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
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
bridle or mousâ—e for my mouth his meaning is I will bridle my inward motions and swellings so that my tongue shall not run out which is the first and suddenest budding of sin Iam. 3. 2. 3. is before me I will see him flourish and prosper abusing Gods patience with insolency and persecuting of the godly V. 2. Dumâ—â— to not murâ—â—ure nor withstand Gods providence from good namely from that which was lawfull and reasonable for mee to speake in my sufferances for defence of mine innocency which was to complaine unto God and desire justice at his hands V. 3. Was â—â—t seeing I could not evaporate my passion in words I doe inwardly boile through impatience V. 4. Make mee to know seeing mine afflictions are such that it seemes they can have no end but only with my life I pray thee let mee know the prefixed time of it that according to it I may provide my selfe with patience Or doe thou shorten it that I may not be quite overcome V. 5. Behold hee seemeth herein to correct his former wishes or desires as if hee said But why doe I thus grieve at the lastingnesse of my miseries seeing that mans life is so short cannot I comfort my selfe in the shortnesse of my life which will also shorten my miseries see 2 Cor. 4. 18. an hand breadth or foure fingers breadth which is one of the least geometricall measures at his best state the Italian though hee stand that is to say though hee be alive or in a prosperous and well settled state altogether vanity he is like an abbreviate or compound made of all that is brittle transitory and decaying in this world V. 6. Walketh the Italian goeth and commeth this vanity of man is not only discovered at his death which is so sudâ—en but in the whole course of his life also which is like unto a flying shaddow see 1 Cor. 7. 31. they are disquieted or tossed to and fro the Scripture often joyneth trouble and vanity together and also confounds the termes see Hos. 8. 7. an irrigular tossing to and fro being proper to light and empty bodies V. 7. And now Lord though I know very well by the discourse of reason that death will end my miseries yet that is not my true comfort which consists in nothing but only in thy grace and salvation V. 8. The foolish that is to say the worldly man who is preoccupated with false and erroneous opinions transported with vaine passions and drunken with his own prosperity see Psal. 14. 1. V. 9. I was dumbe the Italian I grow dumbe now that I have through faith set my soule in peace and leaving aside mine enemies who aâ—e but secondary causes of mine evills I am come up by vertue of thy spirit to thee who art the supreame cause I can voluntarily keep silence and have patience which before naturall reason could not induce mee to doe V. 11. For iniquity namely when corrections are sent by thee for an expresse punishment of sin either in fatherly severity to thy children or as a judge for a punishment to the wicked like a moth which is easily crushed and killed see Iob 27. 18. Psal. 58. 8. or by a secret kinde of consumption as a moth gnaweth or fretteth a garment and makes no noise see Ioh 13. 28. Isa. 50. 9. Hos. 5. 12. surely in the violent and fierce wrath of God mans vanity is plainly discovered which is not so well perceived in the slow and unperceivable decay of nature V. 12. A stranger I am to make but a short stay and abode in this life by thy sufferance therefore doe thou that art the everlasting Lord use that mercy towards mee which thou commandest to bee used towards strangers that are pious persons Or regard mee as a poore stranger who am come under thy roofe for protection as all I doe acknowledge my selfe to be in the same state of misery as all my predecessors were ond therefore I desire the same grace and favour as thy hands as they had before mee V. 13. Spare mee mitrigate the violence of mine affliction recover strength by faith in spirit that I may 〈…〉 ish my course and the good fight obtaining the victory through a happie death after which there is no more beginning againe be no more in regard of this life in which the fight continueth and is ended by death PSAL. XL. VER 1. I waited patiently the Italian I waited long Heb. in waiting I waited V. 2. Horrible pit that is to say out of horrible and unavoidable dangers and calamities Psal. 18. 16. and 69. 1. 2. a phrase taken from high falls of waters V. 3. A new song see Psal. 33. 3. and feare shall by these wonders bee brought to an humble reverence and worship of God and to trust in his gooâ—nâ—sse V. 4. Respecteth not doth not stay to build his hopes and enterprises upon the Kings and Princes of the world Psa. 62. 10. 118. 8. 146. 3. nor upon any meanes or assistauce of prophane and idolatrous men Others he turneth not afâ—er those c. doth not imitate those who trust in their own powers or deceitfull wisdomes which are the two kinds of carnall confidence which are blamefull V. 5. Thy thoughts no man can iustly acknowledge nor yeeld thee sufficient thanks for the singular acts of thy providence which are infinite in number and surpassing in greatnesse All that can be said or known is but only in part and in generall V. 6. Thou didest not for all these kindnesses thou desirest no other sacrifice but the true and spirituall sacrifice of new obedience and thanks-giving without which and in respect of which all externall sacrifices are of no esteeme in thy sight Heb. 10. 5. this hath a relation to the abolishment of the sacrifices of the law by Christ either by allusion or by the declaration of some secret meaning revealed to the Apostle by the spirit hast thou opened the Italian hast thou boared by thy spirit thou hast opened my heart and mine understanding to make mee know love and desire thy law see Isa. 35. 5. Acts 16. 1â— Some think David had a relation to the law Exod. 21. 6. to boare or pierce his care who voluntarily did yeeld himselfe to perpetuall bondage and that the meaning is I of mine own accord have dedreated my seâ—fe to be thy servant and thou hast accepted of mee V. 7. Then said I namely after thou hadst disposed mee to thy obedienâ—e Ioe I come I answer to thy call and obey thy command I am ready to doe what thou pleasest this is also some intimation of Christs comming in the flesh in the volume Heb. in the roll according to the manner of ancient writing upon great long peeces of paper which were afterwards rolled up upon a little stick see Isa 34. 4. Ezec. 2. 9. it is written I doe submit my selfe to the obedience of thy law as if it were written particularly for mee Or to mee only and
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
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
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
turnes guide and the eye of the understanding will not perceive insomuch that these men encroach upon the office of God to whom judgement belongs for they blind their own eyes hearden their own hearts that they will neither see with their eyes nor understand with their hearts and be converted These are a sort of people commonly notoriously known to every Christian to each beholder as continually treading those paths which lead unto destruction But the grand enemies to all solid interpretations of texts of Scripture are Heretiques and Schismatiques who ensnare who with faigned words make merchandise of mens soules and lead men captive from a true profession of Christianity into a way of error and misbeliefe Now inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factionum portenta magis quam nomina in that there are more monsters in Religion than men more Heresies and Factions than names to be ascribed and that they all assume a kind of infallibility writing truth over error and falshood as some Montebankes have done gilding poysons writing conserves over Rats-bane and Rose-water over Mercury So they All in their severall wayes triumph before the victory Like unto Agesilaus the King who the better to encourage his souldiers to fight had engraven on the palme of his hand the word Victory which when the sacrifice was opened as the manner of the Heathens was to offer sacrifice before they went to battel He imprinted secretly with the palme of his hand upon the heart of the sacrifice this word Victory which being performed he shewed unto his Captains and Souldiers whereupon was supposed by all that That God which had written Victory would also give Victory I need not take paines to follow the Allusion t is plaine and easie But by this meanes those Founders of Heresies and Factions while by false and groundlesse interpretations of Scripture they seeme to gaine Proselytes to themselves they make them seven times more the children of the Devill than before oftentimes a wresting Scripture to their own destruction So that there is no truth like their own glosse and no presumption like their own invention Hence it comes to passe that the great paines of learned Divines are not made use of every man following his own Fanatique and private humor whereupon no better meanes can be used to lop off the Heads of such Monsters than by using the Sword of the Spirit the Word of God in such a manner as I find here interpreted by this acute and grave Author that every man may not follow his own opinion how groundlesse or unlearned soever whereby such men make more doubts than the Orthodox can presently solve nay too often more than are necessary and to stop a prophanenesse they 'le raise a blasphemy striving to give satisfaction to a frivolous Quaere open a gap to an Heresie By this meanes we give encouragement to our Adversaries to thinke better of their errours than of our own known truths Thus the weakenesse of many mens arguing seemes to adde some kind of lustre even to the foulnesse of their cause Such dangerous delusions are no wayes better prevented than by hearkening to learned judicious and pious Divines who use all the lawfull just and ordinary meanes setting aside all private Interpretations of private spirits and extraordinary Divine Revelations for a true and right understanding of Holy writ For thy Farther instruction in this particular work good Christian Reader these Annotations were first written in Italian by a Reverend Protestant Divine now living in the Church of Geneva The worke is highly valued amongst the Italians no less amoÌ„gst our own men who understaÌ„d the language for Divinity hath been the Authors whole profession for almost these 50 yeares His first Bible that he printed with Notes on it was 36 yeares since when he had both finished and printed those Notes he was but 30 years of age Since which time his book hath been twice or thrice reprinted every impression hath carried along with it some additions some especiall Observations The book at fiâ—st was generally wel approved of If then in his young years he was of so cleare a judgement so accurate in searching out the profound mysteries of Holy Writ how can any man but be induced to conceive him in these his riper yeares considering His excellent naturall parts his holy life and conversation and his continued indefatigable paines in the studies of Divinity a rare man a very fit and well prepared Divine for so great and laborious a taske For the confirmation of the goodnesse of these his Notes Res ipsa loquatur the Notes themselves will speake it But yet the Author wants not the approbation of very learned and able Divines Learned Vedelius hath afforded a large Encomium t is thus In giving answerto acertain objectioÌ„ made against the Resurrection inferred upon our Saviours words Matth. 22. 32. God is not the God of the dead but of the living there he first rejects the common opinion which is by way of responsal then that of M. Calvin and affirmes that to be most satisfactory which he hath from Beza and our Author here He but barely names the former but for the latter goes on thus Planius autem distinctius Clâ—vir Joh Diodati in aureis suis Annotationibus quas versioni suae Italicae Operi nunquam satis laudando Bibliorum annexuit That is That most excellent man Johannes Diodati in those golden Annotations of his which he hath annexed to his own Italian Translation of the Bibles a worke indeed never sufficiently to bee commended hath given a most full and perfect answer and that more plainely and distinctly than the rest And when he hath alledged the Authors words he admires him in the solidity and soundnesse of his opinion making Christs words directly to prove the Resurrection The Attestations of many of our own Divines I thought to have annexed to this Preface but the Author being so well approved of I am unwilling to burden the Book But above all the testimony of a most Reverend and famous Prelate now living in our Church is very materiall and as large a commendation to the Work as can be given t is thus Directing some young Schollers in the study of Divinity this particular exhortation amongst others hath proceeded from him That they would study the Italian tongue assigning no other reason but this for their endeavours The extraordinary great benefit Divines might reape from these learned Annotations of Mr. Deodati Moreover who ever desires the knowledge of the Italian tongue by comparing these English Notes with the Originall Copy in the Italian I dare boldly affirme he may attaine in a short time to a perfection in it For they will serve in stead of a Dictionary especially by the helpe of a Concordance for the more easie finding out of every word likewise may an Italian-borne quickly attaine our tongue who never before spake English these being the first in
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
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
did wholly dedicate himselfe to Gods service and to all exercises of pietie without any distraction of worldly affaires or digressing into any vices by some expresse profession and rule of living See Gen. 6. 9. and 17. 1. and 24. 40. And begat So it appeareth that the use of matrimony in its purity may stand with the strictest rule of holinesse V. 24. Was not That is God by miracle gathered up his soule into the glory of heaven by a sweet separation from the body without passâ—ng through the horrors and pains of death or hee might also transport him into heaven both body and soule cloathing him in a moment with the qualities of glorified bodies as hee did Elias See Hebrewes 11. 5. V. 29. Noah That is to say rest or refreshing This same It is like that Noah's father had divine Revelation that by him man-kind should bee saved from the generall deluge which he mis-understanding might believe that Noah should be the Saviour of the world through whom Gods curse should bee annihilated V. 32. Begat That is began to beget CHAP. VI. VERS 1. VVEre After the world was peopled and that through the multitude of women mens concupisences were excited the faithfull themselves took leave to use poligamy and mariyed themselves into strange kindreds out of the blessed generation V. 2. The sonnes That is many of the sacred stock and members of the Church Gen. 4. 26. â—f men of the accursed progeny of Cain that had no part in the spirituall regeneration nor in the Sacraments thereof Faire More curious in the enticements of the slesh and in the art of setting forth that gift of nature with painting ornaments and â—alliances c. which was always ordinary among prophane people And by this circumstance it is noted that the end of their marriages was onely pleasure and not a desire of holy company and issue which without using any distinction for spirituall matters or religion which common piety and reason did intimate was to be done and had questionlesse beene either commanded or inspired by God and was afterwards renewed Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39. 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners wherefore God determined to destroy the world by the floud seeing the world subsisted but onely for the elect and they being almost all failed the cause of the worlds preservation seemed also to faile V. 3. Spirit Which through the Prophets teachings 1 Pet. 3. 19. and by internall motions reproved the world and pressed it to repentance For that They are altogether incorrigible the light of my regenerating spirit being quite extinguished in them and all his power smothered up whereby the externall action and benefit thereof is in vaine imployed about them By the word flesh opposed to the spirit in Scripture is understood the corrupt nature of man and deprived of Gods life the true subject of death and corruption as the flesh without soule or spirit is See Joh. 3. 6. Rom. 8. 5. His dayes The time which I will give them to bethink themselves V. 4. Giants Men of extraordinary stature and strength of a fierce disposition which violently usurped and tyrannically exercised domination over other men And also There did arise such tyrants in the Church of God after the mixture of the two generations V. 5. Imagination Internall conceits and secret discourses which are as it were the modell of all externall humane actions V. 6. It repented There can bee no repentance in God which is a sorrow for a fault committed and an alteration of his mind towards the selfe same subject 1 Sam. 15. 11. but bythis word taken from men is meant an alienation of Gods will and liking towards a thing which of good was become evill V. 7. Beast Because that being created for man and given to him God would punish him not onely in his person but also in his goods and instruments V. 9. In his That is all the time that hee lived before and after the deluge which was a new age of the world Or else amongst the men of his time Walked See above Gen. 5. 22. V. 12. Flesh That is man or person V. 13. Before me I have already decreed it and will shortly put it in execution the thing is already present before me God opposeth his certain knowledge to che worlds conceit concerning their happinesse and security and the decree of his will to naturall likely-hoods With the earth As much as concernes the beauty of it the fruits and goods but not the substance of it nor yet the highest and strongest plants V. 14. An Arke A great Vessell on the inside like a great Chest of a slangrell forme with divers partitions and inclosures The briefenesse of the narration leaves it doubtfull whether this bodie was not contained within some other more apt to swimme above the waters and preserve this Gopher It seems to be a generall name for all trees that have Rozen in them some hold it to be the Cedar anciently used in building of Ships Ezek. 27. 5. V. 16. A window The Italian hath it Give light It is likely that this light was taken from the top of the Arke by an opening which is called a Lanthorn through which the ayre and light came in and so was distributed into divers stories and rooms of the Arke by windowes and other overtures Whereof see Gen. 8. 6. Some translate it make a window Above The roof raised in the middle a cubit to cause the falling off of the raine-water V. 18. Establish I will take thee into my charge and protection as by an expresse covenant which I doe now make promise of and will assuredly keep my word V. 19. Of all Flesh Of every kind of creatures Two That is generally of all sorts of beasts for of those that are cleane hee commandeth Gen. 7. 2. That he should take seven couple of each V. 20. Shall come By a secret instinct and by Gods motion As Gen. 2. 19. CHAP. VII VERS 1. RIghteous That is righteousnesse of faith Heb. 11. 7. which consists not in perfection of works and merit but in the acceptation of Gods grace followed by true obedience and holinesse produced by the spirit of grace yet never without infirmities defects and combats in this life and therefore alwayes joyned with humble confession and recourse to the same grace V. 2. Clean Not in regard of the use of cating but for the use of sacrificing for the Lord had set downe what kind of creatures he accepted of and required in sacrifices which afterwards was renewed and set downe by Moses Such were Oxen Sheep and Goats Doves Turtles and Sparrowes Lev. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19. By sevens That is three paires and one over this greater number of cleane beasts was ordained for provision for sacrifices Gen. 8. 20. and peradventure also to increase the race of tame beasts more then the
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.
no remorse to thy conscience Remember Thou wilt be glad that I have kept thee from this outrage V. 36. Like the feast According to the custome upon such occasions Genesis 38. 12. 2 Samuel 13. 23. V. 37. Dyed with extreame feare to which was also joyned some divine or supernaturall kinde of weakning V. 44. But Saul Or now Saul had given c. Phalti called also Phaltiel 2 Sam. 3. 15. CHAP. XXVI VERS 1. CAme the second time after the first 〈◊〉 Samuel 23. 19. V. 2. Ziph see Josh. 15. 55. V. 5. Arose In the night time Trench see upon i Sam 17. 20. V. 6. The Hittite either because he was a Proselyte of the Hittites nation as 2 Sam. 11. 3. 15. 18. 19. or he had gotten this sirname for some other unknowne cause Zerviah a womans name which was Davids sister 1 Chron. 2. 16. V. 9. Be guiltlesse see upon 1 Sam. 24. 7. V. 10. Shall smite him shall cause him to dye by some supernaturall plague or accident sent by his owne hand V. 19. Let him accept Heb. Let him smell thine offering See Gen. 8 21. Driven mee out they have sought by the meanes of this persecution to put me out of the communion of the Church and they doe their good wils to have me run my selfe into a totall apostacie V. 20. Before the face Let the Lord be judge and revenger of my death if so be he doth give way to â—â—ve me bereaved of life CHAP. XXVII VERS 1. SAid Through weaknesse of faith and through carnall wisdome V. 2. Achish Of whom it is likely he took good assurance not to fall into the same danger as he was when he first retired thither 1 Sam. 21. 12. V. 5. Let them give to avoide the dangers of body and soule which he might runne into by living at Court Why should My present estate doth not deserve it and besides my dwelling at Court might fill thee with distrusts and suspicions and me with hatreds and jealousies V. 6. Ziklag This City was of Judahs portion Josh. 15. 31. Then it was given to Simeon Josh. 19. 5. And when the Philistines had dominion over Israel they took it and David having here gotten it of them never restored it more for after he came to be King he recovered all that the Philistines had gotten from the Israelites V. 8. Geshurites These three nations were the Prophets enemies the two first towards the North and the Amalekites towards the South Gâ—zerites It is thought they were the same that in other places are called Ghergeshites Amalekites Of whom it seemeth that Saul destroyed only the chiefe City and the places about it 1 Sam. 15. 7. V. 9. Smote Warred against it with fire and sword V. 10. Ierahmeelites Which were of the Tribe of Judah 1 Chron. 2. 7. Of the Kenites see Num. 24. 21. Iudg. 1. 16. V. 11. Saved Which he could doe thus secretly by reason that those places which he invaded were farre off solitary and scattered in the wildernesse And so will be the Italian So was Or and such hath been c. As though they were words spoken by people that could have complained CHAP. XXVIII VERS 3. IN his owne It seemeth he meaneth Naioth which was part of the City of Ramah where Samuel resided and kept his schoole of Prophets 1 Samuel 19. 18. V. 4. In Shâ—u em A City of the Tribe of Issachar Iosh 19. 18. V. 6. Inquired The Ephod being brought to David 1 Sam. 23. 6. 9. Saul could not enquire of the Lord by Urim and Thummim Num. 27. 21. Well might he have some Prophet by him as Ier. 37. 17. Answered him not Which was a token of Gods extreame wrath 1 Sam. 14. 37. Lam. 2. 9. V. 7. That hath That is to say a Witch though she did not proceed properly by the spirit called Pithon who spake from within the belly of them which were possessed by him in the meane time tying their tongues which is called Engastrimancy But she wrought by Necromancy that is to say by apparitions and dead mens ghosts as Isay 8. 19. V. 8. Bring me him up call forth and cause the spirit of a dead man whom I shall name to appeare unto me Words proceeding from a grosse ignorance which accompanied Sauls impiety V. 9. Layest thou Why goest thou about to induce me to doe any thing which may make me deserve death V. 12. Samuel A divellish apparition in the likenesse and forme of Samuel by which the witch knew him to be Saul V. 13. What sawest thou Because the apparition did not at first appeare to Saul but to the woman only Gods the Italian An Angell The shape of a divine and heavenly man in all points So the Devill transformes himselfe into an Angell of light 2 Cor. 11. 14. Others a God in the same sence V. 14. Covered Which might be some speciall manner of garment that Samuel used or all the Prophets in generall see a Kings 1. 8. Zech. 13. 4. Perceived that it was After that the Devill had thus appeared to the woman the same apparition came neer to Saul who knew Samuel better and then it spake to him hand to hand no body hearing their talke Now Saul through Gods judgement was by this illusion induced to worship the Devill which is the aime of the evill spirit to all those which seeke after him V. 15. Why A continuation of the Devils lye to insnare Saul so much the more V. 19. With mee That is to say dead as the true Samuel was who was here represented by the Devill who by these words imprinteth this error in Saul that the soules of all men as well good as bad go to the same place for to blot out of him all knowledge and apprehension of eternall life CHAP. XXIX VERS 1. THeir armies the Italian hath it Their principalities The armies of the five Principalities of the Philistims distinguished in their severall bands Others have it the Princes with their severall hundreds and thousands V. 4. Be an adversary the Italian â—oerevolt as those other Hebrewes had done 1 Sam. 14. 21. V. 6. As the Lord liveth It is marvellous that a heathen should sweare by the true God but he did it either to flatter with David or according to the Pagans opinion and false ceremonies who beleeve that each nation hath its severall God living and reigning over his people as others doe over theirs V. 8. But what Feigned words CHAP. XXX VERS 1. SMitten Forced it and sacked it V. 7. Bring me hither Come hither into my presence to enquire of the Lord having the breast-plate which is upon the Ephod about thee as 1 Sam. 23. 9. V. 14. Cherethites It was a nation neere to the Philistines or else part of them See Ezek. 25. 16. Zeph. 2. 5. Of Caleb of the countrey belonging to Calebs posterity Josh. 14. 13. 15. 13. V. 16. Spread abroad the Italian addeth Without any watch Heb. at randome V. 17. Vpon Camels
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
freely confesse my vices and defects Iob. 10. 15. and 14 4. 1 Cor. 1. 4. V. 21. Would I not know at the brightnesse of that light I shall finde my selfe to bee quite otherwise then I imagined I shall abhorre my life and bee ashamed of it though before it did seeme to me to bee prayse worthy and vertuous see Rom. 7. 15. V. 22. This is one thing the Italian he is all one that is to say let me be either just or guiltie it is all one upon this tryall for by it wee shall bee all found guilty V. 23. If the scourge the Italian if it be a scourge namely an expresse punishment for some grievous sinne he would say Hee often useth the just more rigorously then hee doth the wicked for these are sometimes destroyed upon a sudden whereas the righteous doe oftentimes linger a long time in their miseries God seeming to take no care therfore Iob 21. 13. Psal. 73. 4. Lam. 4. 6. V. 24. The earth God many times suffereth the wicked most licentiously to raign in the world hee covereth hee subverteth all order of justice condemneth and putteth to death evenâ— the Iudges themselves The covering of the face was a mark of a condemned man held as unworthy of any more enjoying the light and therefore deprived of the use of it Ester 7. 8. Iob 40. 8. Isa. 12. 17. see Iob 24. 22. if not the Italian if God doth not this can these effects bee attributed to any other supreme cause then to the providence of God Amos 3. 6. V. 27. If I say if I doe resolve to beare out the afflictions of the body with the strength of the Spirit and of the minde I doe finde my selfe more weak this way being terrified by thy wrath V. 29. Labour I to suppresse my griefe and to endeavour to strengthen my selfe in constancie and patience V. 31. In the ditch in the abisse of the sense and feeling of my sinnes mine own cloaths a kinde of figurative speech as much as to say I should bee deprived of all my ornaments of dignity estimation and glory as being unworthy to weare them V. 33. Lay his hand that is to say use power ordaine a Law and enforce to stand to judgement V. 34. His feare namely his divine and terrible Majesty V. 35. It is not so I am quite beside my selfe amazed and doe not know what I say CHAP. X. VER 1. VPon my selfe as much as to say at my perill if there be any danger to be feared I will undergoe it V. 2. Doe not condemne doe not use thy absolute power for to destroy me and since mine own conscience doth not condemne mee shew mee the cause of this thy manner of proceeding that I may either bee contented with it or amend my selfe V. 3. Oppresse that thou shouldest use thy Soveraigne power in destroying thy creature without observing the course and order of justice and without the accused persons confession or conviction shine to favour and direct their enterprises V. 4. Hast thou thou art not subject to error nor ignorance as your worldly judges who are oftentimes forced to make severe inquisitions and proceed roughly with guiltlesse persons which notwithstanding is justified by the necessity of justice V. 5. Are thy dayes arâ— not thou eternall and doest not thou know in the indivisible moment of thine eternity all what hath been is and shall bee wherefore thou needest not to proceed by way of enquirie see Iob 7. 18. V. 13. Hast thou hid how can this agree that thou shouldest with the one and the selfe same free-will create me and destroy me doe me so much good and prepare so many evils for me V. 14. Thou wilt not acquit words spoken according to the judgement of the flesh which holdeth Gods visitations to bee punishments and vengeances V. 15. Righteous as Iob 9. 20. V. 17. Witnesses certaine proofes of thy wrath and indignation against me Ruth 1. 21. Iob 16. 8. Mal. 3. 5. V. 21. And of darknesse a figurative description of death V. 22. Without any order without any vicissitudes distinctions or varieties set in order of which things consist the greatest part of the beauty of this world the light is namely when the light is in the land of the living by the return of the Sunne The meaning is that all is there abissed and sunk into eternall night CHAP. XI VER 3. WHen thou mockest the Italian shalt thou mock namely God and us making us believe such absurd things as though wee were beasts or ignorant men Iob 34. 7. V. 6. Of wisdome this may bee understood of Gods Law or of his secret providence double that is to say the Law of God doth not only require the outward discipline and obedience wherein O Iob thou thinkest thou hast given satisfaction But it also requireth the internall and perfect conformity to God and to his will which is the spirituall meaning of it by which thou wilt finde thy selfe convinced Rom. 7. 14. Iames 1. 25. Divine providence hath likewise two faces of rigor and clemencie tempered and altered according to the wants of Gods children in this life by an unspeakable wisedom see Eccl. 7. 14. V. 10. If he cut off that is say if he destroyeth or restoreth V. 11. He knoweth mens inconstancie is the cause why he doth not alwayes proceed in the same degree not in the same manner with them V. 12. For the carnall mans bru ish understanding is ignorant of or doth oppose this wisdome of God V. 13. Stretch out according to the ancients gesture in praying not with their hands joyned together but with their armes stretched abroad and the palmes of their hands turned up towards heaven V. 15. Lift up thou shalt be freed from the confusion of conscience and wilt bee able to present thy selfe before God with a godâ—y confidence to call upon him and contemplate him see Gen. 4. 6. Iâ—â— 22. 26. V. 17. Shall be thou shalt be renewed in glory and prosperity even like as the day when it returns after the night V. 18. There is the Italian hath it there shall bee God will alwayes furnish thee with new matter to cause thee to hope perfectly in his grace V. 20. Shall faile aspiring to that good which shall never come to passe Iob 8. 13. giving up namely by reason of a totall despaire CHAP. XII VER 2. YEe are you believe you know as much and think you are as good as a great multitude of people put altogether shall die an ironicall kinde of speech as if he should say in your own opinions you are the only wise men in the world and with you shall all wisdome die V. 3. Who knoweth not these discourses which you so much brag of are they not common and ordinary V. 5. He that namely I who doe as it were hang dangerously and am in danger of falling under the burthen of mine afflictions Psal 35. 15. and 38. 17. Ier. 20. 10. a lamp
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-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
after the new benefit of the redemption in Christ which reneweth all things see Psal. 40. 3. and 96. 1. Rev. 5. 9. and 14. 3. V. 4. In truth with loyalty without any guile with perseverance without any inconstancy which are the two maine vices and corruptions which defile and corrupt all goodnesse which proceeds from man V. 6. By the word namely by the manifestation of his word and 〈…〉 tious decree or by his subsisting word which is the son as by a conjunct cause equall and cooperant Pro. 8. 27. Iohn 1. 3. 10. Colos. 1. 16. Heb. 1. 2. by the breath namely by his word and command Or by the subsisting spirit which is the third person in Trinity inseperable from the other two as well in essence as in operation see Gen. 1. 2. 26. Ioh 33. 4. PSAL. XXXIV THE title Changed his behaviour the Italian counterfeited that is to say feigned himselfe mad or changed his carriage and behaviour Abimelech in Samuel it is Achish but it should seeme that Achish was the name of the person and Abimelech the name of the Royall dignity common to all the Kings of the Philistines as Pharaoh in Egypt and Caesar in Rome c. V. 2. The humble or the meek the ordinary title of all beleevers V. 5. Looked through faith hope and prayer lightened comforted cheered and directed in their necessities and calamities V. 6. This poore man David speaks this of himselfe or brings in the elect speaking of him V. 8. Taste cleere your judgements that you may rightly know Gods goodnesse examine the trials and proofes which hee gives you of it and take pleasure and delight in it V. 12. That hee may see that is to say that hee may enjoy those good things as if they were in his present possession V. 18. Broken heart bruised and beaten downe with afflictions and troubles Or contrite and mortified by humility and patience Psa. 51. 17. Isa. 57. 15. and 61. 1. PSAL. XXXV VER 6. LEt their way let them have no light for their actions and enterprises nor bee guided by any good counsels nor have any firme subsistence V. 7. They hid for mee a phrase taken from hunters V. 10. All my bones that is to say I my selfe with all my strength and power Or I who am at this present quite consumed and extenuated as if I had nothing left mee but skin and bones V. 11. They laid the Italian they asked mee they laid faults unto mee and accused mee for faults whereof I am not only innocent but also ignorant V. 12. Spoiling the Italian discomfort the Hebrew word signifieth a privation from all help comfort joy and assistance V. 13. Sick that is to say afflicted with any kinde of calamity my clothing I pittied their afflictions and did humble my selfe in prayer before God to mediate fop them returned a phrase taken from the manner of praying which they anciently used namely bâ—wing their head downe to their breast And so is represented the continuance and assiduity of prayer proceeding from the heart and by this gesture returning as one should say back to its spring againe so to make a continuall revolution V. 14. I behaved my selfe the Italian I went about a description of an extream care and unquiet passion of the minde V. 15. But in mine adversity the Italian in my balting that is to say when I have been thrust out of my precedent happinesse and have been shaken by adversity teare mee with scoffes and calumnies V. 17. Destruction their ambushes and snares whereby they seek to make mee fall into perdition my darling the Italian my only one see Psa. 22. 20. V. 19. Winke a gesture of a malitious scoffer Prov 6. 13. and 10. 10. V. 22. Keep not silence doe not forbeare operating by thine almighty word V. 24. To thy righteousnesse righteous I am and innocent in this cause yet not any way meriting towards God nor perfect of my selfe see Psa. 31. 2. V. 25. Ah a terme of mi 〈…〉 as of a man that would incite himselfe to the full fruition of the pleasure which is shewed him V. 27. Which hath pleasure in the the Italian who will have the who causeth it and makes him enjoy it and granteth it him for the love hee beareth him PSAL. XXXVI VER 1. THe transgression through the experience I have of his wicked life I doe discourse and conclude within my selfe that he hath forsaken all manner of piety and feare of God V. 2. Flattereth himselfe hee doth incite and entice himselfe to sin by discoursing falsely of Gods patience of his owne wealth and prosperity of the delight and profit that hee reaps thereby anâ— otherslike baites of iniquiey Or hee covereth and cloaketh his sin see Iob 20. 12. V. 4. Vpon his hee bestowe this time of rest when hee is retired from other emploiments to plot those wickednesses which in the day time hee puts inexecution V. 5. Thy mercy it should seeme that these two vertues mercie and truth are for the faithfull and the other two of righteournesse and judgements for the wicked reacheth that is to say it is infinite and incomprehensible V. 6. Great mountaines that is to say it is eminent and governes all things Or it is firme and immovable Heb. the mountaines of God according as the Hebrews doe adde the name of God to many things to extoll the greatnesse of them see Psal. 80. 11. Ion 3. 3. a great deep the Italian abisse as well for his incomprehensible providence as also because that through his judgements the pomp and greatnesse of the world is abâ—ssed and sunk beyond recoverie V. 8. Satisfied this ought to be chiefely referred to Gods children who in this life have the grace of God in abundance in his Church and afterwards doe passe to the perfect possession of hiâ— glory and happinesse Psaâ— 16. 11. V. 9. In thy light the Italian by thy light that is to say in this world wee are vivified and enlightned in a lively faith and saving knowledge by thy spirit of grace and in the celestiall life the light of thy glory shall fill us and transforme us and make us capable of contemplating thee face to face and to enjoy thy presence for ever see Isa. 60. 19. 2 Cor. 3. 18. Rev. 21. 23. V. 10. And thy righteousnesse in defending and protecting their right against their enemies V. 11. Remove mee let it not make mee goe wandring out of thy house where liech the good of all faâ—thfull soules It seemes hee meanes his flights from Sauls persecutions 1 Sam. 26. 29. Psal. 11. 1. and 42. 6. PSAL. XXXVII VER 3. SHalt be fed like a sheep under the conduct and keeping of a good sheepheard V. 5. Commit by prayer recommend thy way unto the Lord and by faith assure thy selfe that hee undertaketh the care and conduct of it thy way thy businesses actions and all the passages of thy life V. 6. Shall bring forth shall make the truth of it
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
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
Jeremiah spake to Zedekiah and to the Priests Ier. 27. 12. In the beginning some take this at large as who should say in his first yeeres for afterwards it is said that this happened in the fourth yeere Others hold that this was in the first yeere of Zedekiahs raigne and in the first of the weeke of yeeres Exod. 23. 10. Lev. 25. 3. as also they will have in other places these Sabbathicall yeeres meant 2 Kin. 19. 29. Dan. 1. 1. The Prophet namely one of the Colledge of the appointed Prophets Ier. 26. 7. or professing to have propheticke revolations though he had none V. 〈◊〉 I have broken that is to say I have determined shortly to deliver my people out of the Chaldeans bondage figured by the yoake which Ieremiah did weare about his necke V. 8. The Prophets that is to say it is an ordinary thing for true Prophets to denounce Gods judgements upon grievous sinners as this people is and one ought not to suspect so much deceit in sinister predictions which cause offence as in favourable ones which doe gaine favour and applause yet the event will shew the truth Thus spake Ieremiah being not yet certaine of Hananiahs falshood as he was afterwards v. 16. 17. V. 16. Rebellion because that by thy false promises thou hast caused the people to be hardned in their sinnes and hast contrary to Gods will and to the the oath which Zedekiah had sworne 2 Chro. 36. 13. fostered his rebellion against Nebuchadnezzar CHAP. XXIX Vers. 5. BUild you by these meanes he signifieth that the captivity would be long v. 28. and exhorteth them to mitigate the troublesomenesse of it by all honest means V. 8. Which you cause to be dreamed namely inducing your false Prophets by bribes or flattery to speake as you would have them and to frame their predictions according to your minds V. 10. Accomplished and not before as the false Prophets said V. 11. End of evils which are past and hope for the time to come V. 15. Because because you believe false Prophets that are amongst you v. 21 24. which feed you with vaine hopes Heare ye Gods decree concerning the remainder of the Jewes which is yet in Jerusalem so farre are you which are out already from comming home V. 22. Rosted that is to say burnt with a soft fire V. 23. I know though they commit their wickednesses in secret and doe dissemble them before men V. 24. Speake that is to say denounce this prophecie against him here and then send it to him in writing V. 25. Zephaniah this was the second Priest next to the high Priest 2 King 25. 18. and therefore had great power in Ecclesiasticall businesses see Ierem. 20. 1. V. 26. Iehoiada if by this Jehoiada be meant the high Priest in the time of Ioash 2 King 11. 2 Chro. 23. the meaning is seeing it hath pleased God to establish thee in the Priestly Office doe thou imitate Iehoiada his example who upon an extraordinary occasion did use Soveraigne power in re-ordering of the State and Church and doe thou the like against Jeremiah who seeketh to subvert both Others thinke that this Iehoiada was Zephaniahs predecessor That is mad thus did prophane men scoffe the Lords Prophets because of their extasies and extaordinary motions see 2 Kin. 9. 11. V. 32. Shall not have that is to say I will cause all his generation to perish before the time of the promised deliverance come CHAP. XXX Vers. 3. FOr lo I will have thy prophecies as well of threatnings as promises bee preserved for posteritie the one for the comfort of the residue of my people and the other for their instruction in after times when I have re-established them to keepe them from falling againe into the same miseries through sinne V. 5. We have a representation of the peoples generall terror upon the Chaldeans comming V. 8. His namely the King of Babylons Yoake he hath a relation to the signe spoken of by Jeremiah Jer. 27. 2. V. 9. David namely the Messias descended from David according to the flesh and shall hold his place in being King over his people see Ezek. 34. 23. 37. 24. from hence it appeares that the perfect accomplishment of this promise is referred to Christ and belongs to the spirituall Israel V. 12. Incurable that is to say inevitable by Gods irrevocable decree V. 13. To plead the Italian to take in hand that is to say that seekes to stay my judgement by conversion prayers and other spirituall meanes to ease thee of those evils thou art threatned withall V. 14. Thy lovers namely the Egyptians and other Nations with which thou hast joyned thy selfe in league to the wrong of Gods pure service Jer. 22. 20. Ezek. 16. 37. 23. 22. Cruellone that is to say without any compassion by a desire of a just revenge and through a jealousie even to utter destruction Which must be understood of the impenitent people and not of the elect which were amongst them V. 17. They called thee thine enemies thought that I had for ever cast thee out of my favour and driven thee out of the Land of promise never to have either care or remembrance of thee V. 18. Heape that is to say raised up upon its owne floore The manner that is to say according to the ancient modell and forme A figurative Prophecie of the spirituall re-establishment of the Church by Christ. V. 21. And their that is to say my people shall no more be governed nor tyrannized over by strangers It shall have governours of its owne Nation who shall therefore be more pitifull and loving Deut. 17. 15. Isa. 62. 5. This being refeired to Christ signifieth that he shall really be of the Iewish Nation according to the flesh and that being like his Church save onely in sinne he shall take compassion enough of their miseries and infirmities Heb. 2. 17. 4. 15. Will cause him that is to say I my selfe will convert my people by vertue of my spirit seeing that of themselves they cannot nor will not do it and that without me it is impossible for man to doe it Ier. 13. 23. 31. 18. Lam. 5. 21. Ioh. 15. 5. CHAP. XXXI Vers. 1. THe same time namely of the Messias promised in the precedent chapter V. 2. Left of that is to say the deliverance out of Egypt and the bringing of the people through the Wildernesse ought to be an example and pledge to you of the new deliverance out of Babylon which I promise you and of everlasting salvation in Christ. The Sword from the Egyptians persecution with armed hand and from their cruell oppression Went that is to say in the signes and effects of my presence the Arke going before them Rest that is to say a place to settle and encampe themselves in commodiously Num. 10. 33. Deut. 1. 33. and afterwards a firme and peaceable habitation in the Land of Canaan Psal. 95. 11. V. 3. Of old the Churches reply
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
these lewish Exorcists mentioned also in other histories did operate by any gift of God and calling upon his name or by some unlawfull art Christ also doth not approve of them nor reprove theÌ„ but is content with confuting his adversaries by the example of these V. 28. But if I if you do plainly perceave that I dispossesse the Devill of the tyrannie which he hath usurped over soules and bodies Acknowledge that I am that great and onely King of the Church who onely have power to subdue mine enemie and take away his prey from him which otherwayes and to every other man would be impossible V. 29. Or else if the kingdome of God were not come the devill could not be overcome and consequently could not be spoiled Enter words taken out of Isay 49. 24. V. 30. He that here Christ begins another discourse The meaning is all those that are not joyned to me are mine enemies there is no mean between these two waies yet some sin through ignorance and those may be pardoned 1 Tim. 1. 13. others through hatred and malice against the light motion of the H. Ghost and in such the sin is irremissible Gathereth not he that doth not concurre with me in my work doth spoile and undoe it as far as in him lieth Or he that seekes his salvation any where but in me shall lose it everlastingly V. 31. Wherefore because that in this contrariety between you me you may fall in an extream degree which is irremissible I will give you notice of what nature this sin is that you may take heed of it Forgiven may be pardoned by true conversion in faith and repentance Against the that is to say against his action and proper operation which is to enlighten inwardly and to seale Gods truth within the heart giving it some relish there of and exciting some motion of Gods grace in it See Heb. 6. 4. 10 29. Shall not the cause whereof is Gods will who hath not appointed two regenerations or spirituall resurrections Nor hath not promised to begin again the work of his grace which was brought so farre as the gift of the Spirit when it is once destroyed by a generall apostacy and utter extinguishing of the gift V. 32. Speaketh shall out of his ignorance without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son not only against his person and his offices but chiefly against that which iâ— his proper operation namely his word which he doth outwardly reveal and teach as being the word and wisdome of God But whosoever that hath loosened the reines to the extreame wickednesse of his heart in words of blasphemy and outrage against God and his truth of which he hath had the seale and knowledge in his heart by Gods Spirit which is the extreame sinne of the devill and the damned and the very height of the wickeds malice Neither in this world that is to say never as S. Mark saith Or in this world by the effectuall application of the ministery of the Gospell and by finding the peace of conscience nor in the other by Christ his sentence at the last judgement See Acts 3. 19. 1 Thess 3. 13. U. 33. Make the that is to say put the case or grant that the tree be good or bad the fruits will be like it therefore seeing you are perverse you can neither thinke nor speak but perversely of me and of my workes V. 36. Idle word vaine and unprofitable word which serveth neither for the glory of God nor for the edifying of ones neighbour how much more then of blasphemous words V. 37. By thy this seemes to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions But the Lord doth extend it to a more generall sense namely that in Gods judgement man shall be judged by his words as the neerest and most ordinary effects and signes of what is in his heart V. 38. We would see a demand for curiosity or for a prophane cloak for their incredulity As much as to say worke some miracle as may be beyond all exception doubt or contradiction V. 39. Adulterous that is to say disloyall in Gods service Isay 57. 3. or a bastard and degenerate generation But the signe instead of the miracle which you desire I will give you an instruction by the figure of Ionah For as he after he had beene three dayes in the fishes belly went out to preach the will of God to the Ninivites so three dayes after my death I will rise againe Or by my resurrection Rom. 1. 4. I will convince all that shall contradict me and it shall be an undoubted evidence of the truth of my word V. 40. In the heart that is to say in the earth a popular kinde of speech for Christs sepulcher being hewne out of a rock was rather above then under ground V. 41. Shall condemne it that is to say their example shall serve to aggravate this peoples rebellion See Ier. 3. 11. Ezek. 16. 51. Rom. 2 27. V. 43. When the after Christ had confuted his malignant adversaries upon the occasion of the possessed mans deliverance he instructeth the people wishing them to beware that the devill have not any occasion to returne by Gods just judgement upon any new sinne for in that case the precedent benefit will aggravate the new ingratitude And under this figure he teacheth all them who have been delivered from the devils spirituall tyranny to beware left they fall into it againe for that he being driven out of his old habitation will endeavour to come into it againe with greater fury and ruine Now this threatning set forth to terrifie all men takes effect in none but only in such whose faith is but only for a time not lively nor soundly rooted as the elects is in whom Christ dwelleth and never departeth from them Dry places receptacles of evill spirits which are driven out of heaven and are not yet shut up in the infernall cloisters See Isay 13. 21. and 34. 19. Rev. 18. 2. and wandring in this lower part of the world to tempt seduce and hurt men taking no delight nor rest but in doing evill See 1 Pet. 5. 8. V 44. Empty Of Christ and of his Spirit to whoÌ„ as to the stronger he had yeelded the place Swept figurative tearmes as much as to say made ready to receive him all vertues which are hinderances and odious to the devill being rooted out and vices established thereâ—n instead of them V. 45. Seven that is to say a great number many spirits often possessing one body See Mark 5. 9. and 16. 9. V. 46. His brethren according to some they were his neerest kinsmen But yet some ancient write 〈◊〉 have beleeved they were some of Iosephs children which he had by a former wise and so commonly held to be Iesus his brethren seeing that Ioseph was held to be his
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
there was some passage over Iordan there as the Hebrew name importeth Others reade it Bethany but then it must be another besides that of Iohn 1 18. V. 29. The Lambe him whom God hath appointed to make expiation for sinne and take away the bond and kingdome and punishment of it by offering his own person in a sacrifice acceptable to God figured by the daily immolation of Lambes under the law the signification of all which hath been accomplished by him And it is more likely that the similitude is drawne from the Lambes of the daily sacrifices then from the Paschall Lambe which savoured more of a Sacrament in application of the expiation made then of an offering in making of it Now it should seeme that this meeting of Christ Iohn happened after Christs return out of the Desert where he was tempted by the Devill V. 31 I knew him not not by sight before God had revealed him to me when Christ came to my baptisme and did afterwards confirme it by the sight of the Dove The meaning is there is no collusion between us seeing that I did not know him but only by divine revelation which was given me because that I shou'd make him knowne V. 32. Bare record namely after the second manifestation of Christ by the token of the Dove V. 34. Is the Sonne whom the Prophets had declared should be the Messias Psal 2. 7. 12. Isay 9. 6. V. 39. The tenth so that there were but two houres of day more This seemes to be noted to shew the short stay that they made with him at that time and to distinguish this first degree of their vocation from the other Mat. 4. 18. after which they remained continually with the Lord. V. 41. First it should seeme he meanes that the afore said two Disciples being gone to look for Peter Andrew found him first V. 42. Cephas a Syriack word which signifieth stone See upon Matthew 16. 18. V. 45. Of Nazareth namely that hath his ordinary abode there V. 46. Said unto a him this is grounded upon this that Nazareth was in Galilee a countrey much mixed and infected with paganisme And also because the Galileans were a more grosse and idâ—otish people V. 49. Thou art the King a word proceeding from divine inspiration joyned to the admiration of that act of Deity namely for to see those things which are out of his presence V. 51. Hereafter that which I have told thee is but a smal essay of my Godhead which now after my baptisme when I shall have enâ—ed upon the publike exercise or mine office I will make to appeare more fully 〈◊〉 you by the ervice which the Angels shall do me continually Mat 4. 11. Luke 22. 43. Iohn 12. 29. And he seemes to allude to Iacobs ladder Gen. 28. 12. CHAP. II. VER 1. THe third day namely after the afore-said discourses or after his returne out of the wildernesse Iohn 1. 29. 43. Of Galilee an addition to distinguish this City from another of the same name which was in the Tribe of Asher Ioth 19. 28. Surnamed Cana the great V. 3. They have no this sheweth that the holy Virgin after Christs baptisme did more cleerely know his divine power which she desires him to shew in this present case of necessity V. 4. What have I Christ after his baptisme being come out of his private life and entred into the exercise of his sacred office did no more yeeld such humane submission to his mother as he did before Luke 2. 51. See Mat. 12. 48. and therefore he receives neither prayer nor admonition from her to shew that in the unfolding of his divine power he did use his own absolute free will according to his own wisdome and also that he is the onely intercessor towards his father and that none can be an intercessor towards him Mine hours I will doe the miracle which thou requirest but the moment of time prefixed by my Soveraigne will is not yet come See Iohn 7 8. V. 6. After the manner to serve for those frequent washings which were appointed by the law or were brought in by tradition Mark 7. 3 4. V. 11. Beleeved that is to say were confirmed in the faith which was as yet tender and feeble in them V. 12. His brethren See Mat. 12. 46. V. 13. Went up according to the law Exod. 23. 17. Deut. 16 16. V. 15. He drove them an act like to that Matth. 21. 12. yet not the same V. 18. What sign shew us thy calling and authority receaved from God to reforme customes in this kinde which have hitherto beene approved of Though indeed it was not a generall law that every Prophet should verifie his vocation by miracles Iohn 10. 41. V. 19. In three Christ will not shew them any miracle because the doing of it dependeth upon his good will and pleasure and because that in that act which he had done it being evidently good and laudable there needed no ex raordinary proofe and because they thorow their incredulity were unworthy of it And therefore hee referres them to his resuâ—rection and glorification by which the truth of his person and office would cleerely appeare See Mat. 12. 40. Rom. 1. 4. V. 20. This Temple some referre this to the restauration of the Temple made by Zorobabel others to the reparations and beautifyings which Herod added to it A worke which had already lasted six and forty yeares and lasted a long while after that V. 24. Did not commit knowing the hypoerisie and inconstancy of many of them he did not admit them into his ordinary society as he did his trusty Disciples but did keepe himselfe from them CHAP. III. VER 2. By night for feare of the Iewes persecution Iohn 7. 13. and 9. 22. and 12. 42. and 19. 38. V. 3. Except a man if of the sonne of Adam corrupt in his own nature and the sonne of wrath he doth not become the sonne of God by adoption of grace and regeneration of spirit V. 5. Of water he seemes to intimate two distinct and severall parts of this change and by water he meanes the expiation and remission of the sinne and by the Spirit the whole worke of regeneration and inward sanctification of man Or he sheweth the ordinary externall meanes of this regeneration which is baptisme and the internall power of the holy Ghost by which it hath all its efficacy V. 6. That which is a man who is naturally engendred by his father and mother who are defiled with sinne is also defiled for all things do participate of the quality of their originall and therefore hath in him the cause of death and no disposition to life Contrariwise man regenerate by the Spirit being made spirituall hath the seed of everlasting life in him according to the order and infallible consequence that the flesh is to death and the Spirit is to life Rom. 8. 13. Gal. 6. 8. Of the flesh this word signifieth here as well as in
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
not by the Law of the Romanâ— which did forbid all Romans and Greekes to become professed Iewes Verse 28. But Paul who it is likely wâ—â— iâ— some Chamber with many other prisoners and the doâ—res being opened hee might perceave by the Moone shine or otherwise what the prison Keepes did without but hee having no light could not see within Ver. 29. Sprang in he being secretly inspired to acknowledge that the miracle happened for the Apostles sakes Humbleth himselfe before God in their persons seeking to have part in that salvation whith hee might have heard say that the Apoâ—â—les did teach V. 35. The Magistraâ—eâ— it is uncertaine whence this instinct might come unto them but peradvâ—â—ture the earth-quake and opening of the prison doores was noised abroad in the Citie whereupon they might have some remorse perceâ—ving the Apostles to be divine men and Gods messengers Ver. 37. Being Romans that have by our birth place the right of being Roman Citizens Now by the Roman Lewes a Citizen of Rome could have no bodily punishment or â—orture inflicted upon him by the Magistrates of Provinces Let them come Paul doth not desiâ—ehere any satisfaction for himselfe nor any worldly honour but a publike acknowledgment of his innocencâ—e for the glory of God and advancement of the Gospell V. 39. Besought them or did appeare and miâ—igate them with good words To depart for to avoyd popular tumults V. 40. Comforted or exhorted them CHAP. XVII Vâ—â— 4. DEvout Greekes Prâ—selytes who had embraced the â—ewish Religion all but 〈◊〉 V. 5. Of Iason in whose house Paul and Silas lodged V. 9. Securitie to come and answer whensoever they should be called V. 11. More noble free and loyall Iewes in following the word of their God and endeavouring to obtaine the reward of their faith and the effect of their expectation being not degenerate thorow incredulitie nor gone astray from right judgment thorow the filthy passion of envie Ver. 12. Greekes gentile Proselytes V. 14. As it were and in the meane time going by land to Athens to avoyd the ambushes and provide for their owne safeties V. 19. Aâ—eopaguâ— Namely was Mars his Hi'l for so was the Palace called where the Athenians held their Senate Where Paul was brought either to be examined concerning this new Religion or only to â—eed the curiositie of those people V. 21. For all the this is intermixed to shew the reason why there was such a great concourse of people came thither by reason of Paul V. 22. I perceive this is spoken by the way of a milde insiâ—uation to avoyd offence and obtaine audience though indeed all your Aâ—henian customs and rites were but only superstitions and Idolaâ—â—ies V. 23. An Altar many Authors make mention of this inscription whereof the cause and originall is very uncertaine Peradventure it was to make even the strange Gods propicious to them Paul makes use of it onely to shew them that they had no cause thus absolutely to reject his doctrine and the God which he preached unto them under the pretence of an unknowne Noveltie V. 24. Dwelleth not he is an infinite spirit and â—â—lleth heaven and earth is not circumscribéd shut up in any certaine place as Idols are and is the Author of all good of which he makes men paâ—takers and receaves nothing of them for himselfe Nor requires any thing for all their dutie but that man should acknowledge and worship him in spirit and in truth V. 26. Of one blâ—ud of the same stock and race of Adam that as God is one and all the generation of man is but one all without any distinction of nations may tend to one end namely to know him and serve him Hath determined though hee hath appointed severall times for mens births and appointed them severall places for their abode yet are they all of one generation and therefore ought not to have particular Gods for every nation and province after the Pagan manner but one only universall one Creator of all V. 27. That they the end of man even since thorow sinne hee lost his first light of the knowledge of God ought to be to employ that little naturall light which hee hath remaining to observe and take notice of the markes and trackes of Gods Nature in his workes to serve him according to it and not runne a stray after Idolatry See Rom. 1. 19 20 23. Ver. 28. In Him thorow him and thorow his vertue which hee continually infuseth into his creatures for to maintaine them in their being Col. 1. 17. Heb. 1. 3. As certaine Namely as Aâ—atus a Greeke Poet. See 1 Cor. 15. 32. Tit. 1. 12. to shew that by naturall discourse many heathens had knowne Gods Image in their owne soules Whereby they mightraise themselves to that point to know that hee was an eâ—erlasting and infinite spirit 〈◊〉 and therefore can not bee represented by corporall and corruptible things nor be served in them V. 30. Winked at borne with men looking not after them to destroy them for their horrible Idolatries V. 31. By that man namely by Iesus Christ whom Paul nameth by his humanity peradventure regarding the Gentiles incapacity to apprehend the mystery of the Trinitie and incarnation and not to confirme them in the opinion of the multiplicitie of Gods Ver. 34. Areopâ—gite a Senator or judge of the Areopagus CHAP. XVIII VER 2. IEw who was already converted to the Christian â—aith whereof notwithstanding wee finde no mention made elsewhere In Pontus a province of Asia Claudius the Roman Emperor Ver. 3. Tent makers which in those dayes were made of leather V. 5. Was pressed had an extraordinary and vehement motion of Gods spirit those holy men having many severall times and degrees of divâ—ne inspirations and raptures V. 6. Your bloud let the cause of your perdition be imputed to you alone See Ezek. 18. 13. Ver. 7. Thence Namely out of the Synagogue And entred to preach the Gospell and keepe the assemblies of beleevers without removing his habitation from Aquila his house according to Christs Commandement Matth. 10. 11. Worshipped was a Proselyte and a devoâ—â— man V. 13. To the Law Namely of Moses which is the Law of our Nation according to which Law the Romans permit us to live and governe our selves and to judge those that are of our Nation V. 15. And names he seemes to have a relation to that the Romans beleeved that the Iewes worshipped a meere name Because that having no corporall figures of the Deitie they held the great essentiall Name of God in great reverence which therefore they also kept secret and did forbeare to utter As if Gâ—llio should say you 〈◊〉 worship one name and the Christians another a conceipt and words of an ignorant and prophane man V. 17. The Greekes Namely the Gentiles and it is likely that to favour those of their owne Nation who had haâ—houâ—ed and protected Paul against the Iewes they undertooke to bee revenged upon them with deeds assuring themselves
righteousnesse and life is thorough grace it must bee so absolutely and purely without any intermeddling of mens righteousnesse or the Law for these two meanes cannot agree with one another Romanes 11. 6. Galatians 3. v 12. 18. The promise which in these passages is alwaies taken by the Apostle for the free and Evangelical promise and not the legall V. 15. Because that is to say it is cleere that these two meanes of obtaining life and righteousnesse cannot consist together for the law is altogether rigorous requiring perfect obedience or denouncing death and condemnation to the transgressors whereas contrariwise the promise is but a messenger of grace and reconciliation For where this is proved because that man doth not truly know his sinne nor doth not feele the mortall sting of it but only by meanes of the Law working effectually upon his conscience Verse 16. Therefore because that first means of obtaining righteousnesse by the law which God hath granted unto men hath thorough sinne beene made not onely unprofitable but even quite contrary and deadly wee must of necessity have recourse unto the other which is faith which onely amoÌ„gst other vertues can in this case agree with Gods meere grace seeing that the operation of faith is not to acquire or merit but only to receive what is given to us Iohn 1. 12. Bee sure as grounded upon God and his immutable pleasure and Christs perfect and everlasting righteousnesse and not upon mens variable will and inconstant obedience See Ezek. 16. 61. Rom. 9 11. 11. 19. To all namely to the spirituall seed according to the faith of which God intended to speake in that excellent promise I will bee thy GOD and of thy seed after thee Genesis 17. 7. Not to that onely not onely to the nationall believing Iewes who have been kept under the Pedagogie of the Law and under a directour to Christ without trusting therein for their righteousnesse and salvation Verse 17. Before him with a spirituall and divine paternity which consisteth in example of faith according to which God can make whom he will Abrahams childe Matth. 3. 9. as he of nothing created all things and raiseth the dead and according to his paternity hee judgeth who are Abrahams true children which he approveth of whereas in mens iudgements the Iewes onely ought to bee so According to others the meaning is that as God is not onely father in grace of those which are alreadie but of all such likewise as he shall hereafter create by his omnipoâ—ent word Abraham likewise by some correspondency hath beene reputed father of the Gentileâ— who had neither spirituall life nor quality such as was required for to be his children Ephes. 2 12. And calleth that is to say by his word hee makes them to be and as if one should say to appeare for that end for which he hath appointed them as he did in the creation of all things and in the miraculous resuâ—rections wrought by Christ Let there be light â—azarus come forth c. Vease 18. Who namely Abraham Now hee sheweth by example of Abrahams beliefe touching the particuler promise concerning Isaack what the true faith of al his children should be concerning the general promises of grace Against hope against all causes arguments and appearances of naturall hope In hope that is to say concerning a firme spirituall and supernaturall hope by reason of Gods promises Verse 19. Hee câ—â—si leâ—ed not he stood nor stopped not upon the order of nature â—ccording to which all hope of issue was taken away from him So true â—â—â—th overcomes all apprehension of a mans owne impotency thorough the lively perswasion of Gods promises Verse 20. Giving by acknowledging his Soveraigne truth and infinite power above all inferiour order or contrary difficulty glory being set upon the highest point of emmency above all other things Verse 22. It was God by reason of his faith held him to bee as sufficiently disposed to obtaine the â—ccomplishment of the promises as if he had had all the righteousnesse required by the law to receive Gâ—ds Benefiâ—s Verse 23. For his as if it had been some peculiar act or priviâ—edge of Abrahams whereas it was a dâ—cumenâ— and an example of iustifying faith common to all his spirituall children Verse 24. On him namely in God who in Christs mâ—st glorious resurrection gave an eâ—â—ay of his power to raise spiritually all beleivers and hath in the same resuâ—rection placed all the causes of their resurrections Rom 6. 4. Verse 5 Delivered namely to death by the will of God For our to make an expâ—atioâ— for them by his death For our justification namely to shew unto us how wee were absolved as it were by manner of solemne iudgement CHRIST our surety being returned to life after hee had made an â—nd of satisfying for us for a certaine argument that God was fully reconciled to us and that life was gained for us which could not have beene is hee had remained dead for the continuation of the payment would alwaies have shewed the imperfection of it See 1 Cor 15. 17. CHAP. V. VER 1. WEe have that is to say God is made propitious unto us in Christ who by the faith which hee creates in us causeth us to enjoy this reconciliation by vertue whereof our conscience is so firmely grounded that wee doe it as it were by anticipation in this world by a lively hope that eternall glory which is prepared for the children of God without being moved by any temptations or â—eâ—â—en downe by any terrour or confusion Verse 3 Not onely wee doe not reioyce unspeakablâ— and gloriously 1. Pet. 1. 8. onely by reason of the hope of future glorie but also by reason of our present afflictions which are an assured proofe unto us thereof 2. Co. 4. 17. Phil 〈◊〉 28. That tribuâ—ation that the holy Ghost â—oth thorough tribulation frame us to patience in which God doth from time to time give us assured proofes of his grace and protecâ—â—on whereby we conceive a sound hope in him grounded upon the love which hee â—eâ—reth unto us which he hath given us large cause of feeling and hath lively sealed it in our hearts by his spirit of adoption V. 5. Maketh not ashamed that is to say doth not deceave one nor prove vaine nor proveth not to be as an illusion V. 6. For when the greatnesse of this love of God is shewed therein that he did shew it when we were deprived of all power of rising againe of our selves being wholy dead in sinne In due time in the point of the worlds extreamestâ—eed when the misery and cuâ—â—e thereof was come to the up shot when all people even Gods owne people were altogether corrupted And even just at the time which God had appointed V. 7. For scarcely a redoubling of the same reason because that God loved 〈◊〉 thâ—n whâ—n weâ— wâ—re altogether not onely unable to get salvation but also utterlâ— unâ—o thy of it V 8 Commâ—ndeâ—h
from it Matth. 6. 24. Of obedience to the law of God unto righteousnes namely to be approved by God under which is also comprehended the reward of life V. 17. That ye were that having heretofore bin slavs to sin God through grace hath freed you by the Gospel to which you have willingly submitted your selvs as to the pattern model of your regeneration like unto a mettal which is melted or some other soft kind of stuffe which taketh its forme from the mould into which it is cast V. 19. I speak this similitude of corporall slavery doth not perfectly agree with the necessity and â—e of serving God wherein there is no force at all used and where Gods spirit inclineth the soule to a milde and voluntary obedience but the weaknes of your understanding in wel apprehending this liberty alien from al manner of licence and indifferency and in wel using of it requireth to have the matter laid open to you under such terms See 1. Cor. 7. 22. and 9. 21. 1. Pet. 2. 16 your flesh namely the natural vice of ignorance and perversnes of understanding which remaineth inbelievers and makes spiritual things hard for them to apprehend in their own naturall sence and to make good use of them unto iniquity namely actual iniquity V. 20. For when you must not divide your service for when you were under the yoak of sin righteousnes had no power over you therefore likewise now that you are under the kingdome of righteousnesse you must utterly renounce the tirannie of sin V. 21 What fruit consider what was the reward of your bondage then it was nothing but death therfore by the lamentable and horrible state that you were in then you may judge what a happy state you are now brought into to cleave unto the one and altogether flye the other See Rom. 7. 5. V. 22. Yee have you reap this good by your subjection to God that you are even in this world sanctified and regenerated to newnes of life a true beginning and pledge of the everlasting and glorious life V. 23. The gift namely of these 2. works of Gods grace towards you and in you namely of the free justification and spiritual sanctification wherof the first is the cause and the 2. the beginning and introduction into eternal life thorow Christs benefits who got you the first by his blood and obedience and the other by his spirit CHAP. VII VER 1. FOr I speak he speaks this to shew that hee did specially direct his speech to the Iews who in all reason should have bin best instructed in al the effects of the law Now all this is to declare and confirm what he had spoken Ro. 6. 14. that believers are no more under the law and the effect of sanctification no more then the benefit of justification cannot be expected nor hoped for by the law but onely by Gods grace in Christ The law this may be understood of all laws obligations or personal covenants the power whereof ceaseth upon dead men as the marriage bond doth which is the strictest of all V 2. From the laws from the tye of marriage and from that bond wherein right she was tied to her husband V. 4. Ye also Christ hath ingrafted us into his mistical body and hath appropriated us unto himself to be the sole master of our consciences and the beginning of spiritual life in us by vertue of his resurrection by which he was really made the head of his Church hath received the fulnesse of his spirit to distribâ—â—e it unto the Church and produce in it the resemblance of his resurrection Ro. 6 4. and so he hath losed us from the hard command of the law which only condemned our consciences and by its inexorable vigor and impossible instances did drive men toâ— desperate rebellion are become al this former right which the law had to condemne and the power of kindling sin is annihilated in your behalfe even as if you were dead Ro. 6. 7. V. 5. For when it was convenient that wee should be thus appropriated to Christ to obtaine the end of directing our actions to God and to his service for whilest we were in our natural corrupted state having no other guide but the law the perverse affections which are the roots of sinnes being pricked forward rather then corrected or repressed by the law did produce their effects in all the parts of our soule whereupon there grâ—w nothing else but multiplication of causes of death By the law because it did exasperate and inflame that which it could not correct even as one contrary which is not able to overcome the other contrary doth strengthen it 1. Cor. 15. 56. In any members Sâ—e Rom. 6. 13. V 6. Delivered freed from that harshnesse of the law by which sinne being brought to dispaire did kindle more and more Wherein namely in sin Ro. 6. 2. whereupon the kingdome of sin being destroyed in beleivers the aforesaid accidentall effect of the law doth also cease namely of provoking the malignity of it Hold like slaves in iroâ—s Should serve namely God In newnesse moved and driven thereunto by this new power of the holy Ghost whereas the law did nothing but shew man his duty as in writing or picture without giving him any lively and effectual power therefore whereupon this old means of righteousnesse and holinesse hath been annihilated as impotent and unprofitable V 7. Is the that is to say is the law cause of sin or hath it any malignity or vice which of it own nature doth produce any such effect as to exasperate sin nay I had contrariwise the law discovers and condemns sin perfectly even in its first and smallest motions now the Apostle here doth represent himselfe in his former state of Pharisee very zealous of the law and how by it in his serious meditations and exercises hee could never obtain any victory upon sin but there alwayes was bred a furious provocation of sin by it V. 8 But sin that is to say considering the extreme rigor of this commandment which condemned me to death for this concupiscence which is unavoidable my natural vice was too far from being corrected or extinguished threby that did I through despair abandon my self to an indifferent desire seeing that all my labour to represse some part thereof was in vaine Was dead as it were a sleep and deaded if it were not kindled again by the law working lively upon the conscience for then the opposition of it against the evil which raigneth in sin causeth one to grow obstinate against 〈…〉 nd the aforesaid despaire for not being able to give it full satisfaction drives a man to give over all manner of endeavour and affection of studying to doe it V. 9. I was namely in the time of my Pharisaisme when I considered nothing but only the bark and out-side of the law and the outward discipline of it without entring into this profound cogitation of the spiritual
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
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
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
bee altogether rejected Or by singular miracle having not beene framed noâ— prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ— my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â—3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâ—ipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâ—s also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. â—hâ—sse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râ—ject likewise any thing as may induce you thereunto by a necessary consequence also vaâ—ne which you will not agree unto seeing you yet persevere â—â—d glory in the profâ—ssion o 〈…〉 V. 15. 〈…〉 d we which likewise was most abâ—urd and impossible to â—erswade the châ—â—ches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A â—â—llen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâ—fe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ— this world is alwayes mostwiâ—tâ—hed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâ—tch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâ—eâ—a wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâ—ce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mâ—n the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâ—ivation of his elect when he shall namely when the sonne oâ— God who in quality of Mediator hath bin established king or the whole world â—â—d especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâ—hout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch 〈…〉 g the meaner forâ—e thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâ—e to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary â—ite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
advanceth it self in this world God hath on earth an inferiour walking and moveable habitation which is the Church in travellers estate in this worlds pilgrimage Such as the Tabernacle in the wildernesse was being compared to the glorious Temple built by Solomon in which there was a sound and immoveable firmnesse and an infinite increase of Gods signes and gifts ten candlesticks for one and ten tables for one though there were but one ark of the covenant in both and so both in heaven and earth the Church hath but only one God and Redeemes You namely you Ephesians and all the particular Churches in the world Through the Spirit that is to say Spiritually or by the power of the holy Ghost CHAP. III. Vers. 1. I Paul this discourse is interrupted untill vers 14. and from that ought to be supplied in this manner I Paul bend my knees before God The prisoner the Apostle writ this letler from Rome whither he had been carried prisoner Acts 27. 1. and 28. 10. Ephes. 6. 20. Of Iesus Christ for him and for his service in the ministery of the Gospel amongst the Gentiles for which I am persecuted by the Jews and have by them been delivered to the Romanes V. 2. If ye have this is a kinde of affirmation rather then a doubt as Ephes. 4. 21. the meaning is seeing it is cleer that you have heard of it V. 3. The mysterie namely the sacred doctrine of the Gospell incomprehensible to humane understanding if it be not revealed to God see Mat. 13. 1â— Ephes. 1. 9 Coloss. 2. 2. and 4. 3. 1 Tim. 3. 9. 16. others refer this mystery simply to the vocation of the Gentiles V. 4. Whereby as well in the substance of the things that are written as in the manner and stile which is altogether divine and spirituall V. 5. Was not namely by a reall and present effect nor by any singular declaration of the times and means for otherwise the Prophets knew it in generall and had declared it Or he would say That God before the Gospell never had used that indifferency of Nations in the communication of his grace Prophets namely of the new Testament Acts 11. 27. and 15. 32. Rom. 12. 6. 1 Cor. 12. 10. By the Spirit namely by instructions and revelations of the holy Ghost V. 6. Fellow heirs in common with the beleevers of the Jewish nation and with Christ himselfe Rom. 8. 17. Gal. 3. 29. His promise namely of the goods promised to Abraham and all his spirituall off-spring in vertue and for the love of Christ who is the true foundation of it V. 7. Effectuall working that is to say Unfolding in me his divine power and accompanying my ministery therewith as well in necessary gifts as in a miraculous blessing and perpetuall assistance V. 9. The fellowship the Italian the dispensation how God will in these dayes reveal this secret councell of his communicate the grace of it and cause the effects of it to be felt Who created he means the new and spirituall creation of the Church see Isa. 65. 17. 2 Cor. 5. 17. Ephes. 2. 15. All things namely the whole state body and parts of the Church V. 10. Principalities namely the good angels see Rom. 8. 38. Ephes. 1. 21. Col. 1. 16. and 2. 15. 1 Pet. 3. 22. Might be known that in the glorious renewing of the state of the world by Christ not onely men but even the Angels themselves who desire to look into the very bottom of this mystery 1 Pet. 1. 12. may have a new document of Gods wisdom in an effect divers from what he had shewn at other times the wayes and effects thereof varying but alwayes for the better according to his will and pleasure V. 11. In Christ establishing in him all the causes and means of the accomplishment of it V. 12. In whom namely by vertue of the union which we have with him in the Spirit through faith Boldnesse the Italian the liberty namely that free accesse which is contrary to the terrours of conscience to Gods rejection V. 13. Wherefore seeing God through my ministery hath made you Gentiles partakers of his grace in Christ though I be therefore persecuted by the Jews yet have you no cause to be discomforted thereby but rather take it for a holy glory that God will have me suffer for your salvation and that in my sufferings the faithfulnesse of mine Apostleship is approved and confirmed V. 14. For this cause here the Apostle goeth on again with the discourse which hath been broken off from the first verse I bow namely in humble prayer V. 15. Of whom who being Christs father by nature and by adoption father of the whole Church which is as his family and troop of his children as well of those which are already glorified in heaven as of those who are yet living in the world by faith see Ephes. 1. 10. V. 16. The riches namely the glorious treasures of his spirituall gifts which he powreth down upon those that are his Or the abundance of his glorious grace and mercy as Rom. 9. 23. Ephes. 1. 7. Phil. 4. 19. Col. 1. 27. In the inner man namely in the gift of regeneration and in the state of spirituall life which is eternall and not exposed to the senses but known by God and felt by the beleever in his soul see Rev. 2. 17. V. 17. May dwell may perpetually be present in vertue grace and Spirit by means of a continuall act of lively faith in him That ye being namely that ye having stamped and planted in your heart a firme intimate and invariable châ—â—ity towards God and men which is the proper and inseparable effect of a lively faith V. 18. Comprehend namely to attain to everlasting life and to the perfection of the knowledge and fruition of that infinite mystery of which he had spoken vers 8. which were riches that were inscrutable in this life Or to the accomplishment of the spirituall building of the Church according to all the dimensions of it whereupon he had said they were founded Ephes. 2. 20. and 3. 18. see Revel 21. 16. What is the a figurative description of the infinitenesse every way by a similitude taken from the dimensions of the Temple applied to the heavenly Jerusalem founded in this world and finished in Heaven as Revel 21. 16. V. 19. Knowledge namely humane knowledge in this life That ye might that ye may come to the height of knowledge happinesse and glory when you shall be filled with Gods presence and satisfied with the sight of his face Psal. 16. 11. and 17. 15. and that he shall be all in all 1 Cor. 15. 28. V. 21. By Christ namely the subject of whose glory is Christ and his benefits Or as the Father manifesteth and communicateth himself in him alone so let him be acknowledged and worshipped in him by all beleevers Iohn 14. 13. 〈◊〉 Cor. 4. 6. Philip. 2. 11. which is opposite to all vain glorifying
appeared nor the glorious manifestation thereof all that is yet in safe custody with God in Christs person Strive therefore to attaine to that Soveraigne end by a continuall exercise of holinesse Phil. 3. 11. 12. 14. V. 4. Who is our namely in the communion of whose Spirit you subsist in this state of spirituall life whereof Christ is as it were the root and spring which gives and preserves it V. 5. Your members namely all the affections motions and concupiscences of corrupt nature whereof is composed all that masse of vice which is called the body of sinne Rom. 6. 6. Col. 2. 11. Or by members he meanes all the vicious actions of the body Rom. 8. 13. V. 6. The children See upon Eph. 2. 2. 5. 6. V. 7. Walked that is to say which you sometimes practised Ye lived when you see all your heart and delight in them and were wholly given to them as men in whom sin raigneth V. 10. Which is renewed the renewing of which is not fulfilled in an instant but goeth forward by degrees in holinesse according as the lively enlightening of the Holy Ghost encreaseth by meanes whereof all the remainder of the worke of regeneration is accomplished Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23. V. 11. Where there is in which worke of sanctification all these regards conditions and qualities doe neither availe nor hurt And God in producing of it hath no respect unto them But Christ Christ alone apprehended by faith for the remission of sinnes is the onely spring and cause of all good and salvation to all believers and living and working in them by his Spirit to regeneration V. 14. Above all these the Italian instead of all these to the end that you may worke all these particular things Get you a habit of charity which is the root of all these vertues The bond namely the only meanes of a true and perfect union which ought to be between believers aboue all humane conjunctions and which containeth perfectly in it selfe all the duties whereby men are joyned with God and one with the other V. 15. Of God namely that holy tranquillity in your Spirits and that spirituall concord which God requires and creates in his beleevers Rule namely governe and temper all your affections so that they may all yeeld and have a relation thereunto In one body namely in the communion of the Church which is Christs body Thankefull for the benefits received from God and men V. 16. Let the word namely the doctrine of the Gospell have a firme seate in your hearts and in the middest of your Church and as the soule dwels in the body to preserve it alive to cause it to grow and operate by it So let this active truth be in you in abundant fruits of good workes With grace in a godly gracious manner which may allure and edifie the hearers See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts by a lively feeling of the soule and not with the lips onely V. 17. In the name calling upon his holy Name and according to his command and to his honour and service V. 18. In the Lord namely as it is fitting for women that are in Christs communion as members of his Church Or according to his command Or in respect and by vertue of him V. 20. In all things which belong to the right of parents and whereunto children are lawfully bound Ephes. 5. 24. V. 21. Lest they be lest they put off all manner of affection and desire of being thankfull to you Despairing through your immoderate rigor of obtaining your good wils Or lest they lose all joy of heart and so run into precipitate resolutions V. 22. In all things as v. 20. According to the namely your corporall and worldly masters As Eph. 6. 5. Eye service See upon Eph. 6. 6. V. 24. Of the inheritance namely the heavenly inheritance which though beleevers doe obtaine meerely by vertue of their adoption yet it is promised unto them likewise by the name of reward and guerdon for to incite them to doe well The Lord who being the Soveraigne Lord of all giveth and appointeth to every one his vocation and thereby exerciseth his command in the world CHAP. IV. Vers. 1. EQuall that is to say all enterchangeable duties of masters to servants V. 2. Watch being alwaies attentive and ready and fittingly prepared to present them unto him V. 3. Unto us as to other Apostles and Evangelists who are not prisoners as I am A doore namely that he will give us opportunity and occasion to preach his Word being at libertie V. 5. Without namely infidels and those that are strangers to the Church to give them no cause of offence or of hating persecuting and slandering the Church but rather to gaine them to you and edifie you V. 6. With grace with holie and spirituall mildenesse and in a fitting manner With Salt namely with wisedome and discretion or with good understanding which may excite and please the taste of the hearers See Marke 9. 50. V. 7. In the Lord in his worke or in the communion of his mysticall body V. 9. Onesimus some thinke it is the same as is spoken of Philem. 10. V. 11. Of the that are Jewes converted to Christianity These onely are Or mine onely workecompanions In Gods Kingdome which have been c. That is to say those that are with me and are worthie workmen The Kingdome namely in preaching the Gospell by which God gathers together and governes his Church and distributeth his everlasting goods V. 12. Labouring servently the Italian fighting assisting you in your troubles and oppositions with his servent prayers to God Perfect being no longer children but of full age in strength and understanding to know and performe the will of God See Matth. 5. 48. 1 Cor. 14. 20. V. 13. Laodicea these two Cities were neere Colosse Col. 2. 1. 16. From Laodicea it may be understood of some Epistle that the Apostle writ to the Laodiceans which was to be communicated to the Colossians and is now lost like divers more 1 Cor. 5. 9. Phil. 3. 1. yet without any diminution of the perfection of holy Scripture which consists not in a certaine number of bookes but in the full revelation of all the doctrine which is necessary to salvation and questionlesse hath in other places the same doctrines as were contained in those Epistles which are lost V. 17. In the Lord namely in his worke and service Or looke to the degree of service which thou holdest in the communion of his body V. 18. Remember that you may assist me with your prayers to confirme you in the faith by mine example and to give me occasion of comfort by your perseverance and other vertues Grace namely the grace of God in Christ. THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT SAint Paul as Saint Luke reports Acts 17. had by his preaching converted divers Iewes
and foment this light and this fire of the gift of the holy Ghost and especially of those gifts which have a relation to the holy ministery See 1 Thes. 5. 19. 1 Tim. 4. 14. By the putting for God did joyn his grace and power to his sacred Ceremony which was appointed by Christ did then likewise begin the miraculous gifts of his Spirit Act. 8. 17. 19. 6. Of my hands it should seem that by the imposition of St. Pauls hands Timothy received the miraculous gifts and by the imposition of the Colledge of Elders hands 1 Tim. 4. 14. he was installed in the ministery with a publique blessing V. 7. For God the meaning is kindle up Gods gift and doe not let it goe out nor be smothered up through bodily feare For such a kinde of feare is no wife the worke of Gods Spirit but is quite contrary to it Which is here said because that peradventure the Churches afflictions and especially St. Pauls had terrified and affrighted Timothy Of love namely a holy love of God and of Christ with which the beleever being enflamed doth freely suffer all manner of adversities Of a sound mind by which the holy Ghost restoreth the troubled soule to tranquillity and keepes away such turbulent passions as feare it Others of moderation wisedome and of a sound understanding V. 8. The testimonie of the Gospel or of the free profession and preaching thereof Be thou partaker dispose thy selfe to beare couragiously thy part of the crosse which is joyned to the profession of the Gospell Or professe them publiquely that in the Gospels cause for which I suffer thou hast all things common with me According to being upheld by the strength of his Spirit or making use of his power therein and not trusting in thine own strength nor in worldly means V. 9. An holy by a Divine and Heavenly and not by a humane calling or by which we are sanctified Given us which hath been used towards us in our everlasting election In Christ See upon Eph. 1. 4. V. 10. Abolished hath perfectly freed his from eternall death so that for them there is no more death he having abolished the cause thereof which is sinne and also taken away from corporall death the sting of curse and the power of keeping his members and beleevers perpetually under it 1 Cor. 15. 54 55. Through the Gospel seeing that in it is set down not onely the knowledge of this spirituall life but also the fruition of it by faith V. 12. That which I have committed that is to say the right to the crowne of eternal life is already mine through his grace though I am not yet possessed of it but he himselfe keepes it safe for me to give it me at his appointed time 2 Tim. 4. 8. Or he meanes according to the Hebrew phrase the soule departing out of the body Psal. 31. 5. Against that day or untill that day namely untill Christs comming to judgment V. 13. The forme namely the doctrine which I leave as a patterne or example for all men to imitate as wel in the substance as in the manner of teaching it See Rom. 2 20. 6. 17. Sound See 1 Tim. 6. 3. In faith by these words he signifieth either the two principal parts of Christian doctrine Or the two vertues by which the Apostle had taught it as 1 Tim. 1. 14. or by which Timothy was to keepe it Which is namely the spiritual faith and love which Christ teacheth and frameth in all the true members of his body V. 14. By the holy Ghost namely by his power and grace which thou oughtest carefully to employ to this effect V. 15. Which are in namely the Christians of Asia who until that time had kept company with Paul See a Tim. 4. 10 16. V. 18. Of the Lord namely of him himselfe or of the Lord for Jesus Christ his sake Unto me or generally to the whole Church CHAP. II. Vers. 1. IN the grace in the lively feeling and firme apprehension of Gods grace by vertue of the reconciliation made by Christ or in the gifts and in the power of the holy Ghost which are bestowed upon all those who are members of his body Or in the sacred calling which thou hast in Christs service as Rom. 1. 5. Eph. 3. 8. V. 2. The things namely the doctrine of the Gospel and the precepts of the sacred ministery Commit thou namely in teaching and maintaining them in the publique office of Pastors V. 3. Thou therefore this is spoken in the sequel of verse 11. V. 4 With the affaires namely in other affaires and employments of an ordinary course of life which might draw him away V. 5. Strive for masteries 〈◊〉 publique sports and exercises as Fencing or Wrestling c. Lawfully namely according to the laws of the exercise accomplishing all the actions therein required even to the last V. 6. Must be first as I exhort thee to be faithfull in thy labour so I do assure thee of the reward according to Gods infallible promise V. 7. The Lord give thee he confirms this exhortation because that Timothies endeavour should not be in vain but being upheld by the Apostles prayers it should be blessed by God with a great increase of lively light and understanding Or he means I do desire this of God for thee do thou therefore likewise endeavour thy self therein that my desire may not prove vain by thy neglect V. 8. Remember so that by the hope of thine own blessed resurrection which depends upon Christs thou mayest be strengthned and born up in all thy troubles 2 Cor. 4. 13 14. V. 9. Wherein namely in the preaching and ministery whereof Is not cannot be stayed nor hindred Phil. 1. 12. V. 10. Therefore namely through the faith and hope I have which is grounded upon Christs resurrection For the Elects sake not onely for having preached the doctrine of salvation to them but likewise to give them a lively example and confirmation in faith patience and perseverance 2 Cor. 1. 6. and 4. 15. Which is whose foundation and onely cause is Christ and cannot be obtained by any other means but by the union with him through faith V. 11. It is a lawfull namely that a Christian ought voluntarily and constantly to suffer for Christ as he hath said before V. 13. He abideth that is to say this deniall on Christs side doth not make him any way fail in his duty but in him is an act of loyall righteousnesse which he alwayes performeth whereas in men it is perfidiousnesse V. 14. Before the Lord calling him to be a witnesse of this command and a judge against the breakers of it see 1 Tim. 6. 13. That they strive not that in matters of faith and religion all vain curious and sophisticate disputations and all passionate altercations may be avoided which produce no edification V. 15. Dividing the Greek terme is taken from the laying straight of high wayes or from drawing the lines of
in that he proves the foresaid things by the event namely because Christ doth now shew himselfe to his believers in effect powerfull enough to free them from temptations and from the terrors of death and judgement he himselfe having tried the same agonies for them and overcome them CHAP. III. Vers. 1. WHerefore Let the qualitie of King of the Church which Christ hath as hath been said before induce you to respect that of Prophet and Doctor which he begins to speak of now Consider be attentive and give reverence and obedience to Christ who hath been appointed by God to be the great Prophet to bring us tidings of the Gospel of which we all make profession and high Priest also Now in this Chapter and the next he talkes of the first which is the Prophetical Office and in the fith of the Priestly Office V. 2. Who was the Italian who of whom may be spoken in all perfection and in an higher sense that which was spoken of Moses Numb 12. 7. which seemes to be mentioned by the Apostle to shew the Hebrewes who were great admirers of Moses that by extolling of Christ he did not take any thing away from Moses but did onely teach how proportions should be kept and the degrees of honour due to each of them V. 3. For this is the reason of the exhortation verse 1. This man hath been by the Father placed in a degree and office beâ—itâ—ng the Highnesse of his Person In as much to draw the Hebrewes mildely away from their unmeasurable esteem which they held Moses and his Law in to the prejudice of Christ he sheweth that Moses in his person and office is infinitely inferior to Christ in as much as Moses is man Christ is God Moses is in Gods House as a member and servant Christ is the Builder and Lord of it as he is the Son vvhereupon he concludes verse 7. that Christ ought not to be disobeyed under pretence of any other authoritie seeing that no man is to be compared with Him V. 4. For every this comparison is grounded upon a thing which every one knoweth namely that every house must have a builder and was not made by it self and that the Architect is more excellent then the building So that if Moses hath been a beleever in the house of God this house must have had a builder and that is no man but Christ who therefore is far greater then Moses who in his own person hath been but a part of this building nor in his office any more then a servant All things namely all the parts of the Church Ephes. 1. 10 and 3. 9. as well in framing them by his word and Spirit as in gathering them together in himself Is God namely as he is of divine nature and not meerly man as Moses V. 5. For a testimonie truly to relate as a faithfull witnesse not his own words but those which he had heard of Christ Acts 7. 38. whereas Christ speaketh nothing but his own word vers 7. V. 6. Over his own that is to say He is not in Gods house onely as a servant and a steward but over it as his own like the Lord and master of it If we for perseverance is the true effect and mark of those who are living members of Christ and of his Church see Rom. 11. 22. Colâ—ss 1. 23. Heb. 3. 14 and 6. 11. The considence and rejoycing the Italian the freedom and boasting of the hope that is to say The free and constant profession of the faith through which upon the confidence of eternall goods you glory and triumph in the crosse and persecutions of this world Rom. 5. 3 4. He speaks this because that the greatest stumbling block the Hebrew Christians had was their Nations persecution V. 8. The provocation namely the cruell and exasperated contention V. 13. While it is while the time is that God calleth us and exhorâ—s us c. in the same manner as it is represented unto us Psal. 95. which is the time of grace patience and hope after which time all these things are cut off Psal. 32. 6. Isai. 55. 6. John 12. 35. 2 Cor. 6. 2. Be hardned allured and seduced by his own naturall corruption or by his carnall concâ—piscences Rom. 7. 11. James 1. 14. that he do not by little and little come obstâ—â—ately to refuse Gods grace and lose all manner of feeling of it and all true judgement of conscience and so rebell openly against God V. 14. For we are the great and chief cause which ought to move us to this duty is the soveraign benefit which we have received in the communion of Christ by faith If we see vers 6. The beginning namely the gift of Gods Spirit and Faith which is as the root by which we live and subsist spiritually in Christ Rom. 11. 18 20. Gal. 2. 20. or our first firmenesse and constant expectation V. 15. Whiles it is we ought to persevere unto the end for untill that time the word To day will take place V. 16. Howbeit not all for Caleb and Joshua are excepted Numb 14. 30. V. 19. We see the event did confirm Gods threatning as we all know CHAP. IV. Vers. 1. A Promise being left there is yet to day a promise left concerning a spirituall and everlasting rest of which the Apostle speaks afterwards besides of the rest in Canaan vers 9. Others translate it Lest that some of you having namely through incredulity or by a revolt forgon the promise of entring into his rest seem to be deprived of it Should seem not that he is indeed excluded through his own fault a kinde of speech to mitigate the hardnesse of the thing see Hebr. 12. 15. V. 2. For unto us he confirms the former exhortation for unto Christians is made a promise of grace as there was formerly to the ancient Jews Mixed the Italian incorporated the Apostle useth a terme which seems to be taken from food which is digested and therefore inseparably united to his body that eateth it So Gods word is the food of the soul which profiteth not unlesse it be applied by lively faith which is in stead of the mouth and other organs of nourishment see John 6. 35. V. 3. For we a continuation of the same confirmation If we have received a promise of the same kinde we shall likewise obtain the like effect of rest by means of a faith like unto that faith which was required in our Ancestours Do enter that is to say We have all those qualities which are required for to enter into it and shall assuredly enter into it and do already begin to enter into it even in this world by rest of conscience and by ceasing from sinne As he said we must supply but unbeleevers shall not enter into it according to this threatning of the Psal. 95. Although the that is to say Gods rest promised to beleevers is no more the land of Canaan but a rest correspondent unto that
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