See Judges 18. 12. CHAP. XIV VERS 4. THat he Namely Samson who enlightened with the knowledge of what he was called unto stood waiting to have the Philistims give him cause to contend with them to revenge himselfe or their tyranny over the people V. 6. Came mighâ—ly upon him In a moment he filled him with a supernaturall strength both of body and minde to confirme him by this act in his vocation as 1 Samuel chapter 17. verse 34. A figure of Christs first victory over the Devill by his death John chapter 12. verse 31. Hebrewes chapter 2. verse 14. He told not by the 8. verse it appeares that Samson did this act out of the way being gone aside from his father for some unknown cause V. 8. To take her To marry her solemnely a figure of the Gentiles calling Hosea chapter 2. verse 19. V. 11. They brought Under pretence of keeping him company and honouring him but it was indeed to sift him and look to him perceiving some terrible motions in him V. 12. Put forth According to the fine ancient custome especially at feasts to exercise their wits See 1 Kings Chapter 10. verse 1. A riddle A speech or obscure and intricate question hard to find out or resolve A figure of the Gospell which is a doctrine hidden from the knowledge of the flesh preached to the world in the time of the Gentiles calling 1 Corinthians chapter 2. v. 7. The seven dayes an usuall time for nuptiall feasts See Genesis chapter 29. verse 27. Sheets Which they carried about them as they do yet in these dayes in the East countrey to rubbe and dry themselves or to cast over their heads or other parts of their body or for other necessary uses See Genesis Chaptes 38. verse 18. V. 14 Out of the An expresse figure of the mystery of the sweet and saving food of the soule brought forth by Christs death by which he destroyed death and the devill See John chapter 6. v. 5. and Hebrew 2. 14. V. 15. Declare unto us By declaring it unto thee that so we may know it from thee A figure of the worlds vaine endeavours to comprehend the Gospell of themselves which cannot be understood but only by the revelation of Christs Spirit 1 Corinthians 2. 10. by the ministery of the Church which in the children of this aâ—e causeth a scossing of Christ and the persecution of his Church V. 17. The seventh day Beleeving it to be already beyond the prefixed time V. 18. If ye had not These words seeme to intimate some signe of suspicion of some secret and unchaste dealing with his wife which kindled a jealousie in him wherein the Spirit of God having a hand he was provoked had power to execute his vengeance upon the accursed and tyrannicall nation V. 20. To his companion To that Philistim whom Samson had chosen for his second-selfe in the nuptiall feasts according to the custome John chapter 3. v. 29. CHAP. XV. VERS 1. INto the chamber according to the ancient laudable custome by which women had their chambers severall from the rest of the houshold See Gen. 23. 2 and 2467. and 3133. V. 4. Foxes Whereof there was great plenty in that Countrey Cant. 2. 15. Now this act of Samsons containeth in it a figure of division of the wary councels of worldly men by which Christ setteth the world on fire Psal. 55. 9. Luke 12. 49. V. 6 Burnt A figure of the persecution of the Church whereby Gods judgements are redoubled upon the Church V. 7 Yet will I be the Italian hath it If I be not a manner of a reserved oath And after that I will not give over untill I have fully accomplished my revenge V. 8 Smote them He made a great slaughter of them without any weapons hurling them against the ground with spurnes and thrusts with his knees Etam See 2 Chron. 11. 6. V 9. Lehi A place so called by anticipation verse 17. V. 14. Loosed Not onely in the knots but even the very webs of them V. 16 With the In the Hebrew there is a kind of similitude between the word Asse and Heap as if he did say with the jaw-bone of an Asse I have made such a slaughter V. 17 Ramath-â—ehi That is to say the Hill of a jaw-bone or the slinging of a jaw-bone V. 18 A thirst A figure of Christs spirituall heat and thirst in the extremity of his combats and upon the very poynt of his victory upon the crosse John chap. 19. 28. Thou hast given Thou hast given him the meanes and power to obtain it V. 19 In the Jaw The Italian hath it A hollow stone according to others one of the teeth which was in the jaw-bone Enhakkore That is the well of him that called or cryed V. 20. Of the Philistims Namely when they ruled Israel for Samson did never quite free the people from the Philistims yoak that being reserved for David to doe who was the figure of Christ who shal accomplish the delivery of his Church at the last glorious appearing of his kingdome CHAP. XVI VERS 3. AND took A figure of Christ his glorious resurrection who could not be detained by death Psal. 68. 20. Acts 2. 24 V. 9 His strength From whence it came namely from the spirit of God and by what means his strength was preserved namely by meanes of his strictly keeping his Nazarite-ship through Gods siâ—gular grace which did tye Samson to that obedience whereby it is likely that he had some expresse manifestation from God though this gift was not common to all Nazarites V. 13 Weavest And windest it as the yarne for a web of cloth The seven Any haire divided into seven locks as the gift of the Holy Ghost are often represented by the number of seven in signe of perfection Exodus 25. 37. Zach. 3. 9. and 4. 2. Revelations chapt 1. verse 4. and chapt 5. verse 6. V. 14 Fastened To the loome having wound his haire about the yarne-beame V. 17 If I be shaven This did not depend upon the ordinary forme of the Nazarite who might be without the miraculous gift of corporall strength but it was a singular favour in Samson by Gods free will annexed to the necessity of his obedience in letting his haire grow For a figure of Christ true Nazarite in holinesse and also infinite strength and power and for a document that the spirit of sanctification ought to be and is in the faithfull a spirit of spirituall strength 2 Timothy Chapter 1. verse 7. V. 20 Was departed hath taken away his gift from him V. 21 He did grind In hand-mills as slaves did Exodus chapt 11. verse 5. Isa. chapt 47. v. 2. Mat 24. 41. V. 22 The haire And withall the gift of his former strength was restored unto him by the same free will of God even according as the sacred signe of his long haire waxed V. 23 Dagon An Idoll of the Philistims in generall though it seemeth his Temple was in
appeare out of ignorance the vertue of it amidst calumnies and false judgements and the dignitie and value of it after some obscurity of calamities and afflictions and this hee will doe either by convincing of mens hearts inwardly or by making it renowned and glorious by the proofe of outward blessings V. 7. Patiently in peace and patience without mourning see Psa. 62. 5. Isa. 30. 15. Lam. 28. 3. V. 12. In the abundance of peace or through the abundance of peace V. 13. Shall laugh a humane manner of speaking to shew the absurdity and folly of the wickeds enterprises the vanity of their endeavours how easily they may bee put back and the ignominie which they receive hiâ— day namely the time prefixed by divine providence for the judgement and per 〈…〉 on of them V. 16. Of many or of the great and mighty wicked ones V. 18. Knoweth hee takes a care of their life and being and as hee hath within himselfe decreed how long it shall last so hee guides all the passages of it and doth daily supplie their necessities see Psa. 1. 6 inheritance the goods which they possesse as they are the children of God can not perish not be taken away from them V. 19. Ashamed the Italian confounded that is to say deprived of helpe and frustraâ—â— of their hopes V. 20. The fat melted at the fire V. 21. Paieth not hee cannot pay by reason of the extaeame poverty which God in his judgement afflicts him with V. 22. Shall inherit they shall have the true and only right and interest in Gods creatures which is gotten them by their redeemer they shall lawfully and godlily enjoy that part which shall be bestowed upon them in this world and shall afterwards have their full inheritance in heaven Rom. 4. â—3 V. 23. The steps God prospereth and bringeth to a happie period and end all the businesse of such of his children as hee hath received into his grace and which doe endeavour to please him Others translate it the just mans steps are directed and hee delighteth in his way are ordered or established and strengâ—hened V. 24. Though hee fall namely into miseries and calamities V. 25. Begging this maist not be understood of all manner of poverty which may constraine a man to live of almes to which kinde of poverty there have in all ages many godly men been subject but of the shamefull trade of begging which joyned with poverity beateth a signe of Gods curse along with it and is accompanied with many vices see Iob 15. 33. and 30. 1. 3. 5. Psa. 59. 15. and 100. 10 Others doe understand this particularly of almes givers who give for the love of God and therefore doe not come to poverty Psa. 11â— 5. 9. Prov. 11. 14 25. V. 26. Is blessed receives grace and communication of all true goodnesse from God And praises good will and good wishes from men 27. And dwell thou shalt never be dispossessed of those good things not the secure habitation which God hath given thee in his Church and 〈◊〉 the last shalt he gathered to eternall glory V. 28. His Saints the Hebrew word doth properly signifie godly and good men V. 29. The land namely the whole world whose lower part the elect doe enjoy during this life as they are Gods children and after this life they baâ—e the heavenly inheritance which is the true â—â—nd of the living V. 31. His steps hee shall be firme and constant all his life time as well in goodnesse as in blessing V. 34. His way his commâ—â—dements which are the direct way which God hath marked out for man to bring him to him V. 35. Eay tree the Hebrew word according to some signifieth any kinde of tree that standeth in the same place whereas it did first grow V. 37. For the end of that man is peace the Italian for there is a reward for a man of peace namely the good man who seeks to be at peace with God and man and offendeth no man nor doth not trouble any righteous society but hee whose goodnesse makes a sweet league and harmony with all good men see Mat. 5. 9. V. 38. The end of the wicked shall bee cut off the Italian all reward shall bee taken away from the wicked or the wickeds posterity shall bee cut off PSAL. XXXVIII THE title to bring to remembrance that is to say penned to keep his afflictions in memory that the fruit instruction and amendment may last for ever Or to put God in minde of his grievances by prayers confession c. A phrase taken from sacrifices wherein there were certaine offerings of memoriall see Exod. 30. 16. Levit. 2. â—2 and 6 15. V. 4. Gone over they have overflowed even my very head Psa. 42. 7. Or they are more in number than the haires of my head see Ez. 9. 6. V. 5. Foolishnesse my rashnesse and inconsideratenesse in sining V. 6. Goe mourning the Italian in sad colour 〈…〉 ing for those that were afflicted with sicknesse did anciently use for to humble themselves before God in this manner see Job 2. 8. and 30. 28. V. 7. A loathsome disease the Italian with inflammation it might be some burning seavor which made his sideâ— poâ—â— and beate continually Others take it for some â—ore or pestilentiall carbuncle Some translate it matter or rottennesse V. 8. Roâ—red I doe send forth cries which are lâ—wd and full of anguish my heart boyles and heares with griefe and sorrow V. 11. Al 〈…〉 the Italian over against mee like idle spectators scorning or noâ— daring to come neere mee Or affarre off looking upon mee with horror Luke 10 31. 32. V. 12. Lay snares or lay wait for mee to take away my life V. 13. Heard nâ—t I doe as though I heard not I beare all things with silence be it thâ—ough patience or by reason that I know not what to answer to their reproofes and false judgements which are grounded upon these my strange evills and disasters see 2 Sam. 1â— 10. Psal. 39. 9. V. 1â— No reprooâ—â—s 〈◊〉 no reasons or arguments to confound mine adv 〈…〉 s see Iob 23. 4. Psal. 119. 42. V. 15. Thou will heare the Italian thou wilt answer for mee that have nothing to reply V. 16. My foot when it seemes that I am moved in body or minde V. 17. My sorrow the cause and feeling of it is continually before mee V. 18. Declare only in thy sight as a peâ—itent man in all humility confessing that I may obtaine mercy whereupon mine enemies grow the more insolent V. 19. Are lively they flourish and enjoy health and prosperity PSAL. XXXIX THE title Ieduthun he was one of the three chiefe heads of the holy musick appointed by David 1 Chron. 16. 41. and 25. 1. 3. Others think that this Psalme was given to the company of the Ieduthunites which as well as the rest had alwayes it head V. 1. I said I had propounded and firmely promised to my selfe my wayes my actions and words a
not that singular gift from God to preserve themselves in holinesse and purenesse of body and spirit without the remedy of marriage Then to burne with a carâ—all desire which God doth not give every one the gift to quench without marriage whereby man is troubled in minde and hindered in his spirituall actions which require a tranquillity of all passions V. 10. Not I not by a new doctrine or law 〈◊〉 yet by meere councell and advice of wisdome as ver 25 40. but by Christs expresse command Mat. 5. 32. and 19. 6. 9. Depart namely by divorse unlesse it be for the only lawfull cause which is adultry which was very frequent amongst the Grekeâ— and the Romans and from them this abuse did also partly creep in amongst the Iewes though the law of Moses gave the wife no power at al to be divorced from her husband See Marke 10. 12. 〈◊〉 Tiâ— 5. 9. V. 11. Let her remaine this is not to say that this separation without marrying again is lawfull v. 3. 4 5. but if the woman can not be induced or forced to live with her husband or that there be some invincible leâ—â— The Law of God doth absolutely forbid her to marry another V. 12. To the rest spoken of in the letter which you sent to me namely beleevers married with unbeleevers Speake I guided in this mine opinion by the Holy Ghost ver 15. 40. though without Gods expresse command in his word Ver. 13. The woman namely the believing and Christian woman Ver. 14. Is sanctified though the unbelieving partie be uncleane before God yet the use of maâ—â—monie with her is holy unto the believing party thorow the mediation of faith and invocation Tiâ— 1 15 and Gods approâ—ation and blessing no otherwise then if both parties weare holy So he answeareth them who thought themselves to be defiled by these maâ—iâ—ges with infidels contracted before their conversion and by reason of this scruple sought for 〈◊〉 separation Yâ—u Children borne of such unequall marriages Unclâ—ane that is to say they would not from their birth bee comprehended within Gods coâ—â—â—ant made with the fathers and with the sons Geâ— 17. 7. nor endowed with the spirit of sanctification And would by the Church he held as profane â—cap ab le of baptisme untill such timeas being come to age they were admitted thereunto by their owne faith Holy namely members of the Church and partakers of the grace of regeneration which Saint Paul speakes by Apostolicall declaration according to which such little children were admitted to baptisme V. 15. Depart be divorced for hatred to the religion oâ— that shee marrieth another Or that all possible and reasonable remedies having beene used and a convenient time allotted for that purpose the unbelieving party cannot be induced to a due conjunction A brother namely the beleeving party is loosâ—ed from the bond being thus forsaken by the unbelieving party But God but the believers they are 〈◊〉 by Gods command to endeavour to maintain by 〈◊〉 and concord the matrimony which they 〈◊〉 contracted Ver. 16. Thou shalt save whither thou staying with him mayest be the instrument of his conversion 〈◊〉 salvation by word holy conversation example prayers c. V. 17. Buâ— as howsoever it be if the Inâ—idell be 〈◊〉 coâ—verted yet let the believer remaine in the state 〈◊〉 condition which his person is in be it marriage 〈◊〉 otherwise and in that ordinary course of life which God had appointed him before he called him to be a Christian because these things may very well 〈◊〉 together V. 18. Let him not become as some used to doe by Câ—irurgerie to cancell in their bodies all signes of Iâ—daisme which they had renounced 1 Mac. 1. 16. V. 19. Is nothing Namely now under the Gospell it is of no force nor anyway considerable for Gods service or for mans salvation But the keeping the true Christian and spirituall vertues are not only sufficient but do likewise disannull and exclude under the Gospell all ceremonies of the Law Iohn 4. 23. Rom. 14. 17. V. 20 Abide hee may abide therein with a safe Conscience and ought not rashly to change it neither through superstition nor by doing another any wrong but if hee can doe it for any just causes or through any lawfull meanes it is then lawfull for him to dâ—â— it V. 21. Care not for it be not grieved at it nor doe not take it to heart as if it were a condition unworthy of a Christian or pernicious and unlawfull for him If thou mayest by lawfull and honest wayes V. 22 For he hee confirmeth the exhortation made to servants to beare their condition mildely thorow the comfort of their spirituall freeing from siâ—ne the Devill and death by â—esus Christ. In the Lord to the communion of his spirituall body and Church and to the participation of his grace Is Christs servant he is not master of himselfe not of his actions hee is subject to Christ his Lord. So in Christ all servants and distressed persons have matter of comfort and those who are free and live at ease have cause to humble and subject themselves V. 23. Be not yee if yee bee free doe notwilfully make your selves servants but keepe your selves wholly both body and soule for Christs service to which bodily service is a great disturbance in outward actions Or in your servitude remember alwayes that before anyother you are Christs servants therefore doe not doe any mens service which may bee contrary to Christs service Or as concerning your soule and conscience let not living man have any command over you depend upon Christ onely and upon his word See 2 Cor. 11. 20. Galath 2. 4. Col. 2. 18. V. 24. With God in the order and degree of service which he hath appointed for every one Ver. 25. Vergins namely daughters of families concerning whom the Corinthians had also written to the Apostle to know whither their Parents were oblieged to get matches for them or no. I have no God hath not declared any thing expressely concerning it in his word I give my as of a thing which of it selfe is free and indifferent I doe advise by wisdome enspired by the Holy Ghost what is most expedient according to the circumstances See 2 Cor. 8. 〈◊〉 10. That hath obtained being by especiall grace endowed with the infallible guide of the Holy Ghost not onely in truth but also in good and loyall councell See Isaiah 11. 2. 1 Cor. 7. 40. 1 Thes. 4. 8. V. 26. That this this seemes to shew his opinion concerning the Corinthians question namely whither it was good to keepe ones daughter at home without marrying This is good See ver 1. For the namely for the distresses and persecutions which the Church is falling into which are more difficult to be borne then when one is married then when one is not See Ier. 16. 1. and 29 6. I say that because the reason is generall for all manner of persons To be namely
was afterwards called Eden that is to say a place of pleasures for its situation and most happy qualities See 2 King 19. 12. Ezek. 27. 23. Amos 1. 5. Eastward in respect of those parts where Moses was when he wrote these things V. 9. The Tree of Life A certaine Tree in whose fruit God had put this vertue that it should keep mans body in a perpetuall and equall state of health life and strength free fâ—om diseases decaying and old age And besides he had set it there for a Sacrament of the subsistence and spirituall life of man in the grace and communion of the Lord so long as he should persevere in Justice and Obedience And to it is correspondent Jesus Christ in the heavenly Paradice Rev. 2. 7. and 22. 2. Of knowledge Another Tree by which GOD would make proofe of mans obedience or rebellion By which man might also know by experience his true happinesse if he persisted in innocency or his unhappinesse if he disobeyed this commandâ—ment of tryall joyned to the perfâ—â—â— law of Justice which God had imprinted in â—â—s soule V. 10. A river It seemes that it cught to bee understood of the Channell of two Rivers Euphrates and Tigris joyned together which by the confluence of these two Rivers made a great circuit within which on the East side was the Paradice and so the word going out doth not signifie the head or birth of those Rivers but the extent of their course out of the limits of Paradise above the which those two rivers were distinct like two heads and below it two more into which this great channell did branch it selfe V. 11. Pison It seemeth to be Pasis or Pasâ—tigris as the ancients called it which did â—un through plaine and low countries whereupon according to the signification of the Hebrew name it was more like a pond than a river Havilah That Countrie which was afterward inhabiâ—ed by the posterity of Havila of the Generation of Sâ—m Gen. 10. 29. not the other which was inhabited by another Hâ—vila which descended from Cam Gen. 10. 7. which is comprehended under the name Cus or Arabia spoken of hereafter and was on the west side of this Channell See Gen. 25. 18. V. 12. Bdâ—llâ—um the Ital. Pearles The Hebrew word is so understood by the most learned though others doe take it for Bdellium which is a most precious Gum which thickens into very cleare drops like pearles Num. 11. 7. V. 13. Gihen The name of the other branch which runne along the high Countrey and swiftly which is signified by the property of the name of Ethiopia the Ital. of Cus one part of Arabia which bordereth upon Mesopotamia V. 14. Hiddekel which is the river Tigris Dan. 10. 4. over against according to the Italian the English hath it Towards the East of Assyria V. 15. Keep it To hinder and keep the beasts from spoyling of it or hurting it through his Majesticall and awfull presence V. 17. Shall surely dye That is thou shalt be guilty of death and thy body shall from that very houre become mortall subject to infinite number of chances diseases languishments and old age continually decaying unto its last destruction and as for thy soule thou shalt be deprived of my grace and shalt in thy conscience feele my wrath and curse to the finall condemnation of eternall death and totaâ—l separation from me from my life and from my glory V. 18. Sayd It seems that this happened before Adam was lodged in the Garden Good nor agreeing with my decree to multiply man-kind through him by meanes of matrimony nor pleasing or commodious for him nor becomming the dominion which I have given him over beasts which are all coupled nor fitting for my service which ordinariâ—y is best performed in holy society and by vertue of it nor according to the pleasure and delight I take in communion V. 19. Unto Adam This name was given the first man by God himselfe Gen. 5. 2. and signifieth of earth or earthly 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth yet was this name appropriate unto man because that he only was apt to be instructed and humbled by his name Eccl. 6. 10. To see being willing by this meanes to establish him so much the more in the dominion which he had granted him a token or signe of which is to give and change his subjects names as he pleaseth V. 20. Gave not onely according to his censure but also with knowledge and reason for some hidden or apparent property which we may yet find in many Hebrew names Meet or correspondent that is of the same kind with distinction of Sex as in other creatures and by that meanes fitting to bee joyned in Matrimony V. 21. One of his Eve was formed not out of the head because the woman ought to be subject to the husband nor the feet because she must not be held as a slave nor trampled upon nor of the fore-part because she must not withstand nor of the hinder part because she must not be despised nor forsaken But from the side and from the middle of the body to shew the moderation which the husband ought to use in his superiority and the faithfull society they owe to one another V. 22. Brought her as a mediator to cause her voluntarily to espouse her selfe to Adam and to confirme and sanctifie that conjunction V. 23. This is now That is to say it being known to God and my self that amongst the other creatures I could not have a fitting companion to live with God hath now provided me one of the same nature as my selfe wih whom I may bee contracted in the most straight bonds of Matrimony See Ephes. 5. 30. V. 24. Therefore These doe seeme to be Moses his words and not Adams Leave That is shall become head of a nâ—w family being severed from his fathers and shall enter into a nâ—w society with his wife to which duty the naturall duties towards father and mother must yield not to be annihilated but to be brought into an inferior degree One Flesh as one person united in body in soule in covenant and indissoluble community V. 25. And were not Because that the soule being as yet in its originall purity there did not appeare in the body especially in the instruments of generation any spot of sin nor filthinesse of concâ—piscence nor discomposednesse of brutish motions and thoughts which are the true causes and objects of sâ—ame And not the body in its pure naturall nakednesse which is a glorious example of Gods works which being also by Christ re-established in perfect holinesse may at the happy Resurrection appeare in glory without any other ornament or garment but that of the image of God see 2. Corinth 5. 3. Rev. 3. 18. CHAP. III. VERS 1. THe Serpent Moses in all this historie under corporeall and sensible things doth comprehend the spirituall and invisible And by the Serpent naturally crafty
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
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
which was the Moabites peculiar idoll 1 Kings chapter 1â— v. 7. is v. 24. called the God of Ammon V. 24. Wilt not thou possesse This is said in a manner of graunting according to the meaning of Ammon an idolatrous King and not to attribute any power unto the idoll Chemosh See upon v. 13. V. 25. Did he Namely Balak after Isiael had conquered the Midianites Numbers chapter 31. verse 7. let them in peace enjoy the Amorites country without any more question though that had formerly been belonging to the Moabites V. 26. Thrce hundred It is thought that these yeares must be reckoned from the comming out of Egypt including also the forty of the voyage in the wildernesse V. 27. Have not Thou hast therefore no reason to un 〈…〉 ake this warre nor to offend and assault me demanding of a thing which was never thine nor yet to prepare for any defensive warre being no way provoked nor urged 29. The spirit He was set on upon this enterprise by a magnanimous motion of Gods Spirit V. 31. Shall surely be This vow seemeth to have a reference to a thing devoted as in Leviticus chapter 27. verses 28 29. Offer it If it be a thing lawfull to be offered or otherwise I will put it to death These kind of vowes were not commonly used but only against accursed Nations which were Gods enemies Numbers chapter 21. verses 2 3. Joshua chapter 6. verses 17. 18. 1 Samucl chapter 15. verse 3. But Jephtah transported by the vehemency of his zeale for the peoples safety inconsideratly devoteth other persons and things and doth bind himselfe so firmely that he could not recall it V. 34. With timbrels According to the custome of those dayes Exodus chapter 15. verse 20. 1 Samuel chap. 18. verse 6. Dances the Italian hath it Flutes or dances V. 35. Opened my mouth An ordinary phrase in Scripture for vows which signifieth an irrevocable word binding irremissibly V. 37. Let me alone Defer the execution of thy vow giving me this small respite to prepare my selfe thereunto by refraining frequented places and company to satisfie my naturall griefe for seeing thy posterity faile in me and therewith all thy joy and comfort I dying unmarried and without issue V. 39. Did with her The strangenesse of this act which hath no president hath caused many to beleeve that he did not cause her to be put to death but that he did consecrate â—er to God by some unexpressed way and do translate the ensuing words And she knew no man Whereas the Italian translation is And she had not knowne any man But there bein no such consecrations mentioned in the Law and the devotâ—ment having such a precise necessry in 〈◊〉 it seemeth that the exposition of the 31. v. 〈◊〉 to be preserred V. 40. Tolament Those that hold she was not put to death translate it to talke with her CHAP. XII VERS 1. NOrthward To Gilead which was North of Ephraim Wherefore See such another example of insolency in the Ep raimites Judges chapter 8 verse 1. V. 3. Put A Scripture phrase that is to say I have put my selfe into great danger of my life like as that which is some in the palme of ones hand may easily fall oâ— bâ—snâ—tched away V. 4. Becausetiey 〈◊〉 The Ephraimites pride was the occasion of this waâ— who in câ—â—t â—pt 〈◊〉 upbraid the Gileadites saying they could not live but only by their benefi and favour and that they had no power of themselves being encompassed by these two mighty Tribes and that they ought not to go about any publick enterprise without them who were their heads and protectors V. 6. Sibboleth Through custome or corruption of language naturall to the Ephraimites V. 7. In one of the Cities Or in the Country of Gilead which was divided into severall cities V. 15. Of the Amalekites It was a mountain in the Ephraimites country so called for some unknowne reason see Judges 5. 14. CHAP. XIII VERS 2. ZOrab See concerning this City Ioshua chapter 19. v. 41. V. 3. The Angel The Sonne of God himselfe as it appeares by verse 18. and 22. See Iudges 2. 1. and 6. 11. V. 4. Beware The sanctifying of thy sonne must begin from thy selfe Now amongst all the sanctfyings that of the Nazarit-ship was the most noted and required the strictest abstinence from wine and all manner of drinke that would make one drunke Num 6. 3. V. 5. A Nazarite A figure of Christ the great Nazarite perfectly 〈◊〉 from his mothers womb to be the Saviour of the world Matthew chapter 2. 23. The resemblance of the one to the other is as well in their miraculous births as in the gifts of the holy Ghost in strength and justice For as Samson alone without an Army and almost without any weapons saved the peopl So Christ hath done of himselfe â—â—y chapter 63. verse 5. Hose chapter 1. verse 7. There are also diverse other correspondences which shall be noted in the progresse of the histoiry Begin For the Philistims continued in troubling of the people a long time after Samson untill they were at the last subdued quite under David who was a figure of Christ in the glory of his last comming destroying all the residue of his enemies 1 Cor. 15. 25 26. V. 6. Very terrible Majesticall glorious and sparkling with divine light V. 8. That shall bee Or when hee shall bee borne V. 15. Vntill wee Thinking it was some Prophet or some created Angel and therefore he would do him honour in imitation of Abraham Genesis Chapter 18. vâ—â—se 5. Iudges Chapter 6. verse 18. V. 16. Though thou This thy food doeth not befit me I being no man and if thou wilt bestow it in a sacrifice bestow it as upon the true God and not as upon a created Angel V. 17. May do thee honour As a Prophet by service acknowledgement and respâ—ct or as a good Angell by remembrance renowne and reverence V. 18. Askest Thinking to know my name as a creature is Secret The Italian hath it Incomprehensible Hebrew hidden difficult or admirable as Isay 9. 5 Now by the name he meanes the essence and divine glory it selfe V. 19. A meat offering Manoa had questionlesse brought bread with the Kid and she employed that bread â—n a meat offering which was wont to be joyned with the Sacrifices V. 20. From off the Altor He calleth that part of the rock so where these offerings were offered V. 23. At this time Namely of the childes sanctification and the promise of the Churches deliverance through him in this time of our great wants are not signes of anger but of grace V. 25. The Spirit Which was extraordinarily conferred upon those whom the Lord had chosen for deliverers of his people To move him To inspire magnanimous thoughts into him and give him a miraculous strength of body and minde and incite him to do great and more then humane acts In the Campe of Dan The Italian hath it Mahane-Dan
repressed and quelled the devils action Or that some motion of Gods Spirit was awakened in Saul for a time by the prophetick musick as 1 Sam. 19. 23. by vertue of some order or promise from God as 2 Kings 3. 15. Or that God of his free will did co-operate with Davids sound to beget him a degree in his vocation V. 18. And the Lord Gods Spirit guideth him and leadeth him to all manner of vertue and his grace blesseth him and causeth him to prosper in all his enterprizes V. 21. And stood was imployed in his ordinary and houshold service V. 23. Departed not out of the possession and power which he had over him but from the present accesse and disturbance CHAP. XVII VERS 2. OF Elah the Oake or grove of Oaks V. 4. Went out the Italian hath it in the midâ—est or to fight a duâ—ll man to man V. 5. Of brasse according to the ancients custome who knew how to give brâ—sse a very strong temper shekels the shekell being of half an ounce weight the whole weight came to one hundred thirty nine pounds at eighteen ounces in the pound V. 6 A target It was some armour or defence for his shoulders Some understand the Hebrew word for a kinde of pâ—ke carried crosse wayes upon their shoulders V. 8. Come downe let him come and fight with me in the field V. 12. Ephrathite of Ephratha which was the ancient name of Bethlehem Genesis 35. 19. Eight 〈◊〉 Chron. 2. 1â— there are onely seven but Peradventure one dyed about this time and left no issue For an old man or was attained to the age of the ancientest men V. 15. Went and returned Saul being contented to have him onely bound to his service for those times that he was disturbed making no great account of him otherwise whereby at that time he did not remember him v. 55. 58. V. 17. Parcâ—ed corne A food which was much in use in those dayes V. 18 Their pledge Something of theirs that I know whereby I may know they are well and that thou hast done as I commanded thee V. 20. To the trench Or to the carriage V. 22. His carriage Bags and such like things wherein he brought their supplies V. 25. Free From taxes imposts services for war and other publike duties V. 29 Is there not a cause The Italian hath it Are not these words Is there any cause to be angry for a word which I have spoken which offendeth no body V. 35. By his beard By his nether jaw V. 45 In the name Calling upon him to be my defence putting confidence in his power obeying his motion and inspiration and for his cause and service V. 47 Saveth not Is not tied to such meanes for to work his salvation but delights more in shewing his omnipotency when he useth no means than when he useth some Is the Lords hee ruleth the battell giving the victory to whom hee pleaseth V. 54 Brought it Not now but afterwards when he took Sion from the Jebusiâ—es 2 Sam. 5. 7. In his Tent The Italian hath it In his tabernacle It is thought that this must be understood of the tent which David pitched about the Arke 2 Samuel 6. 17. V. 55 Whose sonne This forgetfulnesse of Saul in not knowing David may be imputed either to his frequent troubles of the mind or to the reason touched upon v. 15. CHAP. XVIII VERS 1. THe soule There was a very strict bond of amity towards David bred in him See Genesis 44. 30. V. 2. Goe no more As he did the first time that he came See 1 Sam. 17. 15. V. 5. went out About divers warlike exployts V. 6. As they Saul and his Armie after the afore-said victory The women According to the custome Exod. 15. 20. Judg. 11. 34. Psal. 68. 11. Instruments of musick The Italian hath it Songs of Triumph Or with Violins V. 10 He prophecyed The Italian Did the acts of a mad-man The Hebrew acts of a Prophet for the Prophets in their raptures or trances had some uncomposed kind of motion and action and were beside themselves See 2 Kings 9. 11. Jerem. 29. 26. V. 13. Went out Led them out to warre and brought them home againe 2 Samuel chapt 5. verse 2. V 21 A snare An occasion to make him perish See verse 15. Sayd to David Yet David did not make any shew of consenting to it as it appeareth by the following circumstances One of the twain The Italian For both The one having been promised unto thee and now the other being given thee to wife V. 26. The dayes Some time appoynted by Saul for the performance of the Covenants or the time that was between the contract and the wedding see Gen. 19. 14. Deut. 20. 7. and 22. 23. Matth. 1. 18. V. 30. Went forth Into the field to wage warre out of their sorts and garrisons into which they had retreated after their overthrow Chap. 17. CHAP. XIX VERS 2. IN a secret It seemeth that he specified some certaine place in the field neare which Saul was wont to goe and take the ayre that David himself might heare Jonathans speech and Sauls answer and provide for himselfe accordingly V. 3. What I see If it be softly or secretly spoken that thou canst not heare it thy selfe V. 5. In his hand The Italian in danger The Hebr. In the palme of his hand as Judges ch 12. verse 3. V. 13 Took an image That if Sauls messengers came in looking upon the image they might thinke that David was in the bed and so stay and not goe after him thereby giving him time to get into some place of safety V. 14. Sent In the morning after they had watched for him all night V. 18. In Naioth It was the place where the Schoole or Colledge of Prophets was neare unto Ramah where Samuels residence was V. 20. Prophecying Being in a divine trance see Numb 11. 25. Appoynted over being the father and instructer of them moderating their actions 1 Sam. 10. 12. Prophecied were taken with the same inspiration and divine rapture which made chem forget each thought remembrance or will of executing their commission 1 Sam 10 6. 10. V. 24 Clothes His long outward garment wearing none but his inward ones Isa. 20. 2. Mâ—c 1. 8. Now Saul did all these strange acts being in a rapture of mind CHAP. XX. VERS 1. FLed That day and night that Saul was in an extasie 1 Sam. 19 24. V. 5 The new The first day of the moneth when there were offerings of thanksgiving and holy feasts which it should seeme lasted at the court three dayes To sit As his Officer and sonne in law it being the custome of Princes to honour their servants in that kind upon festivall dayes Hest 1. 3. Dan. 5. 1. V. 9. Farre be it From thee to say or think any such thing of me V. 14 While yet I live When thou commest to be King it being already divulged that it should come to passe 1 Sam.
to quench with good words the fire that was already kindled but spake more taunting words then the others See of the like jealousies Judg. 8 1. and 12 1. CHAP. XX. Ver. 1. VVEE have no By the speeches of the men of Judah David belongeth not to us let him then looke to his owne businesse and we will looke to ours wee will have nothing to doe with him See 1 Kings 1â— 16. V. 4. Amasa To whom hee had made promise of the Generalls place 2 Samuell Chapter 19. ver 13. V. 6. Thy Lords Namely Joabs who hath hitherto beene thy Generall V. 7. Cherethites See upon 2 Sam. Chapter 8. ver 18. V. 8. Was girded In stead of carrying his sword hanging at his girdle and his garment over it according to the usuall fashion hee had girded on his garment and had put on his girdle over that about his waste that the sword hanging in that kinde might at a certaine motion or posture of his body fall out of the scabbard that thereby he might take an occasion to take it up in his hand without giving Amasa any cause of suspition V. 9. My brother For he was his cousin 1 Chro. chap. 2. v. 16 17. V. 10. Fiâ—th rib See upon 2 Samuel chap. 2. vers 23. V. 12. Wallowed He did beat and stirre himselfe in the last pangs of death V. 14. Abel it is likely to bee the same City which is called Abel Maim 2 Chronicles chap. 16. verse 4. in the Tribe of Nephtali or that these two Cities Abel and Bermaâ—ca were both comprehended under one name 1 Kings 15 20. 2 Kings 15. 29. All the Acording to some they were the inhabitants of Beeroth of Benjamin Joshua chapt 18. verse 25. which might be the City of this Sheba Others think it was the countrey neer to Abel V. 15. A bank According to the old manner of besieging of Cities casting up of high banks on the out side of the wals and standing upon them to fight with those that defended the wals The trench Which is now a dayes called a trench with a breast-worke Battered That is to say digged the wall V. 18 They were wont The law of warre according to Gods command Deuteronomie chapter 20. verse 10. Was to have besieged places summoned before they were spoyled by assaults or besieging And if thou hadst done so the businesse had beene ended and thou satisfied V. 19. A mother A chiefe Citie of a Province The inheritance A Citie or commonalty of Gods people which are his owne as his inheritance V. 21. Mount Ephraim Though Sheba was 2 Benjamite yet peradventure he dwelt in the countrey of Ephraim Or his Citie was in the confines of these two Tribes V. 22. Retired from The armie was disbanded there V. 23. Was over He retained his old place after Amasa his death 2 Sam. 8. 16. which David had conferred upon Amasa V. 25. Sheva it seems to be the same as Seraiah 2 Iam. 8. 17. V. 26. The Iairite Of the countrey of Jair in Gilead Numbers chapter 32. verse 41. Judges chapter 10. verse 4. Chiese ruler of Jerusalem See upon Ezek. 11. 1. Or the chiefe president of the councell See 2 Samuel chapter 8. verse 18. 1 Kings chap. 4. verse 2. CHAP. XXI VERS 1. IN the dayes of David This storie and likewise that of the 2 Samuel chap 24. seeme to have happened before the things which are set downe before this Inquired Desired his answer by Urim Numbers chapter 27. verse 21. It is It is very likely that he did not onely set downe the cause but the manner of making atonement for it also V. 2. His zeale the Italian His jealousie scorning that those strangers should be incorporated into Gods people and should enjoy the same freedomes and priviledges And especially because they were his countrey men for Saul was a Gibeonite though of the Israelitish nation 1 Chronicles chapter 8 v. 29 30. Sought to sâ—ay Taxing them with supposed faults aggravating their true faults extending the particular ones unto the generall depriving them of all commoditie and favour and raising great dissensions amongst them V. 3. May blesse Pardon them the offence that hath beene done to you and pray to God to forgive them the punishment due therefore The inheritance namely his people V. 4. We will have We doe not desire any pecuniary satisfaction for their lives that Saul hath caused to be slaine amongst us and much lesse the blood of them which were not guilty V. 6. We will hang This kinde of execution was used in cases of making atonement for some publick misdeed Vnto the Lord To satisfie his justice and to appease him Numbers chapter 25. verse 4. Gibeah See 1 Samuel chapter 10. verse 26. 11. 4. Ver. 8. Rizpah Sauls Concubine 2 Samuel Chapter 3. verse 7. who was yet living verse 11. Michal Since Michal had no Children 2 Samuell 6. 23. and that not shee but Merab â—â—r sister was married to Adriell 1 Samuell Chapter 18. verse 19. the word bringing up must bee taken for adopting and keeping See Genesis 16. 2. and 30. 3. and 50. 23. Ver. 10. Upon the rocke The Itaâ—â—an addeth Staying there Namely at the place where they were hanged Now here was some singular exception to the generall Law which was to take downe and bury those that were hanged up the same day Deuteronomie Chapter 21. verse 23. Dropped It is likely that this death came by occasion of some extreame droughts in the time of the Corne ripning And therfore Rizpah would observe whither Gods wrath was appeased by this execution and whether hee would be pleased to send the accustomed dewes and raine V. 16. The Gyant The Italian Rapha That famous Philistin Gyant from whence the others are called Repheites V. 17. The light Thy person in whom consists the conduct counsell joy and life of the people a Scripture phrase See 1 Kings 15. 4. Psalm 132. 17. V. 19. Iaore By the 1 Chron. 20. 5. it appeares that his name was Jair but by reason of this Gyants great speare was added the word Oregim that is to say of a Weavers beame Goliah I 1 Chronicles Chapter 20. ver 5. He is called Lahmi brother to Goliah whom David slew but it may be that after his brothers death he tooke and bore his name V. 21. Defied Despised and scornefully challenged them As 1 Samuel Chapter 17. verse 10. 25 26. Shimeah Called Shammâ—h also 1 Sam. 16. 9. Ver. 22. Of David To whom as King and Generall in the warres were attributed all the actions of his servants and Souldiers CHAP. XXII VERS 1 OOf this Song Which is the same as the 18. Psalme V. 8. The foundations As who should say the pillars and poles See Job Chapter 26 verse 11. or plainely the high mountaines which seeme to beare up the vault of Heaven as it is set downe Psalme 18. 7. CHAP. XXIII VERS 1. THe last The last which he pronounced by the inspiration of Gods
damnifie and deceive others V. 8. Of the villages A description of a high-way robber under which name are meant all violent and deceitfull men and their actions V. 9. Into his net into his traps and ambushes which hee hath laid for him V. 14. despight namely the malice and boldnesse of thine enemies in despighting thee to thy face or the injurie done to men with insulting over them V. 15 Seek out c. the Italian and then if thou seek out the wickednesse c. his meaning is these wicked men are incorrigible their malice will never have an end untillthey be rooted out therefore O Lord once rid the world of them V. 16. The heathen the Italian the nations that is to say the wicked and ungodly who are like heathens which have no God Or hee meaneth that God having rooted the accursed nations out of the land of Canaan had given a certaine signe and proofe that hee would suffer no wicked prophane people to be there V. 17. Of the humble or poore afflicted prepare the Italian establish namely by thy spirit with grace and strength to endure all assaults Others thou doest prepare namely them to call upon thee holily and righteously PSAL. XI VER 1. HOw say yee David speaketh to 〈◊〉 of Sauls courtiers who by violence or deceitfull speeches did seeke to send David far from the land of Iudah to free Saul from jelousie and doubts 1 Sam. 26. 19. Others take these words to bee touching some evill counsell of his friends wishing him to retire to his caves and rocks where hee was wont to lie and not come heere to Iudea which was Davids hearty desire V. 2. For loe it is true that I am in extreame dangers and that I can have no recourse to justice in this generall subversion of the state but yet upon the assurance of mine innocency I will have recourse to heaven and to Gods justice V. 3. The foundations that is to say all the state which ought to be founded upon piety and justice Psa. 75. 4. and 82. 5. Pro. 20. 28. and 29. 14. being subverted by the malice of mine enemies can the cause thereof bee imputed to mee guiltlesse man V. 4. His eye lids a manner of speech taken from those mens actions who being desimus to look upon a thing more fixedly doe winke with their eyes or close up one of them V. 5. His soule a humane kind of speech the meaning of which is he hateth them with all his heart V. 6. Shall reigne as in the destruction of Sodom Gen. 19. 24. snares the Italian embers others though not so well translate it snares the portion a similitude taken from banquets at which every one had his portion of meate and drink set out see Psa. 16. 5. and 75. 8. PSAL. XII THE title Sheminith see upon Psal. 6. in the title V. 4. Wee will wee will keep ourselves in favour with Saul and maintaine our greatnesse in his Kingdome by slandering of David and flattering of Saul For this Psalme seemeth to have a referrence ta those times which were infected with such plagues oùr lips our tongue is a meanes sufficient for to maintaine us which can neither be hindred nor taken away from us none hath any power thereon but only our selves V. 5. Puffeth at him the Italian against whom they speak boldly others from them that burst out in speeches against him namely through rage or contempt Psa. 10. 5. Others lay snares that is to say seek to entrap him with their courtly arts V. 6. The words namely the promises hee hath made mee to raise me to the Kingdome pâ—re from all falshood deceit and vanity which are the 〈…〉 rects of mens words for the Lords words are most true and most just V. 8. The wicked that is to say all manner of licentiousnesse and impunity reigneth when publick offices are enjoyed by unworthy and infamous persons such as Sauls officers were see Prov. 28. 12 18. and 29. 2. PSAL. XIII VER 2. TAke counsell that is to say advise how I shall doe to escape Or how long shall I be kept in care and troubles of the mind which daily troment mee V. 3. Lighten give mee the guide of thy spirit the joy and comfort of thy grace and re establish me by thy power least I sleep least I perish beyond all remedy like one that passeth immediately from sleep to death V. 6. Dea 〈…〉 bountifully hath given me the reward of mine innocency in this cause the wages of my paines and patience and the crown of glory for this combate PSAL. XIV VER 1. THe foole the sensuall and prophane man who is nor enlightened with the lively light of Gods-spirit who through the malice of his heart puts out as far as in him lieth the naturall lights of knowledge and of conscience concerning God his providence law and judgement that hee may run headlong to all manner of evill hath said his understanding being darkned hee doubteth whether there be a God or no and in his rebellious and perverse will he endeavoureth to confirme that beleef in himselfe though atheisme can never find a perfect continuall assent in the heart of man and so works without any feare of God as though hee were fully persuaded thereunto see Rom. 1. 21. 28. 1 Cor. 15. 34. V. 2. The children namely all men in their corrupt nature having not the gift of regeneration see Gen. 4. 26. and 6. 2. yea and a great part of Gods own people which had gone astray while King Saul reigned though there were yet a holy remnant amongst them which are afterwards namely v. 4. opposed to the wicked and therefore are excepted out of this generality by Gods grace and seek namely that made God and his service and glory the only end of all their actions and that did seek to gaine the true and lively knowledge of him and to be in his favour to come at the last to a perfect union with him Acts. 17. 27. V. 3. They are all gone aside the Italian they are all spoiled the Hebrew word is taken from wines that are grown sower see Isa 1. 22. Hos. 4. 18. as the word that followeth is taken from meat that is grown rotten or stinking V. 4. My people by this word are oftentimes meant the poore and needy whose only protectoris God Exod. 22. 25. Mic. 2. 9. V. 5. There namely before God and his judgement contrary to the judgement of the world Psa. 2. 6. see Eccl. 3. 17. V. 7. Come out of Sion that I David comming to reigne in Ierusalem may free the people from Sauls tiranny and his wicked officers But especially that the great Saviour of the world whose type I am may come to be incarnate in Ierusalem to gaine everlasting salvation for his Church PSAL. XV. VER WHo shall abide that is to say who shall bee true member of thy Church never to be cast out of it and who shall enter into thine everlasting
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
wind By this tempestuous and scorching wind Jon. 4. 8. is meant Gods judgement executed by the meanes of the Chaldeans Ezek. 19. 12. in the furrowes that is to say notwithstanding Egypts assistance and reliefe V. 12. The King namely Jehoiachim v. 2. 3. V. 13. Of the namely Zedekiah v. 5. and hath taken that is to say hee hath carried them away with him to weaken the Kingdome so much the more and for to have hostages by him V. 17. Made for him Hee shall doe Zedekiah no good who was straitly besieged by Nebuchadnezzar Jer. 37. 57. V. 18. His hand namely his faith and promise V. 19. Mine oath namely the punishment for breaking the oath hee had made in my name V. 22. Take off This begun to be put in execution in Zerubbabel who was of the blood Royall and brought the people out of Babylon but the perfect accomplishment is in Christ the everlasting King and sonne of David Isa. 11. 1. a tender hereby are meant Christs weake beginnings in his humane nature who was descended from the ancient stocke of the Kings of Juda. V. 23. The mountaine namely in my Church which spiritually is higher then any worldly height Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it all nations shall come under the Messias to shelter themselves from all evills V. 24. The trees namely the great ones and Princes of the world CAAP. XVIII Vers. 2. HAve eaten have sinned and the children have suffered for it as the sins of Mannasâ—â—h are remembred upon Judah and the sinnes of Jeroboam upon the ten tribes See Lam. 5. 7. V. 3. Any more Since you make my patience an argument whereupon to tax my judgements I will hereafter bring them presently upon him that sinneth and lay open your iniquities like unto the iniquities of your forefathers for which I have heretofore punished you V. 4. All soules I am equally God and Judge of all not accepting of persons And if I doe delay my generall punishments it is out of my superabundant goodnesse And if the children doe beare the iniquities of the fathers it is according to justice either by reason of their imitating them or in so much as I punish them in their body and goods which they have from their fathers But the judgements upon the soule which proceed absolutely from me and is mine have no other cause nor foundation but every ones owne works V. 6. Hath not eaten namely of the idols sacrifices whose service was done upon hils and mountaines Ezek. 22. 9. See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20 21. List up his that is to say shall have detested them with all his heart Desiled by adultery V. 10. Any one the Italian any thing like to one Heb. the brother of any of these things V. 11. Any of those namely all the good deeds set downe before v. 7 8 9. V. 13. His bloud He shall suffer the capitall punishment for his owne sinne and he shall be the causer of his owne death Lev. 20. 9. Acts 18. 6. V. 17. Hath taken off his hand the Italian hath withdrawne that is to say keeps himselfe from wronging or oppressing him though he might have cause to doe it V. 19. Why He sheweth that those prophane men contending with the Prophets did seeke to catch them and make them confesse either that Gods judgements were not just in punishing the children for the fathers sinnes Or that the Prophets limitations and expositions were contrary to Gods Law Exod. 20. 5. Deut. 59. When the meaning of my Law is that I will punish the sinnes of the fathers upon the children in case that they follow their fathers examples which I doe often suffer to fall out so through my secret judgement And if through my speciall grace I doe sanctifie them so that they doe not follow their fathers steps they shall also be exempted from the punishment V. 20. The sonne namely the innocent sonne who is by my spirit purged from his fathers wickednesses Yet this is no generall rule in respect of the body and bodily goods in which God in all seasons hath visited the children for the fathers sinnes but must be understood of the everlasting punishment of the soule or especially and particularly of the corporall punishments of those times The righteousnesse that is to say every one shall receive either a reward for his good works or punishment for his evill works V. 22. Shall live He shall be delivered from the common evils of this world and shall attaine to everlasting life to which the true way and direction is the pure and constant conversion of a sinner V. 23. And live Or had I not rather that he should be converted from his evill wayes and live V. 25. Ye say the Italian will ye say will you yet dare to taxe either mine actions with injustice or my words and my law with contradiction Are not your All the injustice is in you who follow your fathers wayes and not in me My Law agreeth well with this doctrine but your understanding is perverted V. 26. When 〈◊〉 This is the rule of my soveraigne Justice that the death of every one shall be the punishment of his owne proper sinne as the order of my mercy is to give a sinner hope that he shall be restored by repentance Both the one and the other ought to be well enough knowne unto you but that in this contestation you fight against your owne consciences V. 30. Every one and not for the sinnes of their fathers as you impute it to me Your ruine the Italian a stumbling blocke to you to cause your ruine V. 31. Make you give way to the spirit of grace to whom it properly belongeth to regenerate a man who cannot doe it of himselfe Ier. 13. 23. Ezek. 11. 19. and 36. 26. CHAP. XIX Ver. 1. FOr the Princes namely for Jehoahaz Jehoiachim and Zedekiah last Kings of Judah in whom consisted the remainder of the people of Israel V. 2. What is thy mother a Lionesse that she layeth namely every one of those Kings Or thou Nation of the Jewes Jerusalem wherein you have been borne and bred hath for a long time been a city of bloud and violence and hath brought forth Kings of the same nature V. 3. One of her namely Jehoahaz who was carried away a prisoner into Aegypt 2 King 23. 33. Jer. 23. 11. V. 4. Their pit or net a terme taken from the hunting of Lyons V. 5. When she saw namely Jerusalem when she saw that there was no hope that Jehoahaz should be restored tooke another namely Jehoiakim appointed to be King by the King of Aegypt 2 King 23. 34. V. 6. Went A description of Jehoiakims treaties with other Kings and chiefly with the King of Aegypt which was also the cause of his ruine V. 7. Their Cities namely the Cities of his people by his extorsions and violences 2 King 24 4. Jer. 22. 17. By the noise by his cruell and
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
which lived in those dayes Others that it is a fained name to signifie the qualities of Gods people as well in grace for it may signifie perfection as in judgement for it may be taken for the end or finall extermination Diblaim the reason of this name which seemes also to be figurative is very obscure Some have held it to be the name of some wildernesse Ezek. 6. 14. to shew the Churches wretched beginning in its own nature As Cant. 3. 6. Ezek. 16. 7. V. 4. Izreel it seemes that by those three Children was figured the ruine of the kingdome of the ten Tribes which was effected at three severall times The first was when the progeny of Jehu was extinguished 2 Kings 15. 12. The other two was when the King of Assyria did invade them 2 Kings 15. 29. 17. 3 6. The blood namely the executions done by Jehu in Izreel 2 Kings 9. 24 31. 10. 11 17. which were commanded by God for the re-establishment of his service which Jehu not performing they are imputed unto him for so many murthers See 1 Kings 16. 7. Will cause to cease for by the rooting out of the line of the line of Jehu the kingdome of Israel receaved such a wound that it could never rise againe V. 5. Breake I will beat down the power of Israel I will take away from them all means of defending themselves and of subsisting against their enemies by the losse of some battell or by some other accident not mentioned in Scripture In the valley of which See Josh. 17. 16. Judg. 6. 33. V. 6. Lo-ruhamath that is to say one of whom no mercy is had Rom. 9. 25. But I will because I have pardoned them enough already V. 7. Of Judah in which the covenant remained and the service and Church of God By the Lord by my selfe miraculously or by vertue of the everlasting Son of God perpetuall Head and Saviour of his Church V. 9. Lo ammi that is to say one that is not my people Rom. 9. 25. Your namely your God according to the enterchangeable condition of the covenant V. 10 The number this may be understood of the increase of this people in all their dispersions untill the time of their conversion In the place the Italian Instead that is to say by the Gospell which they shall at last receive they will obtaine a more firme covenant and conjunction with God being made not onely his people and subjects but his children by adoption of grace and regeneration of Spirit and holy spirituall liberty V. 11. The children that is to say at the last all Israel shall acknowledge and accept of Christ for their head and shall be altogether re-united to his Church Rom. 11. 12 15 25. 2 Cor. 3. 16. See Isay 11. 13. Jer. 3. 18. Ezek. 37. 16 22. Come up they shall separate themselves from the world to joyne themselves to the Church and so goe on the way to the Kingdome of heaven The day That time shall be admirable by reason of the gathering together of the Israelites which before seemed rather to be an Izreel that is to say a people dispersed by God then an Israel CHAP. II. Vers. 1. SAy yee unto Thou Hosea and all other believers which are amongst these people doe not hold them to be altogether rejected to forsake them to their owne lusts but call them to repentance setting before them what is the duty of Gods people signified by Ammi that is to say My people towards whom God hath not yet shut up the entrals of his mercy which is signified by Ru-hamah V. 2. Plead with Reprove the body of your Nation openly She is not She doth not keepe her faith which she hath promised me and I have already good cause to put her away which I forbeare to do through my great patience Let her therefore put away Let her dispose her selfe to true chastity and spirituall purity using no more lascivious baits and practices to draw prophane Nations on to trade with her in Idolatry see Jer. 2. 33. and 4. 30. V. 3. Lost I strip her Lest I take away from her all my bodily and spirituall graces and bring her to extreme misery see Ezek. 16. 39. and 23. 26 29. She was borne See Ezek. 16. 4. With thirst that is to say With the scorching heat of my wrath not tempered with any grace or comfort Jer. 2. 15. Ezek. 22 24. Amos 8. 11 13. V. 4 Upon her children Namely Upon the particular members of this people Of whoredomes that is to say Bastards having no part in the regeneration of the heavenly Father to holinesse of life but being altogether corrupted like their mother see John 8 44. V. 5. My lovers Idols and Idolatrous people by whose gift and benefit and not the true Gods I have plenty of all good things v. 8. 12. See Jer. 44. 17. V. 6. I will hedge I will enclose her up with difficulties and extreme distresses that shee shall not be able to run out at her owne pleasure see Job 3. 23. and 19. 8. Lam. 3. 7 9. V. 7. She shall follow She shall seeke for favour and aid at their hands but all in vaine they shall all forsake her and shall change their ancient love into mortall hatred Jer. 2. 36. Ezek. 16. 27. To my first namely to God V. 8. Which they In making of Idols or in serving and honouring them see Ezek. 7. 20. and 16. 16. Hos. 8. 4. V. 9. In the time namely At the time which I have appointed or in Harvest-time and Vintage-time I will take away her increase of corne and wine and give it for a prey unto her enemies V. 11. Her feast dayes Which were dayes of publike rejoycing Numb 10. 10. and were observed even amongst the ten tribes in imitation of those of Judea 1 King 12. 32. V. 13. Decked her selfe A terme taken from lascivious women which decke themselves to allure men whereby are meant the Israelites prophane pomps in their Idolatries V. 14. Therefore Because she hath quite forgotten me and will never be converted of her selfe I will prevent her by my mercy recalling her mildly by my Gospel Which is referred to the last conversion of Israel And bring her I will bring her unto me bringing her home from her banishment through many miseries as I brought my people out of Egypt into the land of Canaan through the wildernesse V. 15. From thence namely From the head of the wildernesse The meaning is that as my people comming out of the wildernesse came into a most fruitfull countrey so mine elect comming out of an extreme spirituall misery shall enjoy mine abundant blessings Others translate it from that time forward The valley of Whereof mention is made Jos. 7. 26. Isa. 65. 10. It was a most fruitfull place at the entrance of the countrey so soone as they were come over Jordan and by it are meant the first favours which God bestowed on his when they enter into his
corporall favours did rather hinder then further Christ in hâ—s chiefe end which was the eternall salvation of men To the Priest to be searched according to the Law and being judged cleane to have permission to come againe into the company of men and of the Church For a Testimony that thou mayest witnesse that I am true God and that during the time of my humiliation I doe keep and cause Moses Law to bee kept which were the two chiefe heads whereupon the Iewes used to contest with Christ. V. 5. A Centurion A Roman and a Heathen but instructed and inwardly enlightned V. 9. A man And thou God I am a subject and thou a supreame Lord how much more than shall thy command be fulfilled V. 10. He marvailed He used some externall gesture of wondering to cause the Centurions faith to be so much the more commended and esteemed not that he was ignorant of the causes of it nor that it was a faith beyond Christs Capacitie which are the two ordinary causes of true admiration V. 11. Many Namely of the Gentiles such as the Centurion was Siâ— downe shall enjoy the fruits of eternall life with the holy Patriarches being by faith and in spirit become their children heires of the promises made to them and their posteritie V. 12. The Children Namely the Iewes who by the prerogative of Gods Covenant seemed to be the true heires of this Kingdome Darkenesse in the extreame misery confusion horror and torment of those who are eternally banished out of the Kingdome of heaven Gnashing the noise the rage and the blasphemies which are alwayes coupled to the everlasting torments of the damned Romaâ—â— 16. 9. 11 21. V. 14. His Wives mother For Peter had a wife 1 Cor. 9. 5. V. 16. With his word using no othre maneâ— but only his meere command V. 17. It might be fulfilled That he might verifie that which Isaiah speaketh in that place Namely that he is the only Saviour of soules and bodies according to the charge which he hath taken upon him and by the merit of his voluntary sufferances by which having appeased Gods wrath he hath cut oâ— the cause of all our evills and hath obtained his favour for us which is the fountaine of all good and happinesse V. 18. The other side Namely of the lake of Genesareth V. 20. The Foxes This is spoken either for a tryall of the truth of the Scribes protestation or for a preparative for him to keepe it being in time instructed in the condition which is in separably annexed to the Gospell namely the crosse without any constant proprietie of goods and without any peace or rest in the world Nests or places to go and shelter themselves in The Son Christ calls himselfe so oftentimes in the Gospell to signifie the truth of his humane nature and the excellencie of his person above all other men As who should say That man which hath in all ages bin foretold expected desired and seene by the Prophets in their visions as particularly Dan. 7. 13. for a prelude of his manifestation in the flesh V. 21. Bury that is to say assist him in his extreame old age untill the end of his life V. 22. Let the dead being called to the ministery of my word leave off these duties belonging to a mortall life to those that live and have their callings and places therein that thou mayest readily and without disturbance follow the duties of the spirituall life which are now at this present incompatible with the duties of a temporall life V. 26. Rebuked A kinde of speech very frequent in Scripture to signifie Gods power to appeale the commotion of any of the creatures especially if they rise against his elect whom they ought to serve V. 28. Gergasenes it is thought to be the ancient nation of the Gergashites Gen. 10 16 which afterwards were called Gerashites where the Citie of Gadara was whereupon Saint Marke and St. Luke call this Country of the Gadarenes V. 29. To torment us driving us out of that little light and libertie which is left us to wander up and down the world working our wills and shut us up in the darknesse and paines of hell as it shall be after the last judgment Before the time namely of the last judgment which they might know was not yet come V. 32. Into the Sea Namely into the lake of Genezâ—reth V. 34. They besought him not for any hatred they bare to him but for feare of that divine power which they only considered in him Luke 8. 37. An ordinary motion of a mans conscience not yet confident in Gods grace when he feeles his Majestie nigh him See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8. CHAP. IX VER 1. INto his owne namely Capernaum where he made his ordinary abode Mar. 2. 1. V. 2. Thy sins which are the cause of thy disease sinne being the cause of all those evills that befall man V. 3. Blasphemeth attributing unto himselfe the power of pardoning sins which belongeth to God alone V. 5. Whether is according to your carnall judgment it is a higher and more difficult thing to heale this diseased man by my word then to forgive him his sinnes now I will doe that which you judge to be the most difficult and is sensible to shew that I can doe that which you esteeme to bee lesse and is spirituall and hidden both depending upon the same divine and supreame power V. 8. Unto men such as they thought Christ to be being not yet instructed concerning his eternall God-head V. 9. Matthew and Levi also Luke 5. 27. V. 10. In the house Namely of Matthew as St. Luke saith V. 13. And learne you hypocrites do set all your pietie and righteousnesse in ceremonies and an externall discipline and hold them to be prophane and unworthy of your conversation which doe not follow you whereas by this saying of the Prophet you might have learned that the most acceptable service to God is that mercy which I use towards poore sinners procuring their salvation and amendment by my familiarity with them seeing that grace by the Gospell which I am Mediator for and distributer of is but onely for all Repentant sinners V. 15. Of the Bride Chamber namely the bride-groomes most intimate friends and companions Iohn 3 26. The meaning is I will not disturbe the joy my Disciples conceave by reason of my presence after my departure out of the world they will have afflictions and sorrowes and time enough to feele them V. 16. No man besides this cause I have also a regâ—rd not to oppresse the weakenesse of those which are mine with too rigorous a discipline in these beginnings New cloth the Italian rough cloth as â—t commeth out of the weavers hand neither dressed nor fulled and therefore very unfit for any use especially to mend or patch clothes V. 18. Ruler they were certaine superior Ecclesiasticall persons which did preside in the Iewes particular Assemblies and there did
his owne desires and affections and having no regard at all of himselfe subject 〈◊〉 wholly to Gods will and prepare and dispose himself to all manner of sufferings for my sake And so he reproveth Peter for his two vices namely his presumption and feare of afflictions V. 26. For what this is a reason added to tâ—â— exhortation of ver 24. V. 27. Shall come that is to say hee shall appeare in his essentiall glory of everlasting Sonne of God which he hath from his Father by eternall generation and in the Majesty of King of the Church and Iudge of the world bestowed upon him by his Father as he is Mediatour and in the exaltation of his humane nature into celestiall glory V. 28. Comming that is to say go-up into heaven and by his glorious going up take possession of his Kingâ—ome and from thence manifest it and exercise it here in the world by his word and spirit CHAP. XVIL VER 2. TRansfigured not in his natural shape forme and stature of his body but in regard of a miraculous splendor with which hee was covered as it were for a proofe of his glory V. 3. Moses to signifie the consent and concordancie which was betweene Christ and the Law and the Prophets Now they were knowne to the Apostles either by mentall revelation or by their discourses V. 4. It is good words of a man in rapture not knowing what he said Luke 9. 33. dazeled with the Majestie of this glory transported with the present joy contrary to the terror of the death and passion of the Lord whereof Moses and Elias were talking with him Luke 9 31. V. 5. Overshadowed them Namely those representations of Moses and Elias which it is very likely was but in vision and vanished away this cloud covering them And Iesus remained alone appearing in his true body and reall substance V. 9. Tell the vision See the cause thereof upon Matth. 16. 20. V. 10. Why then Seeing that Elias who appeared even now hath againe withdrawne himselfe how can this agree with the common opinion of the Iewish Doctors grounded upon the Prophesie of Mal. 45. though evill understood that he must come into the world before the comming of the Messias shall he come another time and in another manner Or seeing thou art already come and hast revealed thy selfe in thy glory how doe they say that Elias ought to come before thee V. 11. And restore that is to say hee shall serve to conwert Gods people from their evill wayes and corruptions both in doctrine and manner of living and shall prepare them to receave Iesus Christ and so shall establish the state of the Church See Luke 1. 16 17. Verse 15. Lunaticke that is to say by the meere operation of the Devill or by a naturall disease accompanied with or aggravated by the possession of the Devill v. 18 See Mat. 9. 32. and 12. 22. V. 17. O faithlesse it appeares by Marke 9. 14. that he doth hereby reprove the Iewes who contended with the Disciples and contradicted their doctrine aâ— if they could not have verified it by this miracle It might also bee a generall reproofe to the father of the Child and to the Iewes for their incredulity and to the Disciples also because that for want of Faith in Christs speciall promise Matth. 10. 1. they had made themselves incapable of doing this miracle V. 20. If yee have saith seeing that the command of working miracles and the promise of Gods assistance to the working of them was not generall to all beleevers but particular to the Apostles and other persons of those primitive ages of the Christian Church to whom God revealed this his will Therefore by this word Faith must noâ— bee understood the common faith of all beleevers to the generall promises of Gods grace but the particular faith in those promises 1 Cor. 12. 9. and this faith was a condition which God required in that man whom he would asist with his power in the working of that miracle Te shall say if God hath made you any such promise Or if by secret inspiration it bee revealed unto you that it is convenient and necessary for the confirmation of the Gospell V. 21. This kind It seemes that from hence and Matth â—2 45. It may bee gathered that there are some Devills more malignant cruell and obstinate them others And others beleeve that the difference consists onely in the more or lesse power that God doth grant them By prayer not by a transistory act of faith but by a long and persevering exercise of it to obtaine at Gods hands the victory over so powerfull and rebellious an enomy of faith desiring Gods power by prayer and prayer being enflamed and purged by fasting V. 24. They that these it should seeme were the Collectors of the halfe Sheckellâ— that every Iew above twenty yeares of age did pay yearely after hee was once set downe in the roll of his Nation Exod. 30. 13. who under the Roman Empire and in Capernaum a Citie of Galilce where there was a mixture of Pagans and many Iewes which were not very religious and libertines gathered this money onely of those who voluntarily paid it without any enforcement or authority For the Romans under AUGUSTUS had assigned this money for the Capitoll though the most pious kinde of Iewes paid it also voluntarily to the Temple See Mat. 22. 17. Doth not that is to say is not your master one of those good and willing Iewes that of their owne accord pay this dutie to the Temple V. 16. The Children that is to say according to this common reason I the Sonne of God and Lord of the Temple should be free But seeing I am not yet knowen to 〈◊〉 such I will pay it because that this people shall not take me to be a contemner of Gods order and service V. 27. For mee and thee peradventure because the other Disciples were absent or because these Collectors had spoken to Peter lonely CHAP. XVIII VER 1. IN the Kingdome Namely in the kingdome of the Messias which is called of heaven that is to say spirituall and divine by reason of the Lawes and state thereof and by reason of the quality required in his subjects and of the last accomplishment of it in heaven Now the Disciples thorow ignorance imagined there should bee in it degrees of worldly greatnesse and from thence proceeded their question V. 3. As little in humility simplicitie feare innocencie docility c. See Mat. 11. 25. V. 5. One such namely a true Christian that shall have laid aside all worldly pride whereby hee is become abject in the fight of the world V. 6. Offended despising or wronging him for his simplicâ—â—y and humilitie and shall thereby have disturbed him in the course of his heavenly vocation and holy disposition and caused him to take evill councell and forsake it Or to conceave any sorrow therefore and grow faint therein A milstone the Italian addeth an asse
satisfie his unsatiable covetousnes before he makes provision of Gods grace and blessing by faith and good works which are mans good treasure layd up with God Mat. 6. 20. 1 Tim. 6. 18 19. Iam. 2. 5. V. 26. For the rest namely for greater and more important things that is to say to preserve your whole being which dependeth upon the pleasure of God alone Ver. 33. Sell this is not spoken to condemne all manner of property and possession but to shew that charity ought not to be used out of superfluities onely as revenues and fruits are but that in case of necessity one ought to lay all out upon it without any exception and that this way your goods come to bee secured unto you being deposited in Gods hands who causeth them to fructifie both in bodily and spirituall blessings Ver. 35. Let your be alwayes ready like unto Travailers for to forsake the world and the desires thereof whether it be by death or by my comming to judgement to aspire to heavenly and everlasting goods and trouble not your selves with the cares of this world Lights the Italian Lampes See upon Mat. 25. 1. V. 37. Shall gird himselfe figurative termes the spirituall meaning of which is that Christ shall with an unspeakeable charity distribute and dispense his everlasting goods unto them even as if a master should waite upon his owne servants at Table V. 38. In the second see upon Matth. 14. 25. V. 41. Peter it seemes that Peter was moved to aske this question either thorow presumption as if it were impossible for them to bee overtaken or surprised Or thorow ambition as if it should belong to them onely to receave Christ at his comming and to be by him exalted to that honour wherof he had spoken ver 37. And Christs answer beateth downe these defaults in his Apostles telling them that the more honour and prerogative they had receaved at his hands the more they were bound to a faithfull duty without which all their prerogatives would prove to their greater condemnation V. 49. What will I that is to say the proofe of what I speake concerning the fire of divisions and troubles which will happen in the world by reason of me is already perceaved in the hatred which the Gospell produceth in the Iewish Nation against me and shall daily produce more V. 50. Baptized with hee calleth his sufferings and death so which was like to an abisse or deepe into which he was plunged according to the ancient manner of baptizing and by which he was to bee consecrated to be the Saviour of the world See Mat. 20. 22. Heb. 2. 10. and 5. 9. V. 58. When thou that which I say unto you is for your salvation because that if you neglect the time of Gods patience in which his mercie is yet open you must take heed least it befall you as unto a debter who suffereth himself to be imprisoned after he hath wearied out or deceaved his creditor Namlie that you shall finde no more grace nor pardon at Gods hands See Psal. 32. 6. Isa. 55. 6. CHAP. XIII VER 1. OF the Galileans there is no mention made of this action in any other place of Scripture nor much lesse plainely set down in any Author Some believe that it was an onset described by Iosephus the Historian upon the Samaritans gathered together and risen upon the instant as they were going to offer sacrifice in Mount Garizim and that this name of Galileans is here improperly taken for any other people within the Land of Palestine for Pilate had otherwise no power over Galile see Luk. 23. 6. Others do refer it to some slaughter of some Galileans come to some Feast in Ierusalem V. 2. Suppose ye these chances ought not to make you run into any manner of rash judgmnts Ioh 9. 2. V. 3. I tell you nay the use which you ought to make hereof is quite contrary namely that you shold learne to tremble and to bee the first to condemne your selves and to make use of Gods patience to repentance for at the last either soone or late Gods judgment will finde out all impenitent sinners either in this life or in the life to come V. 4. The Tower this History is likewise no where else â—it is likely that it was some Tower of the walls of Ierusalem upon the top of a high precipice under which was the poole of Siloe V. 6. Parable the meaning of which is to shew Gods long suffering of the rebellious and â—â—redulous Iewes V. 7. Three yeares Some have thought that the Lord meant the last three yeares which were after his baptisme employed in converting the Iewes by his preaching for this was spoken in the beginning of the fourth yeare Cumbâ—eth it it is not onely fruitlesse it selfe but also with its shadow and by drawing unto it the moistnesse of the earth it spoyleth other plants which are neere it V. 10. In one of the City where he was at that time for there were diverse places for sacred meetings in every City V. 11. A spirit namely an infirmity which did shr 〈…〉 up her body and made it crooked Which infirmity proceeded not from any naturall cause but from the operation of the devill V 14. With indignation the Italian Being wreth See upon Mat. 12. 10. Ver. 16. From this bond namely from this sicknesse wherewith the Devill held her as it were bound and hindered her in her actions See Iob 42 10. V. 24. Strive Christ according to his wonted custome doth not answer directly to that curious and unprofitable question but sheweth that indeed there are but few From whence men ought to draw this use namely to endeavour and strive to be of that little number Will seeke thorow a blinde desire of attaining to eternall happinesse not keeping the true way nor using the constancy and endeavour which is required therein See Iohn 7. 34. and 8. 21. and 13. 33. Rom 9. 31. V. 25. When once having spoken of the way and of the endeavour wherewith one must strive to come to life everlasting he speaketh also of the time convenient for it either in regard of Gods grace singularly presenting it selfe or of his patience with men before their death after which time the doore is shut See Psalm 32. 6. Isaiah 55. 6 And yee he speakes to the unbelieving Iewes and all such as were like unto them U. 31. Herod whither the advice were true or false it is likely that they would make it serve for an instrument of their hatred and envie to affright Christ and make him goe further off See Amos 7. 12. Ioh. 7. 13. V. 32. That Fox a pourtraicture of Herods fraudulent wit See 2 Tim. 4. 17. Jeast out the meaning is I doe not feare any just punishment from Herod nor any man else doing nothing but good by my miracles 〈◊〉 and as for unjust persecutions I know when when and where they are provided for me by Gods immutable councell to which
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
acknowledged and worshipped for such a one V. 5 But is our an objection put in upon occasion of what he had said that the incredulitie of man serves to illustrate the glory of Gods truth wherefore then doth hee punish that incredulitie As a man according to humane sence and the judgment of the flesh V. 6. For then how how is it possible that any unjustice should bee in Gâ—d who is the Soveraigne Lord and judge of the world whose will is the absolute rule of justice Ver. 7. For 〈◊〉 a continuation of the precedent objection My 〈◊〉 that is to say my dislâ—yaltie More aâ—â—â—dâ—d that is to say haâ—h shewed it selfe firme and constant above all ordinary measure of bond or tye in â—o tracts or covenants in which the breach of one party â—reeâ—h thâ— other V. 8. And not rather the Apostle answereth the foresaid objection in wrath as saying if this might take place those proâ—ane scorners might altogether burst out into their extreame impudencie let him have then as much cause of glory as may bee given him by an unbounded number of â—i deeds But there is â—o soule so desperate as dareth to passâ— so farre for the Conscience even of the most wicked telleth them that they shall be judged according to Gods manifest Law which is the rule of their actions and not according to his secret providence which appointeth sin it selfe for certaine ends quite different from mans ends Wherefore all that induceth one to this extreame impietie ought presently to bee rejected Whose damnation namely of those prophane slanderers of Gods truth who doe thus contend with him Ver. 9 What then to returne to the businesse have the lewes of themselves any prerogative of righteousnesse or dignitie before God above the Gentiles No for all that which were granted them verse 2. is out of grace of their owne nature they are as corrupt as others as it appeares by their aâ—â—iâ—ns V. 10. As it is wâ—iâ—â—eâ— these passages speak of the unregenerate amongst the people who were alwayes in exceeding great number and therefore these reprooses might serve at all times and the Apostle makes use of them to shew that out of Gods grâ—ce and out of the operation of his spirit all are comprehended therein And that amongst Gods people this grace of regeneration was not common to all but that the greatest part of them had made themselves uncapable of it Verse 12. Unpâ—oâ—iâ—â—ble like corrupted Wine or like punished sâ—â—nking flesh whch is the similitude used by DAVID in the passage heere alleadged V. 16. Desâ—â—uction which they bring unto others V 19. What things soever these sharpe and frequeâ—â— reproofes which â—he Lord useth in his word an are dâ—â—ected â—specially to his people the use whereof continueth to all ages doe sufficiently shew that nation to be infected with he same vicâ—s â—hat raigne in the world Who aâ—e namely who are comprehended in that external covâ—nant whereof the Law is as it were the contract and that are of that nation which is under the especiall juâ—isdiction of it That every mouth I doe set forth these things in this kinde because the Iewes being the nation as hath beene most priviledged by God may humble themselves in the confession of their owne grievous sinnes and in acknowledging that all their good consists only in Gods mercy V. 20 There shall nâ— slâ—sh because that man by sin being altogether â—â—â—ble to fulfil either the natural or written law it can no longer bee an argument or meanes of righteousnâ—sse and life unto him aâ—â— is no more in â—orâ—e towards him but onâ—lâ— to diâ—â—over his iniquity an seal his â—o dâ—mnation to him V 21. B 〈…〉 ow namely since Christ comming God hath cleaâ—â—ly revealed the true riâ—hteouâ—neâ—â—e which hee hath â—stablished and given to man for his justifie mâ—n according to the doctâ—ine of all his prophets namely Christs righteouâ—nesse imputed to all those who receave it by a lively faith without any consideration of the workes of the Law either of nature or written or any difference of Nations V. 23 For all this remedy is common to all indifferently for the evill of sinne and privation from eternall glory is likewise commoâ— to all Ver. 24. Justified that is to say absolved from sin and reputed just before God by vertue of the satisfaction which Christ hath made by which all beleevers are redeemed from death as it were by a valuable price V. 25. Wâ—â—m God all this hath beene done by Gods appointment who of his meere will and full power hath from everlasting appointed Christ to be the onely meanes of expiation and reconciliation To declare to make this meanes of righteousnesse appeare which before was hidden Rom 1. 17. or to give a most certaine proofe of his benignitie and truth in keeping his promises and his covenant Fâ—â— the forgiving men their sinneâ— which had till that time kept them in the snares of condemnation without any true meanes of attonement See Heb. 9 15. Througâ— the â—â—rbearaâ—ce of God The Italian 〈◊〉 the time of Gods patience then when God shewed his gooâ—nesse in the meere suâ—peâ—tion of his â—udgements upon the world not causing 〈◊〉 to perish for its sins though he did not as yet open the â—reasures of his grace for an eâ—tire pardon which he reserved for the time of the Gospell Ver. 26. That he might be that is to say that all may learne to acknowledge receave and woâ—ship this new manner of the operation of Gods justice justifying him who of himselfe is a sinner by faith in Christs righteousnesse unlesse just be her taken for true and â—oyall or for absolutely just who would not justifie man without payment and satisfaction which beleeveth which is of their side who renouncing all confidence in their owne workes seeke their life and salvation in CHRIST by faith V. 27. Wheâ—e is who can therefore boast of his owne rightteousnesse 〈◊〉 Coâ— 1. 31. Eâ—hes 2 9 â—â—y for the Law assigneth unto mâ—n the reward of liâ—e for his owne vertue and righteousnesse By the Law Namely by this new order and covâ—nant of God which â—â—kes awâ—y all manner of mans â—wne righteousâ—â—essâ— and dignitie from him to cloth him through graâ—e with Christe righteousnesse V. 29 〈◊〉 〈◊〉 Sâ—eiâ—â— God doth conâ—â—r this his grace of â—uâ—â—â—fication in Christ upâ—n the Gentiles as well â—s upon he â—ewes wee must bâ—leeve that they 〈◊〉 all comprehended in the same covenant and that there is no more â—â—fference betweene circumcised â—nd â—â—circumcised Nations and that circumcision is no longer the meanes to bee incorporated aâ—oâ—â—ll Gods people but that now one attaineth to it by faith only V. 30. The circumcision Namely the Iewes By sâ—ith it should seeme that the â—postle distinguisheth these two kindes of speeches by faith and through faiâ—h attributing the first to the Iewes in whom though they were adorned with many raâ—e qualities above the Gentiles God only regarded faith â—or to receave them into grace And
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
to whom hee belongeth hee knoweth how to provide for it at his appointed time by augmentation of faith and spirit which he alone can give and not thou with thy disputing See Phil. 3. 15. V. 25. Let every man in these diversities above all things one ought to know the will of God clearly for to conforme himselfe to it But howsoever one must also beware of doing any thing against the feeling of his owne conscience See verse 14. 1 Col. 8. 7 10. Ver. 6. Hee that in these particular opinions of other men concerning such outward things man ought not to entermeddle neither hath hee any just command from God the thing belongeth absolutely to God whose servants they are both the weake and the strong as it appeares by the acknowledgement which they make of him Sec 1 Cor. 8. 8. And giveth though hee hath not the use of some kinde of meates or bodily delights yet he giveth God thankes as well as the other who hath a more indifferent fruition of his goods V. 7. For none Seeing that beleevers belong to God and seeing they have beene acquired unto him by the death and resurrection of his sonne whereby they are no more their owne and much lesse at other mens disposing concerning the state of their soules no one man hath any right upon the other in these things for to constraine him or condemne him V. 9. Both of the of those that beleeve in him as well during this life as afterward V. 10. But why besides that in these contentions Gods right is usurped by a presumptuous enterprise the brother-hood which is betweene them is also violated and therefore let every one rather take care of himselfe how hee shall give an account of himselfe at Christs judgment then trouble himselfe with the state of other men in these indifferent things V. 11. It is written this passage is referred to the last judgement for then it shall be perfectly accomplished V. 13. Judge this rather that is to say hold this for a certaine and a determined thing amongst you Or use judgment and discretion there in That no man put that no man give occasion of slakening beliefe or of causing it to goe astray nor to give any offence or grieve the weake brethren Ver. 14. By the Lord Iesus being enlightned by his word and his spirit which hee powreth out upon me as up on a member of his body Or hee would say that Christ is the cause that all meates are now holy for beleevers he having purified those who are his from â—in from whence proceeded all the uncleannesse of the creatures and hath also annihilated the ceremonies of the Law to bring in the true service and spirituall holinesse which was figured by them It is uncleane Namely the use there of is unlawfull to him because the conscience though it bee in an errour holds alwayes the place of divine Law in man whereby all which hee doth against it is as much as if hee sinned directly against God And therefore hee ought before all other things seeke to informe establish and â—difie his owne Conscience well ver 3. V. 15. Bee grieved that is to say offended and angry to see thee who makest profession of the same faith eate of such kinde of meate as hee holdeth to bee uncleane by Gods ancient Commandement whereupon hee is grieved that hee is joyned to thee whom he holds prophane in this action Not charitably for charity in these indifferent things thou oughtest to doe any thing for thy neighbours 〈…〉 faction Destroy not take heed of giving this scandall to a weake man whereby he might be driven to apostate from the faith For whom whom Christ gathering together of his Church by vertue of his death hath also incorporated into it Or whom thou oughtest by charitable judgement beleeve to bee of the number of those for whom he died though indeed those whom hee hath redeemed by his death cannot perish Ioâ— 10. 11 28. V. 16. Your good all comes to this that you give no occasion to weake men to speake ill of yoâ—â— liberty as of a prophane licentiousn esse which would redound to the dishonour of God Himselfe V. 17. The Kingdome Namely the forme 〈…〉 d governement of the Church uâ—der the spiritual Kingdome of Christ consists 〈…〉 these o 〈…〉 d things and observations but in good and hoâ—y works in concord and charity and in spirituall joy and comfort which every one ought to have in himselfe and give unto others by the gift of the Holy Ghost in all good example V. 18. Of men Namely of beleevers who 〈◊〉 all agree in them Or of other men also who are not pre-occupated by perverse passions See 1 S 〈…〉 2. 26. Luke 2. 52. Acts 2. 47. V. 19. Wherewith one may which are for the augmentation and strengthening of the common faith and salvation V. 20. Destroy not that is to say trouble not thy weake brothers Conscience that the worke of Gods grace may not in its first beginnings be either hindered or moved with danger of having all goe to ruine With offence giving at his pleasure o 〈…〉 his neighbour Ver. 21. Is made weake Namely irresolute 〈◊〉 wavering whither it bee lawfull or unlawfull before God V. 22. Hast thou faith Dost thou truely know and art then certainly perswaded concerning Christian liberty in these things Have it content by selfe with knowing this liberty and with thy being freed from all such scruples That condemneth 〈◊〉 that doth not make himselfe guiltie of having violated the lawes of charity and finning against his neighbour abusing the gift which he hath receaved from God of knowing what is lawfull for him to doe and what things are forbidden him V. 23. And he he that is throughly perswaded of the Christian liberty may abstaine from eating of such things as are lawfull for to condescend to his brethrens frailtie but hee that is not can not 〈◊〉 ought not in that kinde please others against the minde of his own Conscience See ver 14 Bec 〈…〉 he seeing hee is not perswaded whither that which he undertaketh bee pleasing to God or no hee 〈…〉 eth God and doth not by an upright judgment and will referre the worke to Gods service as every beleever ought to doe CHAP. XV. VER 1. STrong namely more forward and firme in the Evangelicall doctrine having no scruple concerning the abolishment of the ceremoniall law as your novice Christians amongst the Iewes have Not to please namely doe what wee please in these indifferent things without any regard of offending other men V. 3. As it is written he hath not only not offended the weake but hath moreover patiently suffered the injuries and outrages of the wicked V. 4. For whatsoever a small digression upon the occasion of the precedent passage to shew the perpetuall use of Scripture especially in teaching the vertue of holy patience which it also strengtheneth with comforts to the end that the hope of beleevers may never
sacred ceremonie which hath its whole relation to unity and charity V. 21. In eating namely in these feasts of charity at the end of which they celebrated the Lords supper you doe not observe the true ecclesiasticall communion but every one beeing come to the place of the assembly doeth presently si t downe to eate what he hath brought in the company of those of his part leaving the other whereupon this action is not celebrated neither at the same time by al nor in holy concord nor in communion of goods which is contrary to the truevnion of Christians which is sealed by this sacrament is drunken that is to say filled with wine and meate V. 22. What have yet not here we ought to supply there is prophanesse in what you do for yow celebrate these religions feasts like untowordinary meales though you have your owne house for that end without being tyed to make use of any holy places for that purpose where all things ought to be done religiously with a respect to the soul and not to the body shall I praise you I praise you not one whit for that V. 23. For I have because that these abuses are contrary to the Lords institution who hath ordained the holy supper for a sacrament of his body and bloud and for a bond of union and not for a bodily meale nor for occasion of diuisions to which vse you put it V. 24. Which is broken all overthrowen and broken with extreame pains See Isa. 53. 4. V. 25. This cup even as Gods covenant with his elect is renewed and ratified by mydeath and passion so it is sealed to every belever by the Lords cup. V. 26. For as after Saint Pauls words ye doe shew that is to say ye shall doe a sacred act whereby ye shall publish the truth and shall acknowledge and preach the benefit of Christs death and shall protest to take part thereof by a lively faith V. 27. Wherefore whosoever namely seeing that this sacred supper is appointed for this sacred use vnworthyly without being fittingly disposed thereunto according to the diginity of this sacrament but especially having no charity nor reverence which were he two vices for which the Corinthians were taxed before the body namely of having through his unreverence prophaned the remembrance of the Lords death and undervalued the meanes by him appointed to participate of it V. 28. Examine the Italian trie let every man examine his own conscience to known wither he be well disposed to participat of this sacrament by faith repentance charity purity of heart c. For to abstaine from it in case hee bee not so untill such time as by renouncing the contrary vices and by prayers and conversion to God he have obtained grace to do it V. 29. Damnation thâ— Italian Iudgement namely the cause and sudiect of a grieveous punishment Form God which the Apostle in regard of believers distinguisheth from the everlasting condemnation of the wicked not discerning bearing no greater respect to the Sacrament of the communion of the body of Christ then to any other corporall and common kinde of food V. 30 For this cause this pâ—opliannesse hath cau'ed amongst you many visitations of popular diseales and mortalities this the Apostle speakes by divine revelation sleepe that is to say are dead according to the stile of the Scripture in hope of the blessed relurrection V. 31. would judge the Italian did examine truely to acknowledge our faults and desire pardon and grace at Gods hands thorow repentance wee should 〈◊〉 that is to say we should prevent Gods judgments V. 32. Wee are namely wee believers V. 33 To eat namely in the Church at feasts of charitie but especially at the Lords table V. 34. Hunger be constrained to take meat which seemes was their excuse who committed the foresaid error CHAP. XII VIR 1. GIfts namely those miraculous ones which were in those first times of the Christian church confetred by Gods spirit for the confirmation of the doctrine and for the founding of Churches See Acts. 2 38 Ignorant of the onely author and of the true end of them that you may not abuse them to pride and to divisions which were the Corinthians chief defects V. 2. Yea knâ—w the remembrance of what you were may make you acknowledge that all you have received is out of Gods meere grace and the worke of his spirit to humble you and cause you to give him all the glory therefore dumbe opposite to the true living God who speaketh in his word even as following blindly and like bruite beasts the false customes the inventions and commandements of men V. 3. Wherefore by your former condition you may conclude that the holy Ghost alone is he that hath freed you from the heathens blasphemies and keepes you from Apostasie and worketh in you the sincere confession of the name of Christ and finally by vertue of it alone ye are Christians and therefore the glory thereof is due to God and not to you And if he be the only author of those gifts which are common to all beleevers much more ought we to acknowledge him to be such in these other singular and miraculous ones Iesus this was a forme of detesting and abiuring of Christianity which was used amongst the Iewes accuâ—sed See Romans 9. 3. 1. Cor. 16. 22. Gal. 1. 8. V. 4. But the same therefore his gifts ought not to be drawen to divisions and partialities as the Co. rinthians did V. 5. Admâ—rations namely ecclesiasticall offices Lord namely Iesus Christ. V. 6. Operations namely supernatuall gifts and â—â—â—lties of working diverse great miracles V. 7. The manifestation namely some singular gift of the holy Ghost shewing it selfâ— in some person and by him manifesting his power to profit namly for the common good of the Church to which only end all ought to be referred V. 8. The word of namely the gift of treating of Christian doctrine with the application to all the uses of beleevers which seemes to have speciall relation to the pastors charge Rom. 12. 8. Of Knowledge namely of the pure and plaine exposition of the said doctrine without any application which is the doctors office Rom. 12. 7. Ephes 4. 11. V. 9. Faith he meaneth not the common gift of Christian faith but the singular and miraculous referred to the working of miracles Matth. 17. 19. 1. cor 13. 2. without which it had bin rashnesse to undertake it and the effect would not have followed but he that felt himself to have this gift might lawfully exercise it with certainty of successe by the same namely by his power of healing of bodily diseases See Mark 6. 13. and 16 18. Iames. 5. 14. V. 10. Working of miracles the Italian working of powerfull operations that is to say some singular gift appropriated to certaine higher and more noted miracles as of the casting out of devills raising of the dead changing or staying of the course of nature prophecie that is to say
hath a relation to the contempt◠Not walking namely to eschew the other evill of hatred I have not used any dissimulation or craft to gaine mens favours V. 3. To them the Italian Amongst them namly those who have no part in eternall salvation whereof there are two kindes the one have not knowne the Gospell the others have had it preached unto them but they being blinded by the devill who possesseth their hearts have rejected it through incredulitie 2 Thes. 1. 8. V. 4. The God namely the Devill chiefe of the of the reprobates who in this corrupted world usurpes Gods honour and domination to whose motions all the faction of the wicked yeelds obedience as to their god against the true God and to whom also all false worships have a relation 1 Cor. 10. 20. Of the glorious wherein is manifested the Majestie of Christs person and Kingdome the Soveraigne excellencie of his benefits and the divine vertue of his operations Who is in whose person works and word God who is incomprehensible to man reveales himselfe to salvation V. 5. For Jesus sake Namely to gaine you unto him to establish his Kingdome in you and 〈◊〉 cause him to bee acknowledged served and glorified by you V. 6. For God Christ is the only subject of my preaching for the great gift of light and of the spirit which we Apostles have was conferred upon us to none other end Who commanded who by his Almightie word created the light whilst all things were yet in darkenesse In our hearts which even as the first masse of the world was naturally deprived of all heavenly light whereby all matter of glory is taken away from us To give the light first 〈◊〉 us Apostles and then by us to others In the fact namely in Iesus Christ revealed and fully made knowne by the Gospell Ver. 7. Treasure namely of divine light H 〈…〉 seemes to make an allusion to the Historie of Iudg. 7. 16. In earthen namely in our persons which are fraile vessells and weake instruments which God hath made choice of for so high an office to make it appeare that the efficacie of the Gospell proceedeth from him and not from men See 1 Cor. 2. 5. 2 Cor. 12. 9. V. 8. Wee are by superaddition besides our naturall weakenesse enduring from men all manner of calamities in which the Lord doth notwithstanding miraculously hold us up V. 10. Bearing being laden with afflictions and miseries proper to all Christs members to make them conformable to him their head by which afflictions theit poore life is consumed and at the last brought to nothing That the life to the end that after wee have suffered with him and for him he may also make us partakers of his glorious vertue at the blessed resurrection V. 11. Our mortal Namely as it is in this life which notwithstanding shall put on immortalitie in the everlasting life 1 Cor. 15. 53 54. Ver. 12. So then at this time I doe principally taste of the conformitie to Christs death in the afflictions which I suffer for him whereas you seeme to be pa takers only of his life and glory being free from all calamities stored with all manner of blessing and happinesse V. 13. The same the same faith as you have created by the same spirit notwithstanding the diversitie of our outward state See Romans 1. 12. 2 Pet. 1. 1. Speake wee make free profession of the Gospell wee preach it openly and wee glory in God and call upon him with confidence V. 14. Shal prevent us the Italian Shall cause us to appeare before his face in the everlasting glory With you in the communion of the same blessed life though the state of this present life have been very different V. 15. For all he gives a reason for his assured confidence of being their fellow in glory after his sufferings Namely because that labouring in those sufferings for their salvation there was no reason but that hee himselfe should have part in the benefit thereof Ver. 16. For which cause Namely upon this firme hope of eternall glory Our outward namely our bodies and our persons in the naturall state of this life doe faile and consume by continuall sufferances Is renewed wee grow young againe and strong in our soules and the spirituall state of our life which can not bee discerned by the eyes of the body but onely by the light of the spirit V. 16. For the hope of eternall life which shall follow after our present afflictions as a certaine reward is that which keeps us in a perpetuall and untited vigour Our light in respect of the excellencie the infinitenesse and the eternitie of the heavenly glory Rom. 8. 18. Worketh for us that is to say it shal at last be crowned in us with that infinite glory which wee doe even in this world lively apprehend by faith which draweth us away from all manner of consideration love and esteeme of the things of this world to settle our heart wholly upon heavenly things CHAP. V. VER 1. HOuse he calleth the body so in regard of this fraile and transitory life like a Cabin set up for a short time of use Iob 4. 19. to which is opposite the heavenly life figured by a firme and everlasting building Heb. 11. 10. V. 2. For the groanes of a fervent desire which the Holy Ghost engendreth in us Rom. 8. 23. compell us to aspire to everlasting life and are unto us a certaine argument that our true rest and happinesse is in heaven and not in this world In this others have it in the meane time V. 3. If so be that change of an earthly condition into a heavenly one requireth first as a necessary condition that wee should even in this world bee clothed with Christs Righteousnesse that is to say that we be justified in him and adorned with nuptiall garments Namely regenerated and sanctified by his spirit See 1 Cor. 15. 50. Naked that is to say in our naturall filthinesse of sinne which in it selfe is shamefull and makes us odious and abominable to God See Gen. 3. 7. V. 4. For we hee confirmes that beleevers doe sigh through a desire of perfect deliverance because they lament feeling their present misery in regard of sinne and of the evills that proceed from thence For that wee Would bee this burthen induceth us to desire death not through impatience for to be freed from so many troubles but through a holy desire to have this naturall and corporall life changed into a heavenly and everlasting life V. 5. Hath wrought us namely hath appointed and prepared us for everlasting life by his election vocation and regeneration Hath given unto us even in this world he hath given us the first fruits of that life and by them assurance of the accomplishment of it in heaven Rom. 8. 23. 2 Cor. 1. 22. Ephes. 4. 30. V. 6. Confident in all dangers and sufferings we are assured by this pledge of the spirit that we can not
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.
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
hypocrites conscience cannot rest upon this boast Thou hast that is to say thou boastest much of thy knowledge and assent to Gods Truth but shew me that there can be any justifying and saving Faith separate from good Workes as I will prove unto thee by all the maximes of Scripture that he who truly doth good Workes hath a lively Faith which is the root and spring of it even as whosoever hath Christs Spirit is of Christ Rom 8. 9 10. V. 19. That there is one that is to say thou art no idolater nor heathen to believe a pluralitie of Gods And tremble they have not the true Faith which imprints in the heart the feeling and certaintie of Gods grace in joy peace and comfort Rom. 5. 1. but with all their knowledge of Truth they are in a perpetuall terrour and fear of God as of a judge and an enemie 1 John 4. 17 18. V. 20. Without workes namely that Faith which doth not produce this effect which is proper perpetuall and inseparable to a true and lively Faith Is dead Having no power to produce the effect of righteousnesse and life it is but a shadow of Faith and as it were a root dead in the ground V. 21. Was not Seeing that the same Spirit hath spoken by Saint Paul and by Saint James and that Saint Paul attributes Abrahams justification and the justification of all believers to Faith without Workes Rom. 3 20 28. and 4. 2 5 6. Gal 2. 16. and 3. 11. We must of necessitie distinguish the meaning of this word Justifie used by Saint Paul for absolving a man as he is in his naturall state bound to the Law of God and subject to damnation for his sin which God doth by a rigid act of justâ—ce which requireth full satisfaction which seeing he could not get of man Rom 8. 2. he hath received it at Christs hand who was the Suretie imputed to man by Gods grace and apprehended by a lively Faith Whereas Saint James takes this word for the approving of man in a benigne and fatherly judgement as he is considered in the qualitie of Son of God and living in the covenant of grace as having the two essential parts of that covenant joyned together Faith to receive the grace and benefit of Christ and Workes to yield him the service and acknowledgement due therefore and this justication is opposite not to the condemnation of a sinner in general but to the particular condemnation of an hypocrite who rending asunder these two inseparable parts sheweth that he hath neither the one nor the other V. 22. How Faith namely that he had the two essential parts which make up a true believer which are the benefit of the Son and the worke of the holy Ghost which are as inseparable as these two persons of the holy Trinitie Rom 8 9. Made perfect obtained its end and brought forth its true fruit or effect which is voluntary obedience V. 23. Was fulfilled as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son a signe of Gods grace in Christ so Gen 22. 9. it did finish up its full act of yielding it to him a figure of all the good Workes by which a believer yields to God by obedience all that which he had received of him by Faith V. 25. Justified approved of by God as a true member of his people not onely because she believed Gods promises which he had made to his people to be true but also because she put that growing Faith in practise by an act of charitie and loyaltie towards the spies Now it seemes that Saint James doth joyne this example of Rahab with that of Abraham to shew that there is no degree of Faith neither high as Abraham's was nor low and weak as Rahab's was which ought not and may not produce its fruits of good Workes V. 26. So Faiâ—h namely that knowledge separate from the Spirit of Regeneration which onely can animate and vivifie it to take hold on Christ and his benefit and withall to produce the effects thereof in good Workes CHAP. III. Vers. 1. BE not Let there not be many amongst you that attribute unto themselves the authoritie of teaching reproving and censuring of others as thinking themselves more wise more holy and more sufficient That we shall In case we be found blemished with such defects as we condemne in other men or as are contrary to our doctrine and admonition whereby it appeares that we do not sin by ignorance and that there is hypocrisie in our proceedings which are two points that do aggravate sin and condemnation V. 2. If anyman Suppose that some man might say he were free from other outward sinnes as those censurers did yet no man can avoid nor deny the sinnes of the tongue V. 5. A little as a bridle or bit is in comparison of the body of the horse or the rudder in respect of a ship Boasteth The tongue emboldeneth man to undertake great things in evill through cunning and deceits or by it man wil bragge that he can performe and bring to passe great designes V. 6. The tongue namely a false and perverse tongue A fire that is to say a powerfull meanes to kindle divisions warres troubles c. and to induce men to evill actions and seduce them c. A world as who should say a general masse of all sinnes there being no sin to which the tongue doth not serve for an instrument The whole bodie that is to say man in all his parts Setteth on fire is the cause of infinite evils and confusions in the whole course of mans life Is set on fire that is to say is stirred up to evill by the devils suggestions V. 7. For every He proves that it is the evill Spirit which stirres up the tongue to excesses because that no humane art or power could ever finde a remedie against the poyson and offence of it nor a curbe for the unbridled violence of it no way to tame the fiercenesse and wâ—ldnesse of it seeâ—ng man thereby exceeds beasts in crueltie and harmefulnesse V. 9. Therewith The wickednesse of the tongue is a most various monster composed of hypocrisie in blessing God the Father and Creator of all men and of maâ—iciousnesse in cursing and wronging of men that bear his Image which by this offence is injured V. 12. The fig-tree the meaning is in this contrarietie of actions in the Tongue it is most certain that evill words are signes and effects of an evill heart and seeing it is impossible for the heart to be both good and evill or that contrary effects should proceed from one and the selfe same heart we must believe that blessing of God which comes from the mouth proceeds not from the heart and that is but a meer vanitie and hypocrisie see Mattâ— 12. 34 35. V. â—3 Who is He returnes to the discourse of the first verse the meaning is if indeed there be any one amongst you that is
true friendship nor union but between those that are alike and not between contraries And all this sanctification consisteth in nothing but in obedience even in those things which of themselves could not staine the conscience and were not ordained but only for a signe of spirituall nolinesse and for to binde one to it CHAP. XII VERS 2. SHe shall be uncleane Sequestred from her husbands and other mens company whom she may desile with her touch Lev 15 19 a figure of the corruption of fathers and mothers in the generation of children whose signes are most evident in the woman V. 4 Three and thirty During which time she did not defile every thing she touched as she did in the first eight dayes No hallowed thing Such as all the flesh of sacrifices of thanksgiving was speaking of ordinary womâ—n And hallowed meates firstlings tithes and Priests portions speaking of the Priests wives Into the Sanctuary Into the court of the Tabernacle whose chief place by which all the rest was consecrated and sought after was the most holy place which gave the name to all the rest V. 5 Two weeks The time is double to that it was in male children because that naturally in the birth of females the purifications are longer and slower though there be no certain nor fixed time V. 6 Burnt offering Which was a sacrifice for the parties sins in generall as the sin offering was for particular sins of ignorance or error and there are the two sins of the fathers which may be imputed to the children and for which Christ his expiation is required to cleanse the posterity by the gift of justification and regeneration V. 7 From the issue For a figure of the spirituall purification by faith by meanes of which the issue is sanctified 1 Cor. 7. 14. CHAP. XIII VERS 2. IT be in the skin Shall give any suspicion that it may grow to be a leprosy V. 3 When the haire Signes of a malignant and incurable leprosie which are observed by Physitians also First when the haire groweth white in it Secondly when there is a pit or hollownesse Thirdly when it spreadeth abroad Fourthly when there is a difference of colour between the quick flesh and that which is stained with leprosie pronounce him uncleane To be severed from company v. 46. Num. 12. 14. 2 Chto 26. 21. and one who did infect with his very touch see above Lev. 12. 2. V. 10 Quick raw flesh Which was a token that nature had not strength enough to drive out all the malignant and evill humor wherby the remainder within was putrified and past cure V. 11 An old leprosie Quite made up and perfect Not shut him up to make any further proof V. 12 Abroad Which in like diseases is a token and cause of healing nature shewing its strength in the expelling of those malignant humors and abundantly disburthening her selfe of them V. 13 Cleane That is to say touched with a sleight kind of leprosie that is curable and already in the way of healing wherby others were no more polluted with his touch or conversing V. 16 Turne again That those biles grow generally over all the body V. 22 It is a plague of leprosie for a leprosie is absolutely so called V. 30 Yellow Which is a true signe of a skall V. 31 And that there is no If there be one of the tokens of recovery which is the plainenesse of the skin without any pit but that the other signe is wanting namely of the brown haire and naturall colour opposite to the yellow and bad collour V. 36 Shall not seek This signe of the skal spreading is sufficient of it selfe without adding the changing of the colour of the haire to it V. 39 Be darkish white The Italian hath it Wrinkled up or grown narrower and not spread or grown broader A freckled spot a disease a great deale lesser than leprosie and curable being nothing else but a deformity and foulenesse of the skin V. 42 A leprosie Called by the Greeks Alopecia caused by a skald or by leprosie or by some other inward disease and is likewise for the most part incurable V. 45 His cloths In token of sorrow Ezek. 24. 17 22. Mich. 3. 7. Not only for the disease but especially for being sequestred from holy things A figure shewing what hurt excommunication doth to man in spirituall things His head see Lev. 10. 6. And shal cry to give every one warning that he should beware touching him or comming neare him V. 47 The garment also This leprosie in the garments and in the houses Levit. 14. 33. was not like the infection of the plague in our age which is nothing but some exhalation of theatre of breath of sweat or some other excrement which may be purified and cleansed diverse ways But it was a putrefaction peculiar to those places and times grafted into the very substance of those things rotting and gnawing them and spreading abroad as it were in a living body And elsewhere there is no memory of any such evill CHAP. XIV VERS 2. OF his cleansing Of the ceremoniall expiation and cleansing which was to be done after the disease was cured to receive him that was leprous again into the fellowship of the people A figure of the orders of the Ecclesiasticall discipline in restoring of them again which are penitent and had been sequestred for some sin He shall be brought Let there be a place without the campe for the Priest to go unto and let him that was leprous be brought thither unto him to be searched and looked upon V. 4 And clean Of a kind that is unclean see Lev. 11. 13. Cedar wood the Jews say that of these three things there was a sprinkling brush made namely the brush of hysop the handle of cedar wood and the binding of a thred of scarlet die V. 5 Running water Taken out of a spring or a running streame not out of a well nor of rain-water In signe of the water of life which is spirituall and effectuall to obtaine Gods grace and favour through Christ Joh. 4. 10. V. 7 Let the living In signe of liberty restored to the leper which was cleansed V. 8 May be cleane The Italian hath it Shall lee cleane declared fitting to converse with other men Out of his Hence it appeareth that there was some common house or tent in the camp for them who were first shut up for a triall and for them which were afterwards restored after they were cured V. 9 He shall shave A ceremony used in cleansings Num. 8. 7. Deut. 21 12 a signe of casting away all remainders of malice and filthinesse Jam. 1 21. V. 10 Three tenth deales Of an Ephha cald Omers Ex. 16. 36. Mingled or lâ—neaded â—og a measure sor liquid things wherof ten made a Hin Ex. 29. 40. V. 12 Per a trespasse offering Not that there were any trespasse in the disease it self but only misery But sin being the cause of all these diseases God
would have together with the cleansing of the body the purificatioÌ„ of the soule to be also sought for by meanes of this sacrifice and besides these diseases being figures of the in 〈…〉 of the soul these ceremoniall sacrifices represented likewise the internall expiation Now amongst these three offered things one of the lambs v. 10. was for a meat offering the other lamb for a burnt offering v. 〈◊〉 and the ewe for the sin offering v. 19. females being also admitted for such sacrifices Levit. 4 28. V. 13 In the place Namely in the court For as the Lev. 7. 7. For these two sacrifices being in the same kind and degree of holinesse they ought also to be offered in the same place V. 15 Of oyle So the bloud and the oyle were joyned together Ex. 29. 4 21. For to figure the two parts of true spirituall purification namely the remission of sins by vertue of Christs bloud and the renewing of man by the spirit of regeneration V. 16 Before the Before the great curtain drawn before the sanctuary where the Arke was the peculiar place of Gods presence Lev. 4. 6. V. 17 Upon the bloud Upon the same part of the body upon which the bloud was laid V. 32 That which pertaineth See v. 10. V 34 In a house See upon Lev. 13. 47. V. 36 That all that is Before the Priest have judged of it the house could not pollute the stuffe nor the persons and therefore the sore being yet uncertaine it is good to empty the house for feare lest thé houshold stufle be also comprehended within the pollution of it when the Priest shall pronounce the sentence A law of equity and instruction to teach us to prevent Gods last judgement sequestring ones selfe betimes from the contagion of sinners and also to teach us that God will passe over and forgive the sins and faults of his children which they commit through meere ignorance but not those trespasses which they commit against their consciences and expresse manifestation of his will Be not May not be handled without infecting all them that touch it and must be purified before it may be put to any use V. 37 With hâ—llow strakès These are the same tokens as were for the leprosie in men persons Levitic 13. 3. V. 40 In an unclean place Upon the dunghill or into the sink where all unclean things were cast being contrary and opposite to a cleane place Leviticus 4. 12. CHAP. XV. VERSE 2. OUt of his flesh Or out of his genitall parts He is He is not fitting to converse freely with other men much lesse to come neere holy things and polluteth by his touâ—â— V. 3 Whether his Whether the person subject to this infirmity or naturall impediment be uncleane or actually lose his issues or for a time bee without them V. 9 Whatsoever The Italian hath it Every saddle or any other furnitur he rideth upon others have it any thing he rideth on horse asse mule waggon or litter V. 11 And hath not After he hath polluted them by touching V. 13 Is cleansed After he is made whole Shall bee clean to converse with other men and come neare to the Tabernacle there to perform the following things to be observed Lev. 4. 10. V. 15 An atonement See upon Lev. 14. 12. V. 16 Go out from him By nightly pollution or any other casualty besides lawfull copulation V. 18 Man shall lye The Italian addeth That hath an issue to whom such a chance hath happened or be touched with that impediment and have not beene cleansed Others have it if such a man lie with a woman and joyne his seed with hers V. 19 Anissue Her ordinary monethly termes Put a part In her owne private house out of common conversation Yet not out of the campe as the leprous or those who had suffered any nocturnal pollution Deu. 23. 10. V. 24 Lie with her Unawares for it was death for him that did it wittingly Lev. 20. 18. Others are of opinion that the capitall punishment was when the thing came to be published and that here it is spoken of the deed done secretly V. 25 Beyond the time beyond the ordinary time of seven dayes Lev 12. 2. V. 28 But if she be The Italian hath it And when she shall be If her issue stop let her so passe over seven dayes and if it commeth not again let her be held for cleane CHAP. XVI VERS 2. AT all times Not indifferently when he shall please but only once a yeare v. 34. in the day of the generall atonement for all trespasses of forgetfulnesse ignorance or carelessenesse where â—f they have not been purged by the ordinary sacrifices Dye not for his unreverence rashnesse and not sufficient atonement as it happened to his two sons V. 3. Thus shall Preparing and purifying himselfe with these sacrifices oâ—â—ered for himselfe in the court and afterward carrying the bloud of them upon the altar of incense in the holy place before he might entâ—â— into the most holy place Heb. 9. 7. V. 4 Linnen coate Together with all the other priestly apparell as it appearethby Exo. 29. 30. 35. V. 8 The scape Goat The Italian hath it as the Hebrew word is Azazel because that Goat was sent away which is the signification of the Hebrew word carrying with it being a piacular or purging oblation the peoples curse V. 11 Shall bring The Italian hath it Shall offer A particular repetition of the ceremonies of this sacrifice but only touched in generall v. 6. V. 12 From off the Altar Of burnt offering where the continuall fire was and stood in the Court directly by a line over against the Arke which was the peculiar signe of Gods presence V. 13. Upon the testimony That is to say the Arke within which were the Tables of the Law called the testimony Exo. 16. 34. and 25. 16. V. 14. Eastward Which way the Arke was turned Before the Upon the ground V. 16. Make anatonâ—ment See upon Exodus 29. 36. Heb. 9. 13. For the Tabernacle for part thereof called the holy place V. 18. The Altar Namely the Altar of incense V. 21. Shall lay See upon Exo. 29. 10. V. 24. In the holy place In the holy laver which was by the Altar in the Court which it was likely the Priest went forth into for to wash himself and afterwards came into the Tabernacle again to put on his cloths and then he came out again to offer the sacrifice His garments the ordinary priestly ones not the solemne and Pontificall ones which the high Priest never put on but when he went into the Sanctuary Exo. 28. 29 30 35. V. 25. The Altar Of the holocaustes or burnt offerings V. 29. Afflict With fasts and abstinence from all carnall pleasures and dispose your selvs by an inward conpunction and repentance for your sins to obtaine pardon and atonment CHAP. XVII VERSE 3. THat killeth Though it was for a common use yet the Lord would have all such bloud