that which remained since Josias Reformation 2 King 23. 3 4 5. Chemarins they were a certaine kinde of ministring Officers belonging to Idols See 2 King 23. 5. Hos. 10. 5. The Priests namely of Idols Or Leviticall Priests but corrupted by Idolatry 2 King 23. 8 9. or by a wicked life Zeph. 3 4. V. 5. That worship and by an outward profession gain-sayed by their life and conversation Isa. 48. 1. Others translate it which worshipping the Lord and swearing by him sweare also by Maâ—cham that is to say which mixe the service of the true God with the service of Idols See Hos. 4. 15. Sweare by the Italian sweare to peradventure 〈◊〉 â—â—th a relation to the renewing of the Coâ—eâ—â—â—â— by Josia 2 King 23 3. Others sweare by the Lord which comprehendeth the whole profession of true Religion Psal. 63. 11. Isa. 19. 18. and 45. 23. Malcham an Idoll of the Ammonites served in Tophet neare to Jerusalem 2 King 23. 10 Jer. 49. 3. Amos 1. 15. V. 7. Hold thy peace let every one in humility and reverence adore Gods judgements without any murmuring or contradiction A sacrifice A great slaughter as it were to prepare a banquet which he intends to make for the Caldeans who are as it were his guests or for the fowles of the aire and for ravening beasts as Isa. 34. 6. Jer. 46. 10. Ezek. 39 17. Rev. 19. 17. V. 8. As are cloathed he seemes to meane the great Courtiers who clothed themselves in a Caldean or Egyptian habit according to the party they followed or by a prophane affectation V. 9. That leap this was indeed a very frequent Superstition amongst the heathen upon many occasions as 1 Sam. 5 5. but because that agreeth not with this place it seemes to be a proverbiall kinde of speech to signifie great mens Officers who by an absolute power went into other mens houses and to whom no doores were shâ—t V. 10. The noise A great â—umult at the taking of Jerusalem by the Caldeans who came in at these two gates Jeâ— 3â— 3. See concerning this Fish-gate 2 Chron. 33 14. Neh. 3. 3. which is also called the first gate Zech. 14 10. to make a difference between it and this second gate Tâ—e hils as the hils of Gareb and Goath Jer. 31. 39. on the West side of Jerusalem where it should seeme the Chaldeans did also endevour to force the City V. 11. Of Mâ—â—tesh It is thought that hee meanes a low village within the City betweene two hills which was so called Which by the Greekes for the same cause was called Tiropeon as who should say shape of a cheese and that there were the shop-keepers for all manner of mercery wares That beare silver the Italian The money-bearers Hereby is signified the rich trading which was in that place to which money was carryed in great burthens V. 12. I will search I will cause the Chaldeans to seeke out the most hidden things that are in Jerusalem That are setled A phrase taken from such liquors as grew thicke when they are powred out of one vessell into another Jer. 48. 11. to signifie either the gathering together of riches in Jerusalem which for many yeeres before had not been taken nor pillaged Or the stupidity and carnall security of the Inhabitants to which seeme to be referred the following words of those prophane men who denied Gods providence or took no care of it See Psal. 119. 10. V. 14. The voyce of The Chaldeans shall come so suddenly that the first newes that shall be heard of it shall be the terrible cries of the tumult of the captaines and souldiers being already at the gate V. 16. The higher towers the Italian The high corners Which are the places in Cities most fortified with towers and bastions c. Others translate it towers V. 17. They shall walke They shall be amazed and unprovided of counsell and advice CHAP. II. Vers. 1. GAther your selves All your assemblies whereby you shall endevour to defend your selves shall be but like great bundles of stalkes and flaxe to be consumed altogether by the fire of Gods wrath Zeph 1. 18. V. 2. Before This verse must be joyned with the next The meaning is before Gods decree against his people be put in execution you Believers shall flie to his Grace by Prayer and conversion V. 3. All â—ee meeke A title which is ordinarily given to good men Be hid Saved and defended V. 4. Gazâ—â— The Philistims and all other enemies of the Church shall be utterly destroyed without hope of being restored But I will preserve some seed and remainder of my people to re-establish them in the oppointed time wherefore let every one of you endevour to be of that blessed number Ashdâ—d The Inhabitants thereof shall be lead into captivitie Aâ— the noone The City being forced and taken by assault V. 5. The Sea-coast Where the Philistines land was 1 Sam. 30. 14 16. Ezech. 25. 16. O Câ—naan Of which the Philistines were a part â—os 13. 3. V. 7. Shall be for This may be understood in part and corporally of the possession which the Jewes tooke of the Philistines land at their returne from Babylon But it is perfectly meant by the spirituall dominion of the Church joyned with Christ her Head over all her spirituall enemies See Isa. 11 14. V. 11. For he The chiefe end of all those terrible judgements shall be to root out those peoples Idolatries annd cause the true God alone to be worshipped which hath been accomplished under Christ Jesus The Iles The far countreys especially beyond the Sea V. 13. He will stretch Because the destruction of Nineveh and the Assyrian Empire happened as it is thought in the time of Jehoiakim after Zephaniah's Prophecies V. 14. In the upper See upon Amos 9. 1. Uncover the Her roofe and all her timber workes being burnt downe there shall remaine nothing but the walls of ruined houses V. 15. Shall hisse In horror and disdaine CAAP. III. Vers. 1. THat is â—ilâ—hy the Italian Rebellious Or infected City which is nothing but uncleanenesse namely to Jerusalem Or to her which provoketh to wrath V. 2. The voyce namely Gods voyce calling her to repentance by his servants V. 3. They gnaw not the Italian Which have not broken a bone in the morning that is to say Which are even â—aging with hunger V. 4. Are light the Italian Are bold In â—eigning Prophecies of their owne inventions uttering them and boldly maintaining them V. 5. The just Lord that is to say God who hath chosen Jerusalem for the place of his residence and manifestation in the world cannot in justice suffer these sinnes to escape unpunished Every morning that is to say every day even in the morning which seemeth to have been the ordinary time appointed for the Prophets preaching hee doth denounce unto them his judgements to come and represents unto them those which
Luke 3. 23. how these two Genealogies of S. Matthew and S Luke may be reconciled Zorobabel who was not the sonne but the grandchild of Salathiel 1 Cro 3. 17 18 19. and the father hath beene left out peradventure because he diâ—d before his father and never came to that dignitie V. 16. Christ that is to say anointed a Greek name answerable to the Hebrew name of Messias so called because he was appointed and consecrated by the Father to be King Priest and supreme Prophet of the Church in his whole person And in his humane nature he was endowed with the fulnesse of the gifts of the holy Ghost which two things were signified by the ancient unction See Isa. 61. 1. Dan. 9. 24. V. 17. Fourteene it is certaine that in the second and third rank there are some omissions whereof there can be no certaine reason given see V. 8. V. 18. Espoused that is to say promised according to the laudable ancient custome to let a space of time be betwixt the betrothing or espousals and promises of marriage and the consummation thereof Gen. 19. 14. Deut. 20. 7. and 22 23. of the holy Ghost namely by his miraculous operation by which beyond and above the order of nature and without any conjunction of man he framed the body of our Saviour of the proper substance of the Virgin and sanctifying him perfectly did animate and vivifie him V. 19. A just that would deale righteously and honestly and would not marry another mans wife nor one of a stained chastity and also courteous and pious not willing to defame her by putting her away solemnely after the accustomed manner V. 22. That it might not that the prediction was the cause of that accomplishment which contrariwise was the cause of prediction but to shew the necessity of the accomplishment in due time untill which time the truth of the prediction did hang as it were in suspence Or plainly to shew the concurrency of the accomplishment with the prediction V. 23. They shall call other texts have it thou shalt call that is to say thou Virgin mother according to Isaiah his proper termes V. 25. Till she had this was necessary to bee knowne for the Churches beleefe But whither afterwards Ioseph kept Mary and did abstaine from her company the Holy Ghost hath not specified yet it is piously beleeved to be so CHAP. II. VER 1. VVIse men the Italian hath it Magicians a name of some mens profession who were Philosophers or Astrologers of Persia or Arabia or some other Country East-ward from Judea V. 2. His Starre Which was some bright and extraordinary meteor which God had caused to bee a signe of Christs birth It may be that by some astrologicall observation taken from the examples of such meteors they might conjecture some notable change or chance to have hapned in the world But that firme perswasion which they seemed to have could not proceed but from an especiall revelation or divine inspiration V. 4. The chiefe this word is taken here and else where in the Gospells at large for the heads of families and of the divisions of the Priests as 2 Chron. 36. 14. Scribes these were certaine men who understood the holy Scriptures did expound them publikely in the Synagâ—gues and are called of the people because they were of all the severall Tribes of Israel 1 Chro. 2. 55. and not of that of Levi onely to whom this office was properly to belong 2 Cro. 34. 13. Ezek. 7. 6. and were also admitted into publike counsells as formerly the Prophets were Jâ—r 26. 11. and held the place of Magistrates 1 Mac. 5 42. and 7. 12. V. 7. What time It is likely that the starre did appeare two yeares or there abouts before the birth of Iesus and that upon the opinion that the Star was â—â—â—en at the same time as Christ was borne Herod caused the little children from two yeares downward to be slaine V. 9. The Starre It seemes that it was vanished out of sight for some time before and that it did not shew it selfe againe untill such time as the wise men were upon the way going to Bethlehem stood this sheweth that it was a meteor neere to the earth V. 11. Fell downe Hence it appeares that they had some divine motion and inspiration V. 15. Which was That place indeed is not properly and in its litterall sence referred to Christ but it is referred to him by a certaine concordancie and allusion grounded not so much upon that Christ is the true everlasting Sonne of God and that he would take share in the Aegyptian exile in which the people had formerly bin as upon some secret intention of the H. Ghost manifested by the Evangelist V. 17. Was fulfilled This application ought to bee understood as the former See upon Ieremiah 31. 15. V. 18. Because Or in so much as they are no more V. 22. Did reigne Being declared King by the will of his Father Herod but afterwards Augustus brought him to an inferiour title of Ethâ—arch and tooke away halfe his Kingdome from him V. 23. By the Prophets These words are not found any where else but only Iudges 13. 5. of Samson who in many passages of his life was a figure of Christ. And it is credible that the Prophets in their Sermons did teach that the Churches true Samson and Gods true Nazarite should be the Messias whose perfect sanctification had beene figured by the ancient Nazarites Num. 6. 2. and because that Christ was mysteriously so indeed Gods providence would also have him called so which name was unwittingly and by equivocation given him by the popular scorne from the name of the most poore Citie wherein he abode CHAP. III. VER 1. THe Baptist a name of a religious office often used by other Iewes superstitiously and without any calling but by Saint John holâ—ly and with divine calling to serve for a preparation to Christ and for a passing over from the Law to the Gospell In the Wildernesse it was a place in the land of Iudah not so frequently inhabited which was for pastures Ios. 15. 61. V. 2. Repent yee the Italian recall your selves with sorrow and repentance for your former life and with a servent and firme purpose for to amend it turne to God to crave favour and pardon at his hands and in this manner prepare your selves to receave the Messiâ—s who is already come Who shall re-establish Gods Kingdome in righteousnesse and peace to bring salvation to such as repent and finall ruine to obduâ—ate rebels See Isa 56. 1. and 59. 20. Mal. 3. 2. and 4. 2. V. 4. Of Camels haire whereof was made a course kind of cloth or felt Now whither Iohn did imitate the rough and shaggie clothing of the ancient Prophets 2 Kings 1. 8. Zech. 13. 4. Or that by reason he preached repentance he would use such clothing and foode as were used in fasts mournings and humiliations laying aside all tendernesse and delight See
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
this gift by their â—all doth not hinder the foresaid priviledge from subsisting For God shall also recall the Iewes in his appointed time making use of his grace best 〈…〉 wed upon the Gentiles to provoke the Iewes to conversion verse 11 14. V. 32. For God the Soveraigne cause of these things which have happened is Gods absolute will Who hath suffered the Iewes to fall into the same state of â—ebellion against him as the Gentiles were in because he might likewise shew towards them at the appointed time the some mercy that it may appeare that all Nations of themselves are in an equall condition before God and are all equally saved by the only meanes of his grace Upon all Namely to the generality of those two Nations Iewes and Gentiles V. 33. Of the riches Namely of Gods grace to sinners Rom. 9. 23 Ephes. 1. 7. and 2. 7. Of the wisedome iâ— the meanes and times appointed by him His judgements the rule and proceeding of all his actions and government Ver. 35. Or who this is added to stoppe the mouthes of all those whom the Lord forsakes from complaining V. 36. Of him he alone is the Soveraigne cause of all things he himselfe creates all and disposeth all the meanes and secondary causes 〈◊〉 and finally hee and his glory are the onely ayme of all great things CHAP. XII VER 1. I Beseech you a conclusion drawne from all the precedent doctrine of this Epistle By the mercies even so far as the infinite mercies of God binde yoâ— See 2 Cor. 10 1. That 〈◊〉 that in acknowledgement of all the favours ye have receaved from God in stead of sacrifices of thanks-giving and of praise which were formerly used and are now disannulled under the Gospell you will consecrate your whole persons quickned by the power of the Holy Ghost A living sacrifice namely in a new life in regeneration of spirit which also hath a correspondencie with ancient sacrifices in which a beast that was dead or torne by wild beasts was uncleane and unacceptable but they were to be presented living to be Lord and the bloud of them to bee spilt at the foote of the altar Reasonable that is to â—ay spirituall opposite to the sacrifices of bruit beasts under the Law See Hos. 14. 2. Mal. 1. 11. Phil. 4. 18. Heb. 13. 15 16. 〈◊〉 Pet. 2. 5. V. 2. To this Namely to the customes inclinations and actions of worldly and corrupt men Transformed that is to say regenerated and changed from your naturali wickednesse in all the parts of your soule beginning from the highest which is understanding and reason by which the spirit of God also worketh upon the inferior Gods grace following the order of nature in its operation Ye may prove that ye may by this gift of spirituall judgment discerne and approve that Gods Law is all good lovely and compleate Psalme 19. 8 11. Rom. 7. 16. 22. to submit your selves unto it with a free will Or that yee may prove that which according to this Law is good acceptable to God and rightly correspondent to his will to doe it See Phil. 〈◊〉 10. and Rom. 2. 18. Ephes. 5. 10 17. Colos. 1. 9. and 3 10. V. 3 Forl this instruction of having the knowledge of the will of God for a guide in all our actions is a very great one for it takes place in all callings especially ecclesiasticall ones to not undertake any thing therein of ones proper minde Through the grace namely the charge and authority of Apostle guided by an infallible conduct of Gods spirite Soberly that is to say modestly holily keeping within the bounds of the revelation of Gods Word the onely rule of faith and within the measure of the degree of knowledge which others have in it V. 4. For as he gives a reason of this diversity of measure because that there be diverse functions amongst beleevers and according to those functions God conferreth his gift V. 6. Prophecie this was one of the extraordinary degrees of Ecclesiasticall ministery in those dayes in which some persons by speciall inspiration of the Holy Ghost were enlightned in the knowledge of Gods mysteries to expound them in the Church to which was oftentimes joyned the revelation of secret and future things See Acts 〈◊〉 27 and 13. 27. and 13. 1. and 16. 32. and 2 1 9. According to according to the fust measure of this illumination in the doctrine of faith without adding of changing any thing therein of their owne mind Ver. 7. Ministery under this word are comprehended all ordinary ecclesiasticall functions which afterwards are divided into two generall kindes of the word and of pious works that of the word likewise into two of Doctors and Pastors that of pious works into distribution of Almes into the externall government of the Church and the relieving of the sicke and afflicted c. Let us waite on without going beyond the bounds of our vocation or of the gift of God belonging unto it He that teacheth whose office was to expound the tenents of the Christian faith in their substance truth and purity by plaine interpretation as they doe in the Schooles without an applications to demeanours or any exhortations or comforts or reproofes as they use to doe in the Church V. 8. He that exhorteth namely the Pastor of the Church who addeth the foresaid uses to the doctrine and taketh them out of it and especially that of exhortation See Acts 13. 15. 1 Tim 62. Tit. 1. 9. and 2. 15. That giveth the Italian He that distributeth namely he that hath the office of giving or distributing the publicke almes which was the Deacons charge Acts 6. 5. With simplicitie without any fraud Or with an upright affection without acceptation of persons without hatred or favour Or liberally as a pure and simple gift See 2. Cor. 8. 2. That ruleth he meanes the office of Elders who together with the gravest wisest and most qualified Pastors made up the Ecclesiasticall Senate to provide for the occurrent affaires govern demeanours pacific differences administer discipline in admonitions censures c. 〈◊〉 Tim. 5. 17. That sheweth mercy the Italian Hee that doth pious workes as the particular care of the sicke impotent Widdowes Orphans Prisoners strangers c. V. 10. Preferring the Italian Preventing namely without staying untill it be done to you and then requiting it Or goe beyond one another in honouring one another that is to say strive who shall doe most honour to each other give your selves enterchangeable examples of honour V. 11. In businesse the Italian In studie which every one is bound to doe in his own vocation to be spiritually carefull of the glory and service of God the benefit and profit of the Church and of the salvation of the faithfull Fervent zealous and burning in spirituall affection Serving that is to say having no other end in all your actions but onely his service Ver. 13. Given to that is to say with a free will
3. V 19 With God seeing God is â—n adversary to this worldly wisedome and that it doth not bring forth any fruit of salvation to those that trust in it wee must conclude that it is but a folly in Gods judgement V. 20. Of the wise the Psalmist saith only of men but Saint Paul to make it the stronger doth restraine it to the wise and understanding V. 21. Let no man a generall conclusion exhorting every one not to acknowledge any minister for head of a faction nor to bragge that he is one of his followers Seeing the Church is not made for them but they for the Church at the good and profit of which all things ought to ayme both iâ— life and in death in the present and in the everlasting time it not being subject to any but to Christ who is its head whose office is likewise to b 〈…〉 Mediatour to guide and unite men to God his Father who is the supreame head of Christ and of his Church Iohn 14. 28. 1 Cor. 11. 3. and 15. 〈◊〉 so farre is it from having any Ministers usurpe the dominion over consciences CHAP. IIII. VER 1. SO account after hee had reproved the excesse of honour done to his Pa 〈…〉 in taking them for heads now he gives them a right temperature how farre they should esteeme of 〈…〉 according to the properties of their office which 〈◊〉 equally binde them and their flocke Stewards namely in the communication of knowledge and 〈◊〉 the singular application of the use for nourish 〈…〉 and Physicke of the soule all out of Gods go 〈…〉 and not of their owne and according to his commandement not according to their owne will 〈…〉 pleasure V. 3. But with â—e if a Pastor hath the wi 〈…〉 of this loyalty in his owne conscience he 〈◊〉 not to make any account of mens sinister judâ—ments who do assigne degrees of honour accord to their owne minde Now the Apostle propounds himselfe for example because that his person and ministery was fallen into contempt with the Corinthians by the cunning of corrupt Pastors 2 Cor. 10. 10. Yea I judge not I doe not enter into consideration nor doe not examine what degree of honour I am worthy of amongst them or about them V. 4. For I know nothing hee gives a reason why he so little cared for mens judgments Not hereby ju 〈…〉 d that is to say esteemed and declared just before God and worthy of the reward as having fullâ— accomplished his worke because that even in the holiest there are defects which are hidden even from their owne consciences but manifest to God Iob 34. 32. Psalm 19. 12. 〈◊〉 Iohn 3. 20. And besides that the person is not receaved into grace by reason of the workes but contrariwise the workes are accepted for love of the person which is already justiâ—â—d That judgeth me to whom it only belongeth to absolve me of my faults and to assigne me praise and reward for my service according as out of his grace hee shall bee pleased to accept of it and crowne it V. 5. Judge nothing namely with such kinde of judgements as cannot chuse but be rash seeing that 〈◊〉 esteeming of men we ought principally to looke to the heart and to the conscience which in this world is knowne to God only who will not make it manifest but only at the last judgement V. 6. Tranâ—erred in these reproofes of your partialities I have represented the heads of them under the names of us Apostles 1 Cor. 1. 12. and 3. 4. not that in deed we had any part therein but only to spare your guiltie Pastors and to shew them by our example how to correct the root of evil which is the affectation of worldly knowledge eloquence which raiseth diversitie of passionate judgments and draweth on followers by a foolish admiration after it and to conforme themselves to the perpetuall stile of the Holy Ghost in Scripture as all we most conformably doe whereupon also amongst us there groweth â—o subject of division Be puâ—â—ed up that yee doe not grow proud by reason of the excellencie of the Pastor with whom each of you holds to the depressing of another Pastor and his followers V. 7. For who hee directeth this speech to the Pastors as saying Who hath given thee this preheminence which thou affectest oâ— by whom hast thou beene chosen out of the communitie of the Church to so excellent a calling is it not by God and by his grace and not by men containe thy selfe therefore in humility and serve God and not mens passions V. 8. Now yeare an ironicall reprehension of the presumption wâ—â— raigned in the Corinthian Church Would to God hee continueth in his Ironia The meaning is yee are indeed happier and in better estate then we poore Apostles who are afflicted persecuted and contemned in the world wee might indeed have good cause to desire that wee might bee partakers of your goods if they were true and reall seeing that our life is like unto the life of wretched malefactors who doe daily expect their punishment after they have according to the custome of those times beene ignominiously lead up and downe round about the market places and theators V. 9. The Apostles last the Italian The last Apostles Saint Paul speaketh of himselfe alone or of Apollo also called to the Apostleship after all the rest which was made matter of contempt against Paul as it should seeme here implicitly to reproove the Corinthians for Aspectacle a solemn example of strange sufferances and troubles in the fight of men and Angels who are as spectators and witnesses of beleevers combates in the theater of the world See upon Heb. 12. 1. Ver. 10. We are fooles renouncing all humane wisdome to give way only to the motions of the spirit and preaching Christ in vertue of it wee are accounted to bee madde Acts 17. 18. and 26. 24. See a Kings 9. 11. But yee are namely mingling worldly wisdome with the Gospell you hold your selves to bee therefore very wise and full of knowledge and doe thereby purchase honour before the world V. 11. Are buffeted a kind of an ignominious outrage Acts 23. 2. See Lamen 3. 30. Mic. 5. 〈◊〉 Mat. 5. 39. 1 Pet. 2. 20. V. 14. To shame you to scoffe at your vanitie by comparing mine estate with yours V. 15. Instructers plaine teachers of Christian doctrine as your Pastors are without any fatherly bowels or care Fathers namely such as I am as well by reason that I have beene the first that have brought you the good tydings of the Gospell as also by reason of my fatherly affection towards you Begotten you that is to say I have been an instrument of your conversion to the faith by meanes of which yee are become members of Christ and of his Church 17. In the Lord namely in his worke and service Or in the communion of Christ and by his Spirit these termes being very frequent in Saint Paul to
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
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
Christ See upon Rom. 8. 9. V. 20. My earnest expectation the Italian mine intent namely my care Ashamed comming to faile in these tryals against that glorious profession of persevering which I have alwaies professed upon the assurance of Gods invincible power Shall be magnified laying open in me his divine powers and verifying his promises In my body in me whilst I live in this life and in regard of my patience in these bodily afflictions V. 21. For to me he gives a reason of this his hope because that having had no other object nor imployment for his life he should at his death receive the reward for it gayning thereby a glorious and immortall life V. 22. I wot not weighing on the one side mine owne particular profit which would be to be gathered in to mine everlasting rest and on the other side the profit of the Churches which seemes yet to require my presence V. 23. In a strait perplexed and ambiguous between these two thoughts and desires To depart namely to returne to my proper habitation 2 Cor. 5. 6. 8. 9. 2 Tim 4. 6. Or to be set at liberty and freed as from a prison or a keeper V. 25. I know it is likely that the Apostle said this at his first comming to Rome and that then iâ— was revealed to him that his life should as yet be prolonged to him as it was for two yeeres Acts 28. 30. at the end of which he was divinely warned that his death was approaching 2 Tim. 4. 〈◊〉 Others beleeve that he speaks only according to likelihood by humane discourse and not by any revelation Abide in this world With you in the communion of this life not onely temporall but spirituall also And ioy that being borne up by my presence and ministery your comfort and spirituall joy grounded upon faith in Christ may be confirmed increased V. 26. Your rejoycing the Italian Your boast that you may have the greater cause of rejoycing and glorifying your selves in Gods grace which he communicates unto you by me your Pastor and that you may for a long time boast of having had me to be your Apostle By my comming it is likely that Paul having knowne by revelation that his death was not yet at hand he did from thence by humane discourse gather this consequence that he yet hoped once againe to see the Philippians for it appeares by the following verse that he spake it doubtfully V. 27. In one namely by his power Or in a holy union whereof Gods Spirit is the author and bone Striving standing to all trials assaults and difficulties Jude 3. V. 28. Which is the opposition wherewith they oppose you and the assaults which they give you are unto them a most certaine argument of eternall damnation Of Salvation in that by the community in Christs sufferings and by his Name and Truth they have a certaine pledge of their conformity to his glory and that he is just before God in giving rest to those that are afflicted for his cause 2 Thes. 1. 7. And that for God hath established the foresaid order Or not by your own power but by meanes of Gods grace who bearing you up in your afflictions gives you thereby a certaine argument of the accomplishment of your salvation V. 30. Ye saw he seems to mean the persecution which he suffered at Philippi Act. 16. 22. CHAP. II. Vers. 1. IF there be seeing you have been witnesses of mine affliction and that the communion of Christs members requires that they should enterchangeably comfort themselves through charity and be united together by the same spirit and to have the bowels of affectionate compassion open to one another doe you shew your selves thus godly affected towards me comforting me through your holy concord V. 2. Fulfill ye following that which you have happily begun and continued untill this time V. 5. This mind or affection V. 6. Who being not onely true God coessentiall with his father but also appearing to Angels and men no otherwise but in divine glory and Majesty Thought it not that is to say he was without any usurpation truely equall to God and had his right by nature See John 5. 〈◊〉 V. 7. Made himselfe of no the Italian Made himself of nothing that is to say he brought himselfe as it were to nothing hiding his divine glory for a time and abstaining from the use and manifestation of it and contrarywise having â—aking upon him humane nature and making himselfe knowne in it Which nature in comparison of God is nothing and in that nature also subjecting himselfe to a most abject and wretched condition The forme namely an apparent quality and condition of a meere servant obedient to his father and subject to his Law John 6. â—8 to be judged and rewarded according to the merit of the worke not for favour or for dignity of the person Esa. 53. 11. Gal. 4. 4. subject to worldly power Esa. 49. 7. and wholly devoted to mens benefit and service having no regard of himselfe Matth 20. 28. Rom. 15. 3 8. In the likenesse in all things like unto man excepting sinne Heb. 2. 17. and 4. 15. V. 8. Being found that is to say having shewed himselfe in the world as farre as could be descried by the senses as plain man which is spoken in opposition to that which faith did spiritually judge and see namely that he was the everlasting Son of God 9. Wherefore as he hath made himself subject to the Law so because he had perfectly satisfied it God hath given his humane nature the reward of a glorious life promised by the Law in a most eminent degree correspondent to that of his abasement and by means of this exaltation hath installed him in the glorious possession and administration of his heavenly kingdom in which his divine Majestie which before lay hidden doth shine at full which it expressed by the words following A name that is to say a dignity glory â—nd power V. 10. That at the to bring all creatures either to a forced or to a voluntary obedience and adoration of this Soveraigne King as trembling to hear him but once named Things in heaven this distinction is either more expresly to comprehend all creatures whatsoever or by the heavenly he means the Angels Hebr. 1. 6. By those on earth men by those under the earth the devils which are abissed in hell Luke 8. 31. 2 Pet. 2. 4. Jude 6. who are also constrained to tremble at the name of Jesus and reverence it see Mark 5. 6. V. 12. Work out the Italian accomplish bend all your endeavours and strength to come to the mark and to the accomplishing of your salvation see 2 Cor. 〈◊〉 1. With fear with holy reverence humility and care V. 13. For it is he gives a reason why they should so imploy themselves namely because their labour shall not be in vaine but Gods grace shall assist them and powerfully cooperate with them See Rom. 6. 13 14.
and many Gentiles in Thessalonica a City of Macedonia But by reason of the violent persecution which was there stirred up against him by the Iewes he was constrained suddenly to depart from thence Whereupon having a little while afterwards heard how that poore infant Church was grievously molested through persecutions He had sent Timothie to them from Athens to strengthen it and encourage it to persevere and having heard from him of the happy and laudable state it was in he writes this Epistle to it Wherein at the very first he gives God thankes and praiseth the Thessalonians for their readinesse and alacrity in receiving the Gospell and for their faith charity and patience in the profession of it according as he had taught and preached it to them with all loyalty study efficacy and hearty affection Then he comforteth them in their afflictions by Christs example and by his owne and that of the Churches of Iudea And tels them that being hindered from performing his hearty and fervent desire in visiting them he had sent Timothie unto them by whose relation he had been singularly comforted And againe gives God thanks praying him to encrease their gifts and to confirme them unto the end Then he exhorteth them to holinesse charity and peace and to bestow their times in laudable exercises and to forbeare lamenâ—ing and grieving excessively for the dead And to comfort themselves in the assured hope of a blessed resurrection the manner of which he sets downe teaching how that though the time of Christs comming to judgement be hidden yet it ought hourely to be expected with watchfulnesse and holy preparation and at last after divers holy exhortations he saluteth and blesseth them CHAP. I. VER 1. SIlvanus some hold it was the same as is called Silas in the Acts of the Apostles Which is which through faith in Christ is in Gods grace and covenant and is engrafted amongst his true people V. 3. Your worke namely the fruits and effects of your lively and working faith not of a dead and idle faith Gal. 5. 6. Jam. 2. 17. Labour namely the duties of true charity performed by you not sparing your selves in troublesome and dangerous times and occasions Patience namely your voluntary and constant patience in the crosse which is maintained by the certaine hopes of everlasting goods which are promised for it See 2 Cor. 4. 17 18. In the sight namely every time that we present our selves before God to pray unto him Or I speake truely as in the presence of God 2 Cor. 12. 19. Gal. 1. 20. Or this is added to shew the truth and sincerity of these vertues in the Thessalonians V. 4 Knowing finding and knowing that you are Gods true elect by this certaine proofe namely that the holy Ghost hath imprinted in your hearts the Gospell which I have preached to you â—nd hath engendered a lively faith in you V. 5. In power with a divine efficacy of the holy Ghost V. 8. Sounded out the fame thereof hath by your meanes been spread over all the neighbouring Provinces V. 9. They themselves namely the believers scattered all the world over What manner of how our persons and our ministery have been received by you and how Gods word hath taken place amongst you CHAP. II. Vers. 1. IN vaine unprofitable and fruitlesse as would have been if we had for feare of persecutions forborne to Evangelize unto you V. 2. In our God namely trusting in his assistance and vertue Contention namely oppositions persecutions and cares V. 3. Uncleannesse namely from any infamous or vitious affection as from sordid avarice infamous flattery or dishonest dealing See 2 Cor 6. 6. 7. 1. V. 4. To be put in trust as faithfull Stewards V. 5. A cloake or a pretence that is to say hidden and dissembled waies to worke our owne gaine and profit V. 6. Burthensome taking of you such things as we have need of which we have not done vers 9. 2 Cor. 12. 13. V. 13. Worketh bringing forth in you all manner of Christian vertues and especially constancy in suffering afflictions for the Gospell V. 14. In Christ that is to say Christian and by faith in Christ engrasted into the Church which is his owne body As they have namely the beleeving Jewes V. 16. Fill up the Italian addeth fill up the measure namely so full as Gods patience hath limited it should be filled See Gen. 15. 16 The wrath as Gods judgement hath been extreamely provoked by them so is it fully fallen upon them See Job 36. 17. V. 17. Taking front you as a father from his children The more this short absence hath not one whit lessened mine affection but rather enflamed and encreased it 19. For what have not I cause to love you thus dearly seeing your conversion is such an excellent fruit of my ministerie by which it hath been made glorious and hope besides my present joy to be therfore crowned with everlasting glorie at Christs comming Even ye As well as other Churches which have been founded and taught by me CHAP. III. Vers. 1. FOrbear Endure the discomfort of your absence and the desire I have to see you To be left It is likely that this hath a relation to what is spoken Acts 17. 15. and that after Timothie was come back to the Apostle in Athens he sent him backe to Thessalonica V. 2. Timotheus to supplie in part by him what we could not performe by our presence V. 3. Appointed And placed by Gods vocation to be conformable to Christ as well in afflictions as in glorie Rom. 8. 17. 28. A terme taken from souldiers that are sentinels in their watch-house and to other duties belonging to martial discipline V. 8. We live notwithstanding all our miseries and death which is present before us we are safe and sound and very chearfull if that ye stand firme and sound in your faith in Christ. V. 9. For what this so happeneth unto us because God gives us in you incomparable cause of joy and comfort for which we cannot thanke him sufficiently Before our that is to say spiritually or with a hearty joy of which he is a witnesse or acknowledging the cause thereof to proceed from him onely and giving him thankes therefore V. 10. Perfect Instruct and confirme you more fully in Christian doctrine and finish the establishment of your Church which shortnesse of time would not suffer me to do at my first comming V. 13. Establish that by meanes of the gift of charitie which is the spring of all good workes you may persevere in true holinesse approved by God without any voluntary offence or malice At the comming that you may be known to be such by Christ himselfe at the last judgement or untill his comming With all his this may have a relation either to the establishment in holinesse in the communion of all believers as Ephes. 3. 18. Col. 3 4. or to the last comming of Christ accompanied with his holy Angels Zech. 14. 5. Matth.
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
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
is to say help one another to preserve your selves from these dangers by a true christian and divine charity V. 22. Of some that is to say Of those that are simple weak and seduced V. 23. Others namely those that are hardned and perverse or the seducers themselves Save be as much as in you lieth instruments of their salvation by a profitable severity Rom. 11 14. 1 Tim. 4. 16. With fear namely of Gods judgements lively represented and darted into the conscience by the severe exercise of ecclesiasticall discipline Pulling them out doing what you can to draw them from perdition without any vain respects or considerations as they draw things out of the fire in any fashion or by what way they can Hating shewing that you extreamly detest the participation of such mens uncleannesse A phrase taken from legall impurities of garments by touching of which men were defiled ⧠THE APOCALYPSE OR REVELATION of St IOHN the Divine ARGUMENT THis Book hath the title of Apocalypse a Greek word which signifieth Revelation because the whole subject of it is of Propheticall Revelations by which to Saint John and by him to all the Church have been revealed the chief events of it after Christs first comming in the flesh to his last comming to judgement wherein this book is very like Daniels Prophecies from which also as well as from many other Prophets many termes and figures have been taken The writer hereof was Saint John the Apostle and Euangelist though he is here set down under the name of Divine which name was anciently attributed unto him for eminency because he had more loftily and expresly then any other Apostle taught and established the truth concerning the person and eternall Godhead of Christ against certain hereticks which were sprung up even in those dayes Now the three first Chapters are spent in describing a vision in which Christ appearing unto him gives him commission to write to the seven principall Churches of the lesser Asia amongst which Saint John had especially spent his Apostleship to instruct confirm praise and exhort and likewise to reprove threaten and correct every one of them as need did require From thence he goeth on to represent other visions concerning the universall state of the Church untill the end of the world wherein it seems one may observe this distinction that from the beginning of the fourth Chapter unto the end of the eleventh the said state is described as it were in the ideas of Gods heavenly decrees and in visions altogether Enigmaticall From the twelfth to the end of the Booke the executions and principall singularities thereof are more distinctly marked out by visions and descriptions which are more plain and neerer matched and fitted to the events In the first one may finde the description of Christs Kingdom in Heaven and the glorious administration of it Gods decrees concerning what should befall the Church in this world whereof Christ onely is the revealer and interpreter and the accomplishment whereof hath its limited times and the end whereof is the destruction of Christs and his Churches enemies and the present protection and everlasting salvation of the Church In the second is first represented the desolution of the Iewish nation by the Romans after it had brought forth Christ iâ— the flesh and withall the miraculous preservation of it for to have it converted in its due time Then the Roman Empire is summarily touched its tyranny and persecution against the Church and afterward its declination and ruine But the state of the Kingdome of Antichrist is yet more largely described his beginning his usurpation under a false vizard of Religion his blasphemies false doctrines deceitfull miracles persecutions violences frauds pride and enormities the blinde consent of Nations and Princes to subject themselves unto him and tocontribute to his exaltation the beginning of his fall by the pure preaching of the Gospell miraculously re-established in the world the everlasting happinesse of beleevers that shall fight with him and overcome him by their faith and patiexce and contrariwise the everlasting torments of his followers amongst whom at the last the Lord should raise most grievous alterations to make them become enemies unto him whereby it should happen that he and the triumphant City of his Kingdom and State should go to ruine and be destroyed by a sudden finall and horrible judgement of God easing the world of so great a plague glorifying his righteousnesse and giving those who are his cause of triumphant joy and enfolding his enemies in everlasting despair and ignominie After this is described a state of the Church upon earth very peaceable holy and happy Christ reigning in it and the Devill being repressed in his endeavours untill a certain time when as by a new kinde of enemies he should renew his assaults but should soon bee overcome and immediately after the end of the world and the last judgement should follow by which the Devill and all the â—hurches enemies being abyssed into hell the Church should be gathered up into heavenly glory to live and reign everlastingly with Christ and to enioy his presence and his goods in all fulnesse Now as amongst these Prophecies there are some so cleer by the event that one cannot be doubtfull nor ignorant of them but onely through a wilfull blindenesse so there are other some that are yet under Gods secret seal the explication whereof is as uncertain as the undertaking to give it is rash and therefore adoring that which as yet lieth hidden and meditating upon that which is manifest the Church hath large matter of instruction and comfort in this book looking for the full accomplishment which shall bring to light all the obscurities CHAP. I. Vers. 1. WHich God namely the Father See how this ought to be understood Iohn 3. 32. and 8. 26. and 12. 49. V. 2. Bare record by his preaching as he was an Apostle see Luke 24. 48. Acts 1. 8. and 26. 16. Of the testimonie namely of what Christ himself hath declared in the behalf of his Father see 1 Cor. 1. 6. V. 3. And keep namely in their minde and memory to compare the events therewith and by this means be confirmed in the faith and defended against all scandals and temptations The time namely of the accomplishment of these things V. 4. Asia namely the lesser called in these dayes Natolia From him namely from God the Father whose eternity is described by these three times according to the capacity of humane apprehension From the seven namely from the holy Ghost whose power is most perfect the number of seven in the Scripture intimating perfection and whose operations are very divers Isai. 11. 2. and Zech. 3. 9. and 4. 10. Rom. 4. 5. and 5. 6. V. 6. Dominion or power 1 Tim. 6. 16. V. 7. Even so Amen that is to say It shall certainly be so or so be it V. 8. Alpha names of the first and last letter of the Greek alphabet for to signifie the