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
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.
heart with joy in my grace and wil bring thee backe gloriously into thy Countrie overcomming all difficulties and lets and there thou shalt enjoy my blessings CHAP. LIX Vers. 4. NOne calleth there is none that doth lively oppose himselfe to the violences and deceipts that raigne amongst these people and doth maintaine Gods right which is violated and mans right which is oppressed They conceive they doe inwardly plot and outwardly execute all manner of mischiefe V. 5. They hatch they hatch all manner of wicked and pernicious thoughts which they endeavour to effect to bring to passe to the uttermost of their power And weave they weave fine deceipts which notwithstanding shall be to no effect nor purpose see Job 8. 14. He that eatâ—th they shal be deadly if they can bring them to perfection and catch some body in them V. 7. Are in their paths wheresoever they goâ— that is to say with whatsoever they meddle they overthrow and spoile every thing a phrase taken from torrents that overflow or from tempests V. 8. They know not as they are not inclined to peace so they neuer enjoy the sweet fruits thereof Whosoever goeth that is to say whosoever imitateth them Or whosoever frequents them findes no sweetnesse nor humanity in them but all manner of â—â—ercenesse and violence V. 9. Judgement that is to say God hath not defended our right against our enemies nor revenged us of them Justice that is to say he hath not done us any good or favour as to his people or children Vers. 14. V. 10. We grope being troubled and amazed we have not been able to take any good counsel or advice Dâ—â—â—late places in à most sad and mournfull condition see Psa. 44. 19. V. 11. We roare we make grievous complaints and lamentation with much impatience and despight V. 12. And our sinnes that is to say we are convinced in our consciences that we suffer these evils for a punishment for our sinnes Are with us our consciences lay them continually before us Or our consciences are yet burthened with them God hath not yet forgiven us nor blotted them out V. 13. Oppression against our neighbour and revolt against God V. 14. Judgement as Vers. 9. For truth that is to say all loyalty and equity is vanished from amongst the people and hath been banished out of the Land V. 16. And he saw because that through the peoples impenitencie their enemies have oppressed them and in their oppression Gods glory hath been wronged and neither they nor no man for them have made any intercession to appease the Lord with praiers and sincere confession God himselfe hath determined to shew his Grace and Power to defend his Churches cause as his owne And this must chiefly be understood of the everlasting salvation obtained by Christ. And wondred a phrase taken from men as Isa. 63 5. Mark 6. 6. V. 17. He put on the weapons which God hath used in this great worke have beene the affection he hath to doe his children good which is his righteousnesse and his revenge and jealousie against his enemies V. 18. The Islands namely strange Countries and enemies V. 19. The enemies namely the divel and all that take his part wil poure out a deluge of evils upon the Church see Psa. 124. 4. Revel 12. 15. The Spirit namely his strength and Divine power Or he meaneth that God will oppose spirituall means Forces and weapons against these assaults of the World and the Divel see 2 Cor. 10. 3 4. Ephes. 6. 13. 2 Thess. 2. 8. List up others he shall put them to flight V. 20. To them to all true beleevers which are the Israel of God according to the Spirit and faith who by their conversion shal make themselves capeable of Christs salvation and especially to the converted Jewes Rom. 11. 26. V. 21. As for me that is to say O my Church composed of true and penitent beleevers I will rejoyne my selfe in thee in Christ by the new covenant of grace and by vertue of it I will irrevocably and for ever give thee my Spirit and Word which are the Churches true goods Prov. 1. 23. Isa. 30. 20 21. Rom. 11. 29. CHAP. LX. Vers. 1. SHine the Italian be enlightned that is to say O thou Church change thy countenance and condition and in stead of thy former miseries and sorrowes shew thy selfe onflamed with joy by reason of the glorious deliverance which thy Redeemer hath purchased for thee V. 2. The darknesse termes taken from the darknesse which was in Egypt Exod 10. 21 23. To signifie that the whole World remaining buried in sinne ignorance and a curse the Church should alone enjoy the knowledge grace and blessing of God V. 3. Shall come that is to say shall be set in the way and directed to God and to eternall life by the Gospel of which the Church beareth the light Phil 2. 15. Of thy rising of the Christian Churches birth by the preaching of the Gospel V. 4. All they a figurative description of the calling of the Gentiles who shall in great multitudes come into the communion of the Church At thy side like unto sucking children The meaning is the great ones of the World shall assist and favour the conversion of the Gentiles see Isa 49. 23. V. 5. And flow the Italian and be enlightned that is to say glorified and made resplendent or enlightened with knowledge and spirituall judgement to acknowledge with admiration the effect of Gods grace and promises in this wonder Be enlarged with joy The abundance the Italian the fulnesse this is that which S. Paul calleth the fulnesse of the Gentiles Rom. 11. 25. V. 6. The multitude the people of Arabia and the bordering Countries shall come to thee in great bands to worship God and to consecrate themselves and all their goods to doe him service in his Church Gold and Incense that which was done by the wise men Matth. 2. 11. was a small essay of this prophecie V. 7. Kedar Ismaelites that lived upon Cattell Gen. 25. 13. They shall come the Italian they shall be offered figurative termes taken from the old manner of service to signifie the spirituall service under the Gospel according to the stile of the Prophets The House namely my Church where I doe manifest my selfe in my glorious effects and where I am likewise acknowledged and honoured V. 8. Who are these the Churches admiration V. 9. Surely Gods answer declaring the cause of this wonderfull concourse which will be the conversion to the faith Of Tarshish of the great Sea First the first comming shall 〈◊〉 by Sea as a more ready and easie way Figurative termes Unio the name namely in the Church where God doth manifest himselfe as it were by his owne proper Name V. 10. The Sonnes namely the Gentiles and their Princes being converted to the faith shall employ themselves for the establishment and advancement of the Church Zec. 6. 15. V. 11. Thy Gates I wil not for one time
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
Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants namely the severall tokens and seales of the covenant of grace Or the Law of God and the tables thereof Deut. 9. 11. The promises of the Messias and of the spirituall and everlasting goods V. 5. The fathers namely those reverend patriarches Abraham Isaack and Iacob and others who have had so many singular priviledges and are perpetuall patternes and lights of the church over all or over all things V. 6. Not as though here ought to bee supplied Though I see the body of my nation fallen from their right of beeing Gods people which causeth this extreame grief in me yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them because I Know that they were directed and are appropriated to the spirituall Israel onely by faith and not to the bodyly Israel by corporall generation of Israel namely issued corporally from Iacob or of the people of Israel V. 7. But in as the promises which Godmade to Abraham to continue his covenant and the blessed seed in his posteritie did not belong to all his posteritie in differentlie but unto Isaack alone excluding Ismael and others to the promises of Gods grace in the Messias are not for all those which descended from Israel but for these who are answering to Isaack in that manner as is hereafter set downe V. 8. Of the promise namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self first in a singular and voluntarie promise and then in a powerfull and true effect As Isaack was born by miracle whereas Ismael was borne by the accustomed course of nature V. 9. For this namely this appeares in Isaacks generation which ought to be the blessed branch for whose generation God made this promise which he performed by his almighty power Rom. 4. 21. having made none for Ismael V. 10 And not only because that it might seeme in the example of Isaack and Ismael that the preferring of the one was because he was borne of the lawfull vife and the other of aco 〈…〉 the Apostle confirmes that which he had spoken by the example of of two twinnes borne of the same father and mother and yet distinguished by Gods soveraigns will in the acceptation of them in his covenant and in the continuance of the body of the holy stock V. 11. Neither having done God considering them in their natural state wherein they were both the sonnes of Adam equally sinners and corrupt having done no actuall good nor evil one more then the other which should merit this distiuction that the purpose God pronounced this his decree concerning the preferring of the younger before the elder whilest they were yet both in the wombe that it might appeare it was grounded vpon his absolute pleasure and will and not upon any merit or desert of theirs according to the election namely by which he had determined to chuse the one and leave the other not of workes namely not by vertue of any observation of condition depending upon mans will which might have made the decree wavering and uncertain being that man is variable in all things which he doth but of him namely Gods power who in time executs by his calling that which from everlasting he had determined by his election that calleth he that by his almight power causeth what he pleaseth to be born and have being which of it self is nothing nor cannot make it self See Rom 4. 17. V. 12. Shall serve namely shall lose his right of first borne in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity and shall be in the world as a servant in the fathers house in comparison of Iacob who shall be as the true sonne and heire V. 13. As it is that word of serving must hee expounded by this other passe for a privation from Gods fatherly love V. 14. Is there namely in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched V. 15. For he saith by this passage it appeares that the difference which God makes betweene men being a worke of meere grace and mercy is without any obligation that in it he hath no regard of mans merit Of whom I will of whomsoever I will have it according to my will and pleasure V. 16. It is not seeing that the election is of pure mercy iâ— cannot bee attributed to any will or endeavour of man V. 17. For the same appeares by the rejection of some persons as of Pharaoh a professed enemy of God whom God had determined to leave in his natural malignity â—â—â—hout correcting it by his grace that passing to the supreme degree he might combat him by his power to the greater manifestation of his glory The scripture namely God in the scripture Raised thee willingly suffered thee to bee borne in the world exalted to the kingdome and effect thy wickednesse against me V. 18. Hardneth not mollifying his rebellious heart inclining it to obedience whereby all those objects which God outwardly makes use of though excellent good and most holy are by man converted to â—â—â—gmentation of hardnesse and rebellion V. 19. Why an objection either of a carnall mans ignorance who doth not apprehend the Apostles true meaning in this aforesaid will of God and 〈◊〉 of man or of a reprobates rage who im 〈…〉 his perdition to God because hee hath not pardoned him his sinne which is the onely true cause thereof Finde fault with those that are hardened by his will for to punish them V. 20. Nay but to answere such false opinions and wicked objections of the reprobate it is sufficient to say that the worke of grace is of meere free will t'wherefore if he doth deprive some of it hee both them no wrong seeing hee is not bound to it and that he proceeds against them in justice for their so of which this privation is no cause Made me noâ— that God doth indeed make a man a sinner or that hee is author of sin but by this word of making is here meant the appointing of mans last end according to the state which hee is in either of grace to life or of sin in which God hath left him to death See Prov. 16. 4. V. 21. The clay which here represents humane naâ—e in its universall corruption there being no other difference in it but onely what God makes by his free â—ill and destination Vnto honour for honourable â—ses as vessells to ear and drinke in vessels for ornament c. which is correspondent to the end of eternal glorie To dishonour namely for filthie and base 〈◊〉 which is correspondent to the reprobates everlasting ignominie Isa. 66. 24. Dan. 12. 2. V. 22. What if God is there any cause of contending 〈◊〉 God seeing that in the most free exercise of his Soveraigne right in saving the
sin Restore the Greek word is derived from setting of limbes that are out of joint he meanes by corrections reproofes and inducements to repentance endeavour to settle his conscience again into a good state as well in regard of Gods pardon as of the amendment of the sinner himselfe see Iam. 5. 19 20. V. 2. Bear ye that is to say have you a fellow-feeling of your brethrens faults wherewith their consciences are burthened and take care to ease them Fulfill put the command of charitie in practise which Christ by his word and example hath recommended above all other things V. 3. For if for to performe this you ought not to presume of your selves it being the chief cause of disdain and immoderate rigour towards others V. 4. And then that is to say if he do finde that his conscience approves of his workes as good and loyall then he shall have cause to hold himselfe in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other mens defects see Luke 18. 11. V. 5. Shall bear that is to say shall give an accompt of his actions before Gods judgement seat V. 6. In the word namely Gods Word publikely preached and taught In all good namely all that is necessary for him that receives and that he is able to spare who gives V. 7. Mocked as those do who seek pretences and excuses for their avarice and ingratitude V. 8. He that soweth he that in this life takes no other care but to please himselfe and his own carnal appetites shall at the last reap no fruit thereby but onely perdition and contrariwise he that imployes his whole life studie labour and substance in obeying the motions of the holy Ghost and seeking to obtain and advancing spirituall things in himselfe and others shall receive the reward of everlasting life being that the Spirit in man is the true seed of eternitie and the flesh of perdition V. 9. If we saint not namely if through impatience or carelesnesse we do not leave off studying and persevering in doing good see Heb. 12. 3 5. V. 10. Opportunitie namely so long as God grants us to live in this world which is the time of working and gives us opportunitie and meanes to do it see Iohn 9. 4. 11. 9. and 〈◊〉 35. Of the houshold namely to those who through communion of saith are members of the Church which is Gods houshold V. 12. As many as to know the qualitie of the false Apostles doctrine do but marke and observe their intention which is but onely to obtain the Jewes favours by shewing themselves zealous of their ceremonies and to avoid the hatred and sufferings which the profession of Christs faith brings along with it to the likenesse and communion of his own 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh that is to say falsely viciously and dissemblingly Constrain you that is to say they endeavour to put this necessitie of conscience upon you Gal. 2. 14. V. 13. For neither their hypocrisie appeares in this that shewing so much zeal in matters of ceremonies they are carelesse and do in their life and conversation transgresse the most essentiall commandements of the Law an ordinary sin of the Pharisees Matth. 23. 4. 23. 25. 27. They may glory they may boast of having perswaded and drawn you to Judaisme by bodily circumcision which was held amongst the Jewes to be a most glorious act Matth. 23. 15. V. 14. In the crosse namely in the death and passion of my Saviour by whose spirituall and effectuall communion I have no more affection nor desire to the world nor the lusts thereof no more than to a dead thing neither hath the world any power to worke upon me or to stir me no more than the objects of senses can do to a dead man V. 16. Upon the Israel namely upon all the true Israelites in spirit who through faith are the true blessed seed of Abraham and the people of God Rom. 4. 12. Gal. 3. 9. V. 17. Let no man besides all other reasons I do admonish all believers to regard me and not to afflict my spirit with false doctrines and contradictions 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ whereof I bear the markes by which I have verified the loyaltie of my ministerie 2 Cor. 6. 4. THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS ARGUMENT SAint Paul having founded the Church of Ephesus a famous Citie of the lesser Asia as Saint Luke relateth Acts 19. and having also forewarned the conductours of it with good and wholesome instructions and exhortations Acts 20. 18. he would also performe this most laudable dutie towards that Church namely to write this Epistle to it from Rome whither he had been carried prisoner to confirme it in the truth of the Gospell and exhort it to the true fruits of its vocation The summarie of it is that he gives God thankes for the infinite benefit of eternall salvation and redemption in Christ communicated out of his meer grace and election through faith in the Gospell to the Apostle first and his companions of the Iewish nation then afterwards to the Ephesians who were Gentiles whom to this end he had sealed with the holy Ghost and consequently he prayeth him that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit which gift he extolles by a comparison made of their present with their former state as well the inward which was subject to sin and malediction as the outward by which they professed Paganisme out of which state God had out of his meer grace by his most powerfull vertue saved vivified and gathered them into his Church and incorporated them into the assemblie of believers by the ministerie of Paul appointed by God to preach to the Gentiles the mysterie of their vocation in grace which was before unknown to the world for which cause he suffered great persecutions by his nation and was also a prisoner but howsoever that they ought not from thence to take any occasion of offence or grief Afterwards â—e commeth to exhortations namely to have them make a right use of so great a gift and to live a life befitting the heavenly vocation recommending unto them union above all things and to refer all Gods divers and severall gifts to one end namely the common edification of the bodie of the Church and likewise all other Christian vertues to the continuall advancement of spirituall regeneration And particularly he exhorteth husbands and wives fathers and children masters and servants to performe their interchangeable duties and all in common to fight the good fight of faith and perseverance CHAP. I. VIR 1. IN Christ namely that are ingrafted into his bodie by faith and do live and subsist in their spirituall state by his onely power and by
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
these besides Wife That is to say Concubine verse 6. 1 Chron. 1. 32. Such women were marryed by the custome of inhabiting together but were not partakers of their husbands dignity and estate as the true wives called Ladies An abuse of Gods first Ordinance tolerated in those dayes Gen. 30. 4 9. V. 2. Zi 〈…〉 ram These were the heads of many people of Arabia and neighbouring Nations V. 3. Ashurim See concerning these names that have a plurall termination Gen. 10. 4. V. 5. Gave Made him his full and generall heire V. 6. The East Country Called afterwards Arabia which people were called the children of the East or Easterne in regard of Palestina See Judg. 6. 3. and 7. 12. Job 1. 3. V. 8. Gathered See upon Gen. 15. 15. V. 13. According As they have beene set down in their Registers and Genealogies and their names as being heads of Nations have remained to their posterity Nebaioth The Nabateans and the Chadarens named in histories amongst the people of Arabia descended from these V. 16. By their That is to say the names of these heads were given to the places where their pâ—stâ—rity dwelt which through the craggednesse of the Countrey were either strong castles or unwalled townes V. 18. And he dyed c. The Italian hath And his Countrey fell to him before all his brethren As well that which he first inhabited as that which hee afterwards usurped V. 20. Padan Aram was a part of Mesopotamia where Charran was V. 22. Struggled By an extraordinary and prodigious kind of moving which was by Rebecca her selfe found to be such If it be so fore-seeing by this prodigiâ— that her burthen was of two brethâ—eâ— which should hate and hurt one another To enquire By some Prophet or by some divine revelation in a dreame or by some Angels message obtained by prayers and devotion V. 23. Two nations The heads of two nations the one blessed and the other rejected Shall be stronger bodily the people issuing from Jacob the younger shall bring into subjection the other which issued from the Elder 2 Sam. 8 14. 1 King 22. 48. and spiritually the Church little and weake in the world shall overcome by the word and by the spirit and by the power of God the world and its kingdome represented by the wicked Idumeans perpetuall and capitall enemies to Gods people Shall serve Being by me bereâ—â— of his right of first borne which was to command his brethren and all the house under his Father Gen. 4. 7. and 49. 3. See concerning this accursed slavery Mal. 1. 3. V. 25. Râ—a That is with a red hayre all over his body Esau That is to say a man of his hands valiant and of deeds as ordinarily your red and hairy men are Or a man already wholly formed because that when a body is hairy he is a man already and not like a new borne babe V. 26. Tooke hold A miraculous signe to signifie that Jacob should in a manner strike up Esau's heels by getting away his birth-right and that the Church by the only power of the spirit should overthrow her enemies though mightier than she Iacob That is to say supplanter or a wrestler that striketh up ones heeles V. 27. Hunter The qualities of the Children of the world to be violent and fierce and of the children of God to be simple and milde are here pointed out by the two different natures of these two brothers See Gen. 10. 9. Of the field A man having a sociable civill and homely life loving to live in the fields Dwelling homely stayed and peacefull V. 29. Sod All this was brought to passe by a secret providence of God which doth not for all that cleare Jacob from all manner of deceit and evill cunning yet makes Esau his prophanenesse evident in despising that which was taken from him by Gods decree v. 23. V. 30. Edom That is to say red Gods people used this name more than the other Esau in remembrance of this voluntary sale which justified their contention against the Idumeans their perpetuall emulators and adversaries Amos 1. 11. deriving this name more from the red pottage than from his haire ver 25. V. 31. Thy Which in those dayes carryed the Patriarchship with it and the first degree in the blessed race and the dignity of the sacred function See Gen. 4. 7. Exod. 19. 22. Num. 8. 16. to this is answerable the spirituall birth-right of the Church Exod. 4. 22. Jer. 31. 9. Ja. 1. 18. V. 32. I am at That is to say I am mortall and any manner of living doth daily expose me to a thousand dangers why should I then debarre my selfe of a present pleasure for this imaginary dignity Here is his prophanenesse found noted in him Heb. 12. 16. whereby hee despised the signes and earnests of the spirituall graces 〈◊〉 V. 34. He did eat This plaine relation shewe◠〈◊〉 Esau his security and astonishment in his sin CHAP. XXVI VERS 1. VNto thee To thy person will I now presently give the use and peaceable and sure enjoying of it and to thy posterity the possession and proprietie V. 5. Because that God doth fulfill his promises for the same reason by which he was moved to make them which is nothing else but his meere grace and not mans works Rom. 4. 4. But because between the promise and the accomplishment hee hath ordained the way of faith and obedience on mans side Gen. 17. 9. The Scripture doth often attribute the effect not to the Soveraigne and only cause but to means well observed See Genesis 22. 16. to incite man to his duty V. 8. Sporting Using some pleasant familiarity of a husband V. 14. Of servants Or a great deale of land to manure V. 16. For thou Because thy great number of people is a hinderance to us and thy power and wealth breeds a jealousie wherefore for our security and to the end we may continue friends it were good thou shouldest goâ— further from us V. 20. Ezek That is to say strife V. 21. Sitna Enmity hatred opposition V. 22. Rehâ—both Making of roome He shall be The Italian hath it We being or we may be fruitfull in the land or as we shall increase V. 24. Sake Alwayes regarding what I promised to Abraham and his progeny the conditions of which promise hee hath faithfully kept So that the blessing of his off-spring proceedeth alwayes from this hâ—ad or fountaine V. 29. That thou wilt The Italian hath it if ever thou shalt A manner of swearing amongst the Jewes the execration being alwayes understood to bee meant to which hee was to bee subject that did forsweare himselfe Thou art The Italian hath it Thou who aâ—t Hee like a prophane man attributeth unto himselfe to bee partly the cause of Gods blessing as if it had laine in his power to hinder it V. 33. Called it That is to say confirmed the name which Abraham had given it before See the one and twentieth Chapter of Genesis
of God appeared present in grace and power as true God King and Soveraigne Oracle of his people Who on their parts performing very ill the conditions of this Covenant did through their frequent murmurings rebellions and idolatries severely punished yet still pardoned by God cause this truth to burst forth that it was a Covenant of meere grace grounded upon Gods meere good will and mercy in Christ Iesus their head and Mediator by whose only propitiation and intercession represented and sealed by the Leviticall Priesthood they were alwayes preserved by God notwithstanding their disloyalties and transgressions Now this history as it is expoundâ—d in divers places of the new Testament containeth an excellent representation and figure of the spirituall deliverance of the Church from the Divels tyrannie and from the slavery of the world to passe through the Sea of the grace of Christs bloud applyed in holy Baptisme into the long and troublesome course of her vocation in this life still making towards the heavenly Canaan and erusalem In which course she hath for her guide the light and comfort of Gods Spirit and for her sustenance the Manna of his grace and word and for the consolation and comfort of her conscience a Communion to the good deeds of her high Priest and for a rule of living her soveraigne Kings Laws and commandements against which sinning but too often she is chastised with a fatherly seveâ—ity but still held up and restored by vertue of the eternall satisfaction and everlasting intercession of her Saviour and Redeemer who never doth forsake her with his presence and continually directeth her towards the end of her everlasting vocation in Heaven ANNOTATIONS CHAP. I. VERS 4. DAn These are set down in the last place not according to the order of their birth because they were the sonnes of the hand-maidens V. 7 Multiplied The Hebrew increased like fishes see Gen. 1. 20. and 48. 16. V. 11 To afflâ—ct them To tire and weaken them through labours and toiles to make them lesse able to get children and hinder them from plotting any innovations Treasure Cities For munition of warre armour and victuall as 2. Chron. 17. 12. and 32. 28. V. 14 In morter And about lime V. 15 Midwifes It is very likely that there were more of them but these were the chief or these were in that place where the Kinâ— had his abode V. 19 The Hebrew women This might be true for the greatest part of the Isra 〈…〉 ish women who for feare made no use of midwives And therefore they say this rather to escape by not speaking the whole truth which was not necessary but dangerous to do then for to lie and also this art of hindering a man from doing evill by some â—â—ction is not any where condemned in Scâ—ipâ—ure See Jos. 2. 5. 1 Sam 21. 2. 2 Sam. 17. 20. 2 Kings 6. 19. Jer. 38. 25 26 27. As the Egyptian women So tender and delicate Lively Others translate it they themselves are midwives V. 21 Made them He blessed and prospered their families and affaires see 1 Sam. 2. 35. 〈◊〉 Sam. 7. 11. 27. 29. 1 Kings 2. 24. and 11. 38. CHAP. II. VERS 1. AMan Amram the sonne of Cohath the sonne of Levi Exod. 6. 18. 20. A daughter Jochebed the daughter of Levi Num. 26. 59. If the word daughter be here taken in its proper signification Amram married his aunt which afterwards was forbidden Lev. 18. 12. Others hold that by the word daughter is meant grandchild and that Exod. 6. and 20. the word aunt signifieth cosen V. 2 Conceived After Aaron and Miriam who were elder than Moses see Exo. 7. 7 A goodly Of an extraordinary and divine beautie Act. 7. 20. V. 3 She could nâ—t Without being discovered and incurring the penalty of the Kings proclamation This necessitie being through meere humane feare could not excuse from sin in an act meerely contrary to Gods Law V. 4 His sister Namely Miriam Num. 26. 59. V. 10 Moses Taken out and saved from the water this is an Hebrew name and is equivalent with another Aegyptian name if these two languages had not yet some kinde of affinity betwixt them V. 11 Was growen Namely to the age of fourty yeares Acts 7. 23. Went out By divine inspiration to joyne in communitie of life and affliction with his brethren Hebr. 11. 24. V. 12 He slew the Italian hath it He smote he killed according to his calling of deliverer of the peâ—ple which he even at that time knew by divine revelation and had accepted in his conscience Act. 7. 25 yet the time of his using and executing that calling was not yet come V. 16 Priest Or governour or both see upon Gen. 41. 45. He is called Jethrâ— Exod. 3. 18. 10. 2. Exod. 4. 18. and Hobab Num. 10. 29. Judg. 4. 11. and knew and served the true God V. 17 Drove them away for to water their flocks fiâ—st V. 18. Revel This was Jethâ—o his father Num. 10. 29 grandfather to these maidens V. 22. Gershom banished driven from his own home V. 23. Processe of time The Italian hath it In the meane time which was long namely forty yeares as it may be proved by comparing Exod. 7. 7. with Acts 7 30. Dyed Which heartned Moses to returne into Egypt Exod. 4. 19. Came up unto See concerning this manner of speaking Genesis 18. 20. Exod. 22. 23. 27 Deut. 24. 15. V. 25. Had respect He entred into an actuall judgment of this cause CHAP. III. VERS 1. THE back side Seeking for fresh pâ—stures further into the Desert Of God This mountain got this name as well by reason of this vision as chiefely because God did chuse it and consecrate it to bee as it were his tribunall of glory out of which he pronounced his Law Exo 〈…〉 11. Horeb It should seeme this was the gen 〈◊〉 name of all that row of mountaines and that Sinai was the particular name of that mountaine from which the Law was given V. 2. The Angel Which was the sonne of God himselfe which appeareth by that he is called the everlasting Lord. verse 4. 6 7. 14 Deut. 33. 16. Mark 12. 26. And Angel by reason of Mediator See Gen. 16. 7. In a â—laâ—e The flame signifieth the presence of God in power and spirit the bush represents the Church as well for her meane and weak condition in the world As also because in her sinfull nature she cannot subsist before the devouring fire of Gods Majesty no more than thornes can endure the materiall fire Isa. 9. 18. and 27. 4. 5. and 33. 14. But God tempereth his prâ—sence in such sort that it doth not make it feele the hurtfull effâ—cts of the fire but the comfortable enlightning of it warming and purifying it See Isa. 4. 4. 10. 17. And it is also signified that the afflictions of the world cannot disannull the Church Psalme 129. 2. Isa. 43. 2. V. 5. Draw not nigh No nearer than thou art to shew the reverence
be able to dye in his favour by vertue of his covenant and of his promises V. 13. From whence thou mayest see them Namely all wholly either because he beleeved that the fight of all the people was necessary for the magick operation which he desired or that there might be some conjurations and witchcrafts which are put in practice by the sight or that he would induce Balaam to stronger conjurations by reason of a higher object or that he purposed to affright Balaam himselfe by the apearance of danger shewing him such a multitude of people V. 14. The field It was some little plaine a top of the hill where the watches stood at the beacons or watch towers which the Hebrew word Zophim signifieth V. 15. Meet the Lord The Italian hath it only Meet with God and some revelation from him or with the devill and some of his magicall apparitions V. 19. Lye In his promises made to his people V. 21. He hath not beheld This may be understood of Gods publick service publikely pure from idolatry though there were many private and secret ones Amos 5. 26. Acts 7. 42. or by comparing them to other people which were given over to all impiety and wickednesse Or God hath not beheld c. that is to say he pardoneth them all their sins through his grace and purifieth them by his word and spirit And the shout there is a continuall cause of security and mirth by the blessings and safveguard of their God and through the manifold victories which he granteth them over their enemies V 23. Against Jacob The Italian hath it In Jacob O Balaam this people is not idolatrous nor given to divelish arts as thou art through Gods power he puts by and undoeth all the devils plots So God puts Balaams condemnation in his own mouth According to this time The Italian addeth Within a yeare according c. because that within the compasse of that time the people went over Jordan and tooke Jericho by miracle Others expound it in his time or within a certain time V. 24. Shall rise up They shall undergo their warlike attempts and shall not give them over until they have destroyed and conquered their enemies A great Lion because there are of two kinds See upon Job 28. 8. V. 27. Peradventure Words of a superstitious man as though divine aspects were more or lesse favorable as the Starres aspects are according to Astrologians traditions V. 28. Peor The name of a hill from which the Idoll Baal-Peor had his name Deu. 34. 6. CHAP. XXIV VERS 1. INchaâ—tmen's Or spels that is to say communications with the devill to learn or to receive from him meanes to satisfie Balak See Num. 23. 1. 15. He set without stirring or looking for any solitary place to call up evill spirits The wildernesse where the people were encamped V. 2. Aâ—iding Lodged in their camp which was ordered in manner of a City The spirit There came a revelation and propheticall motion unto him V. 3. Whose eyes are open The Italian hath it Whose eye is shut who from time to time and even at this present hath poeticall raptures and extasies through which the eyes and senses were lulled at rest and abstracted See Num. 12. 6. V. 4. Falling This also hath a reference to those trances and faintings which happened to them that were taken with the spirit of prophecie See 1 of Sam. 19. 24. Ezech. 1. 28. Dan. 8. 18. and 10. 16. Rev. 1. 17. Having his understanding is supernaturally enlightned by divine inspiration V. 6. Of lign-Aloes The Italian hath it Santaâ—i Aromatick and sweet smelling trees which grow in the East in great and thick woods Others understand the Hebrew word for the tree called Agallochum or Lign-aloes Hath planted that is to say hath created the kind of them through his omnipotency and preserveth it thróugh his providence without human art or labour Psa. 104. 16. V. 7. He shall powre God shall water his Churches garden with his abundant blessings having sowen his gifts and graces in it A metaphâ—r taken from the precedent of orchards and gardens Buckets Such as are used in engines and watermils to water gardens And his king Namely the King of Gods people Agag a common name of the Kings of Amaleck 1 Sam. 15. 8. from whence also the whole nation took its name Est. 3. 1 10. and 9. 24. Now this prophecy which according to the letter was accomplished in the destruction of King Agag and his people by Saul 1 Sam. 15. doth also comprehend Christs victories over his enemies who is the great monarch of his Church V. 9. He couched The Italian When is couched that is to say when he hath conquered that country which is allotted him by God and shall have settled himself in it and shall have established his state who shall be able to trouble or assault him Gen. 49. 9. V. 10. He smote In token of great anger as Ezek. 21. 17. and 22. 13. V. 14. I will advertise Here questionlesse Balaam gave that pestilent counsell of misleading the people to idolatry through the company of women to draw Gods vengeance upon it and withdraw his grace and aide from it See Num. 25. 1. and 31. 16. Revel 2. 14. The meaning of the words is that the Moabites at this time ought not to feare the children of Israel because God had commanded them not to set upon them Deut. 2. 9. they will subdue them a great while hence all the advice I can give thee to prevent this evill is that thou shouldst insnare this people into idolatry to the end that God himself may destroy them V. 17. I shall see him The Italian I see him by the spirit and by prophetick revelation I see that which I foretell as if it were now present though the event be yet a great way off A star David shining in glory who shall subdue the Moabites 2 Sam. 8. 2. Psal. 60. 10. whereby they shall be made tributary to his successors 2 Kings 3. 4. Now under this temporall domination is understood Christs spirituall dommation who is the true morning star Rev. 22. 16. and his Churches dominion over her enemies such as the Moabites had been to Israel See Zepha 2. 9 10. The children It seemeth he meanes all those that had part in the Meabites government which were many as it appeareth Num. 23. 6. Amos 2. 3. A state being as 〈◊〉 building whose foundation that beareth it up and bindeth it together is the Prince so the precedent words of Prince in the Italian for in the English it is Corners is taken from the corners of a fabrick and the word Destroy from the throwing down of a wall The meaning is the supreame power shall be cast down and the nation shall become tributary 2 Sam. 8. 2. yet it shall not be quite waste It may also be expounded children of rest that is to say a nation that hath lived a long time at rest and hath not
into another by the motion of the propheticall spirit which was now most evident and to be acknowledged for a Prophet and to visit the Colledges of the Prophets CHAP. III. VERS III. VNto the sins to the Idolatrie of the Calves and all things depending thereon which are set down 1 Kings 12. 28. 31. 32. V. 4. Rendred after that the land of Moab was conquered by David 2 Sam. 8. 2. the Kings thereof had been tributary and after the separation of the ten Tribes it seemeth that Moab remained to Israel and Edom to Iudah Lambs see upon Isa. 16. 1. V. 9. The King of Edom it is likely that it is the same who is called Governor or Vice-Roy by the King of Iudah 1 Kings 22. 47. and he might be one of Hadads posterity 1 Kings 11. 21. who amongst his own people might be called King though by the Kings of Iudah his Soveraign Lords hee was only made a Governour untill such time as hee rebelled 2 Kings 8. 20. V. 11. Which powred who was his houshold servant V. 12. The word hee is Gods ordinary Prophet and God revealeth his secrets to him V. 13. Of thy Mother see 1 Kings 18. 19. Nay in this extreme streight which I see proceedeth from the true God should I turne to an Idoll to seek for remedy or help at his hands V. 15. A Minstrell according to the custome of the Prophets which was to elevate and purge the spirits and organs of the body by sounds and tunes of Musick to prepare the soule to aske and receive propheticall inspirations by some holy subject lively imprinted and vivified in the minde by songs or musicall instruments see 1 Sam. 10. 5. the hand he was taken by a motion of the holy Ghost both to receive the divine revelation and to declare it with actions motions and other prophetick wayes Eze. 118. and 3. 4. 22. and 8. 1. V. 16. Make to receive the water which shall fall by miracle Thus God for the most part first prepareth the vessells which are to receive his grace which is never limited nor hindered but onely by mans incapacity V. 19. And yee shall a command joyned with a promise of certaine execution V. 20. Offering namely the daily morning offering see Exo. 29. 39. V. 22. Red they seemed thus red by reason of the Sunne beames which met with the vapors that did arise out of the earth which the Moabites could not imagine because those waters were come thither unknown to them V. 25. Only they leâ—t that principall city nothing but the wals and the buildings having destroyed all the Countrey about Or there remained not a stone upon a stone in any other city but onely that all the rest were ruined Kirâ—a-raseth whereof see Isa. 16. 11. went about it to hinder any one from comming upon the wall whiles it was battered with engines or digged down with mattâ—cks V. 26. To break â—â—oron to save himselfe by a strong issuing out V. 27. Offered him according to the abominable superstition of many Heathen people who were wont to sacrifice their dearest children in extreame dangers and desperate cases there was the other two confederate Kings moved at this cruelty detested the King of Israels obstinate spleen which had caused such an exorbitant thing to be done CHAP. IV. VERS I. TO be bondmen according to the permission of the Law Lev. 25. 39. V. 3. Borrow not see upon 2 Kings 3. 16. V. 7. Pay to shew that God will have right to be observed as well by poore as by rich men V. 8. Shunem a citie of Ishacar Iosh. 19. 18. A great woman the Italian a mighty or great which may also bee referred to her quality and degree V. 10. On the wall private that he may be there privately without any disturbance V. 13. I dwell my husband and I live privately and are at peace with all men we have no businesse at court nor meddle we with great ones V. 14. Verily the Italian addeth I know not but she hath c. I do not see that she hath need of any thing but only that having no children and her husband being old shee is like shortly to bee alone V. 16. Doe not lie doe not feed mee with vaine hopes V. 23. New Moone these dayes were holy by Gods Law wherefore godly people of the ten Tribes where Gods service was overthrown did use upon those dayes to go to the Prophets Colledges to doe their devotions there and receive comfort by the hearing of Gods word V. 26. It is well to cut off her speech with Gehazi hastening to speak with Elisha himselfe V. 27. Caught him casting her selfe at his seet to entreat him shee held them fast to thew the instance of her request and that her onely resuge and hope was in the Prophet V. 28. Did I seeing that through Gods meere grace this childe was given â—e why was this benefit so soone taken away from me if I had been vitiously moved to dâ—sire him it were likely that God would therefore have punished me Or why hast thou by this gift given mee cause of joy to afflict mee the more grievously by such a sudden losse V. 29. If thou meet that is to say goe quickly without staying any where see Luke 10. 4. lay God did often work miracles by some of his servants externall things as by Moses rod Exod. 7. 9. 19. by Elijahs mantle 2 King 2. 14. by the Apostles garments Acts 19. 12. not by any perpetuall and necessary joyning of his power threunto but only during his pleasure which failing those things were to no effect as in this place V. 31. But there was namely in the childe is not awaked he is not come to life again according to the Scriptures ordinary stile V. 34. Lay upon as Elijah 1 King 17. 21. see there the reason of these actions V. 35. Returned being still drawn again by instance perseverance and patience in faith in his prayers to God necsed or gaped V. 38. Were sitting he suffered not the Colledge to be dissolved because of the famine he kepâ— it together and continued the holy exercises therein V. 39. A wild vine by this name is meant thâ— plant of Coloquintida whose fruit is called a wilde gourd V. 40. Death both by reason of the bitternesse as by reason of the cruell paines which this kinde of fruit causeth in mens bodies V. 41. There was no harme this happened not by reason of any naturall propertie of the meale but by Gods power onely who in his miraculous works makes use of any thing though it have no way any such property see Exod. 15. 25. 2 King 2. 20. and 5. 10. Ioh. 〈◊〉 5. V. 42. From Baal Shalisha or from the plaine of Shalisha see 1. Sam. 9. 4. of the first fruites which according to the law ought to have been presented to the Priests Num. 18. 2. but there being no true nor lawfull Priests among the ten tribes 1 King 12. 31. godly persons
upon my groanes that is to say though I strive to represse them it is but all in vaine V. 3. VVhere I might finde O that hee would appeare to mee in vision or spiritually shew himselfe present by his power in my heart his seat not that of soveraign Maiesty or exact rigor but his throne of grace Heb. 4 16. V. 6. VVill hee plead I am sure hee would not deale with me as an enemie nor as having absolute power but in his fatherly benignity Isa. 27. 4. 8. Ier. 10. 24. V. 7. Might dispute in that laudable manner whereby the faithfull man opposeth unto the appearances of Gods wrath the firme persuasion of his grace by the seale of his spirit see of such a kind of contention Gen. 32. 24. should I bee I should by Gods definitive sentence bee absolved from your rash iudgements I Cor. 4. 5. or God himselfe after hee had heard my cause would free mee out of this hard prison Iob 13. 27. V. 10. As gold I should bee found good and loyall like gold comming out of the furnace V. 11. My foot hee doth confute Eliphaz his false accusations Iob 22. 5. V. 13. But hee is the Italian but if hee is notwithstanding this mine innocency I know that if it please him to afflict mee hee will doe it and it is not possible to oppose his will or to search out the reasons of it V. 14. And many hee doth not deale so with me alone but it is an ordinary thing V. 16. My heart soft the Italian melteth my heart makes mee want strength to beare his rigor see Psal. 39. 11. V. 17. Because I was not cut off the Italian why was I not cut off before that these calamities did fall upon mee neither hath hee the Italian leaves on t neither hath hee hitherto preserved mee from death which is the only meanes to end mine afflictions Iob 3. 23. and 6. 9. and 30. 24. CHAP. XXIV VER 1. WHy I doe not deny Gods justice in punishing the wicked and rewarding of the just I only dispute with you concerning the time namely because hee doth not doe it alwayes nor a like in this life but at that time as hee pleaseth which time is hidden to al men even to the faithfull V. 2. Some the Italian the wicked these words ought to be supplied out of the sixth verse according to the frequent use of the scriptures V. 4. They drive away the poore dare not stand in their way either by reason of their pride or by reason of their violence and thefts V. 5. As wilde asses they are a fierce cruell and untamed kinde of people for such is the nature of this beast Iob 39. 8. Ier. 2. 24. Hos. 8 9. to their work namely to steale the wildernesse the Italian the field or the desert that is to say they live upon what they steale in the fields V. 8. They are wet those poore naked people doe flie before the faces of these violent men into solitary places where they doe endure great wants embrace an Hebrew phrase as Lam. 4. 5. his meaning is they lie upon the hard stone in stead of a bed wherein other men doe wrap themselves up in blankets and cover-lids V. 9. The fatherlesse namely to sell him into bondage V. 10. Take away c. the Italian they suffer hunger which bring them the sheafes they are so cruell that they suffer their servants and work-men to want in harvest and vintage time at which time nature it selfe teacheth liberality Deut. 25. 4. V. 12. From out of the citie which is as it were besieged by these field-theeves Iudg. 5. 11. Neh. 4. 23. layeth not hee doth not use them like malefactors V. 13. Against the light whether it be the naturall light of the conscience or the divine light of Gods Law and Word or the inward light of Gods spirit working oftentimes even in the very hearts of the wicked for to reprove them V. 14. Rising to goe into the fields to steale is as a thiefe the Italian worketh as a thiefe steales secretly and cunningly V. 16. They know not they take no delight in it they fly it and hate it for feare of being discovered and taken V. 17. Shaddow of horrible and fearfull even aâ— the darknesse of hell V. 18. Their portion they choose woody and barren places for their habitations as well to fly the society of men which they are enemies to as for to follow their theeving without fear and unpunished hee beholdeth not they fly frequented places such as ordinarily your vineyards are V. 19. Drought after they have led such a damnable and beastly life they doe for all this many times die a sweet and naturall death Iob 21. 13. 31. Psa. 73. 4. V. 20. Shall forget him their dearest friends as their owne mothers doe quickly forget the love of them his meaning is that they have no more communion with the living as a tree that is rotten and worm-eaten V. 21. The barren which was a wretched and dishonourable condition as well as the widdow see 1 Sam. 1. 6. V. 22. Draweth also they subvert and overthrow all publick order and lawfull government with their violence see Iob 9. 24. V. 23. To be in safetie namely meanes sufficient to maintaine themselves his eies hee seemes to love and favour them and to take an especiall care of them CHAP. XXV VER 2. DOminion hee is the soveraign Lord armed with terrible majesty therefore none ought to plead against him as thou O Iob hast desired to doe but contrariwise every one ought to submit unto him with all reverence and humility V. 3. Of his armies namely his Angels in whose nature and number appeareth the greatnesse of his Majesty upon whom by him all men live and subsist understand discourse and are guided and directed Iohn 1. 3. Acts 17. 28. so that being all that they are only out of his pure and meere good will they are not proprietaries in any thing which propriety must be the ground of all judiciall actâ—onâ— V. 4. Iustified how can hee be perfect of himselfe without the gift of grace His meaning is that not only Gods Majesty but even his own naturall corruption also should keep him from contending with God that is borne namely man that is borne in sin and under a curse the signe whereof appeares in the womans bearing and bringing forth Gen. 3. 16. CHAP. XXVI VER 2. HOw hast thou thou Bildad and thy companions will undertake to câ—mfort advise and instruct me but you doe not proceed well and goe the contrary way to work for to exclude mee from all accesse and filiall communication with God and bring mee upon nothing but the consideration of his terrible Majesty is the way to cast mee into despaiâ—e Your counsell of converting my selfe being gâ—ounded upon a false supposition is vain and pernitious The instructing of mee in such ordinary and common things is altogether unprofitable I knowing confessing and
damnifie and deceive others V. 8. Of the villages A description of a high-way robber under which name are meant all violent and deceitfull men and their actions V. 9. Into his net into his traps and ambushes which hee hath laid for him V. 14. despight namely the malice and boldnesse of thine enemies in despighting thee to thy face or the injurie done to men with insulting over them V. 15 Seek out c. the Italian and then if thou seek out the wickednesse c. his meaning is these wicked men are incorrigible their malice will never have an end untillthey be rooted out therefore O Lord once rid the world of them V. 16. The heathen the Italian the nations that is to say the wicked and ungodly who are like heathens which have no God Or hee meaneth that God having rooted the accursed nations out of the land of Canaan had given a certaine signe and proofe that hee would suffer no wicked prophane people to be there V. 17. Of the humble or poore afflicted prepare the Italian establish namely by thy spirit with grace and strength to endure all assaults Others thou doest prepare namely them to call upon thee holily and righteously PSAL. XI VER 1. HOw say yee David speaketh to 〈◊〉 of Sauls courtiers who by violence or deceitfull speeches did seeke to send David far from the land of Iudah to free Saul from jelousie and doubts 1 Sam. 26. 19. Others take these words to bee touching some evill counsell of his friends wishing him to retire to his caves and rocks where hee was wont to lie and not come heere to Iudea which was Davids hearty desire V. 2. For loe it is true that I am in extreame dangers and that I can have no recourse to justice in this generall subversion of the state but yet upon the assurance of mine innocency I will have recourse to heaven and to Gods justice V. 3. The foundations that is to say all the state which ought to be founded upon piety and justice Psa. 75. 4. and 82. 5. Pro. 20. 28. and 29. 14. being subverted by the malice of mine enemies can the cause thereof bee imputed to mee guiltlesse man V. 4. His eye lids a manner of speech taken from those mens actions who being desimus to look upon a thing more fixedly doe winke with their eyes or close up one of them V. 5. His soule a humane kind of speech the meaning of which is he hateth them with all his heart V. 6. Shall reigne as in the destruction of Sodom Gen. 19. 24. snares the Italian embers others though not so well translate it snares the portion a similitude taken from banquets at which every one had his portion of meate and drink set out see Psa. 16. 5. and 75. 8. PSAL. XII THE title Sheminith see upon Psal. 6. in the title V. 4. Wee will wee will keep ourselves in favour with Saul and maintaine our greatnesse in his Kingdome by slandering of David and flattering of Saul For this Psalme seemeth to have a referrence ta those times which were infected with such plagues oùr lips our tongue is a meanes sufficient for to maintaine us which can neither be hindred nor taken away from us none hath any power thereon but only our selves V. 5. Puffeth at him the Italian against whom they speak boldly others from them that burst out in speeches against him namely through rage or contempt Psa. 10. 5. Others lay snares that is to say seek to entrap him with their courtly arts V. 6. The words namely the promises hee hath made mee to raise me to the Kingdome pâ—re from all falshood deceit and vanity which are the 〈…〉 rects of mens words for the Lords words are most true and most just V. 8. The wicked that is to say all manner of licentiousnesse and impunity reigneth when publick offices are enjoyed by unworthy and infamous persons such as Sauls officers were see Prov. 28. 12 18. and 29. 2. PSAL. XIII VER 2. TAke counsell that is to say advise how I shall doe to escape Or how long shall I be kept in care and troubles of the mind which daily troment mee V. 3. Lighten give mee the guide of thy spirit the joy and comfort of thy grace and re establish me by thy power least I sleep least I perish beyond all remedy like one that passeth immediately from sleep to death V. 6. Dea 〈…〉 bountifully hath given me the reward of mine innocency in this cause the wages of my paines and patience and the crown of glory for this combate PSAL. XIV VER 1. THe foole the sensuall and prophane man who is nor enlightened with the lively light of Gods-spirit who through the malice of his heart puts out as far as in him lieth the naturall lights of knowledge and of conscience concerning God his providence law and judgement that hee may run headlong to all manner of evill hath said his understanding being darkned hee doubteth whether there be a God or no and in his rebellious and perverse will he endeavoureth to confirme that beleef in himselfe though atheisme can never find a perfect continuall assent in the heart of man and so works without any feare of God as though hee were fully persuaded thereunto see Rom. 1. 21. 28. 1 Cor. 15. 34. V. 2. The children namely all men in their corrupt nature having not the gift of regeneration see Gen. 4. 26. and 6. 2. yea and a great part of Gods own people which had gone astray while King Saul reigned though there were yet a holy remnant amongst them which are afterwards namely v. 4. opposed to the wicked and therefore are excepted out of this generality by Gods grace and seek namely that made God and his service and glory the only end of all their actions and that did seek to gaine the true and lively knowledge of him and to be in his favour to come at the last to a perfect union with him Acts. 17. 27. V. 3. They are all gone aside the Italian they are all spoiled the Hebrew word is taken from wines that are grown sower see Isa 1. 22. Hos. 4. 18. as the word that followeth is taken from meat that is grown rotten or stinking V. 4. My people by this word are oftentimes meant the poore and needy whose only protectoris God Exod. 22. 25. Mic. 2. 9. V. 5. There namely before God and his judgement contrary to the judgement of the world Psa. 2. 6. see Eccl. 3. 17. V. 7. Come out of Sion that I David comming to reigne in Ierusalem may free the people from Sauls tiranny and his wicked officers But especially that the great Saviour of the world whose type I am may come to be incarnate in Ierusalem to gaine everlasting salvation for his Church PSAL. XV. VER WHo shall abide that is to say who shall bee true member of thy Church never to be cast out of it and who shall enter into thine everlasting
ordinary kinde of speech to signifie perpetuity as amongst men there is a difference between things that are but for a time and things that are for life V. 6. Prosperitie the Italian quietnesse that is to say ease and prosperity I said by a motion of carnall security though faith have no promise made unto it of exemption from all punishments trialls or exercises V. 7. My mountaine my Kingdome whose chiefe seat was in Sion Diddest hide that is to say thou diddest suspend the actuall influence and communication of thy grace V. 9. What profit he speaks after the manner of man as Psal. 44. 12 the meaning is canst thou out of my destruction reap the fruit and obtaine the end of thy glory in thy Church see upon Psal. 6. 5. Isa. 33. 18. In my bloud namely my violent death inflicted upon mee for a punishment which being joyned with the feeling of Gods wrath cannot produce in man the effect of praysing God voluntarily see Psal. 39. 11. Now all believers have alwayes abhorred such a kinde of death before they were reconciled to God and had a true feeling of his grace V. 12. My gloris that is to say my tongue or my soule Psal. 16. 9. PSAL. XXXI VER 1. IN thy righteousnesse namely thy upright and invariable truth and firmnesse of thy promises and covenant or thine equitie which consists in righting of those who are wrongfully oppressed V. 5. Redeemed mee that is to say my soule is thine because thou hast redeemed it from eternall death and therefore living or dying I will by an assured faith put it into thine hands being sure that it cannot perish but that thou wilt turne all mine evills and disastrous chances to my salvation V. 6. That regard that are given to Idols which have no God-head in them but that which the Idolator doth falsly attribute unto them nor power but what the Devill deceitfully doth lend them or generally those that put their trust in any thing but onely in God V. 8. Thou hast set thou hast established mee in a peaceable and secure estate V. 10. Iniquity the Italian my paines Hebrew mine iniquities because that death and all miseries proceed from sinne the Scripture doth often confound the names of the cause and of the effects V. 11. A seare by reason of horrour and griefe as if I were a person struck with some extraordinary curse of God V. 12. A broken vessell a broken potsheard or some old forsaken peece of tile V. 15. My times thou rulest and governest my whole course of life thou settest down how long it shall last and disposest and orderest all the passages of it V. 17. Let them be silent or let them be rooted out V. 20. Hide them thou settest them in safety in a place that is secure and hath an inviolable priviledge of freedome A kinde of speech taken from Princes secret and withdrawing Chambers which are sacred places From the strife from false accusations and calumnies from cruell slanders and from being wronged and insulted over V. 22. In my haste the Italian in my errour or hastinesse when I have by my calamities beene transported into irrigular thoughts and unseeming words PSAL. XXXII THE title Maschil this word is often found in the titles of Psalmes some hold it was some particular kinde of penning others expound it a Psalme of instruction or made by some wise and understanding body and therefore fitting to give instruction to others V. 1. is covered a figurative terme taken from the filths and ordures which men cover because they may not annoy and be loathsome to mens view so God cloatheth man with Christs justice and innocencie that hee may not bee moved to wrath and to reject him by reason of sin which would otherwise appeare in him but that he may receive him into favour beholding him in and through Christ see Gal. 3. 14. Rev. 3. 18. V. 2. No guile namely hypocrifie and dissimulation which is incompatible with true and justifying faith 1 Tim. 1. 5. V. 3. Kept silence when I have not disburthened my conscience by a sincere confession to God and have not with prayer sought the true meanes to obtaine grace My bones all my strength hath been destroyed and hath failed in me My roaring whilest I have done nothing but complaine grieveously for mine afflictions and have not sought a remedy for the cause of them which is sin not yet healed by thy grace V. 4. My moisture or greennesse that is to say all the moisture and substance of my body hath been consumed and dried up either by some burning disease or by the feeling of Gods wrath and all the vigour and gladnesse of my soule hath been quelled with the fire of thine indignation see Psal. 38. 3. 4. V. 5. The iniquity namely so much of sin as was criminall and deadly in thy sight for God after hee hath pardoned doth yet reserve unto himselfe the fatherly correction of a sinner and the curing of the wound and disease of the soule by many calamities by which David himselfe had been visited see Psal. 39. 12. 109. 24. V. 6. For this namely being taught and induced by mine example to put full confidence in thy mercy he shall desire it at his need When thou mayest that is to say whilst thou givest a man time and scope of repentance before thou dost pronounce the irrevocable sentence against the obdurate sinner and before thou hast taken thy spirit and grace from him either during his life or at his houre of death see Isa. 55. 6. John 7. 34. 8. 21. Heb. 6. 6. in the floods namely in great and generall calamities V. 7. My hiding place refuge and safeguard thou shalt compasse me thou shalt on all sides give me occasion to prayse thee and rejoyce in thee Or thou shalt give all thy people occasion by being participants of my deliverance to yeeld thee solemne thanks and make a publick rejoycing therefore V. 8. I will Davids words to every beleever With mine eye to guide thee and for to have a care of thy salvation V. 9. Least they come c. the Italian otherwise they will not come c. thou canst not rule them nor have any service of them before thou hast tamed and bridled them Others translate it that they may not come neere unto thee namely to doe thee any harme PSAL. XXXIII VER 1. IS comely that is to say it is their proper dutie fitting for their state and acceptable in their mouth and wherein hypocrites and wicked men ought to have no part for they prophane Gods name in what manner soever they take it Psal. 109. 7. Prov. 28. 9. Zach. 11. 5. V. 3. A new song that is to say sung with such fervencie as new things use to bee sung Or alwayes new according to Gods grace which never waxeth old Or sung by the motion of the new spirit of grace which doth not so much looke after the old benefits of the creation as
those effects which did surpasse all humane power and were true miracles wrought by God the light namely thy grace and favour V. 4. Command that is to say worke it by thine almighty word which gives a being and is a law for all things see Psa. 42. 8. and 68. 28. V. 5. Through thy calling upon thee through thy strength and power under thy conduct fighting thy cause by thy command V. 9. Goest not forth thou doest no more assist us in our sights a terme taken from that the arke was wont to be carried in the campe in the time of great and imminent dangers of warre Num. 14. 42. and 31. 6. V. 12. Thou sellest that is to say thou hast suffered their enemies to subdue them easily without any losse or dammage or hast given them over to their wills as a thing of no value dost not increase thou thy selfe seemest to have lost by this oppression of thy people which was as it were thine own inheritance and thine enemies have not so much as yeelded thee any acknowledgement or done thee any hommage therefore as it were to recompence thy losse Others thou hast not raised their price that is to say thou hast let their enemies have them at what price and upon what condition they would themselves and hast not caused them to pay a deare rate for their conquest V. 14. A◠shaking a signe of scorne and derision as 2 Kings 19. 21. Iob. 16. 4. Psal. 22. 7. V. 15. My confusion I have causes of confusion continually before mine eyes the marks whereof I carry upon my face and forehead which are covered with shame V. 16. Avenger that is to say an enemie grievously incensed Psa. 8. 3. V. 19. Of dragons that is to say horrid places such as are the receptacles or dens of those beasts see Isa. 34. 13. and 35. 7. by which is meant an extream desolation the shaddow that is to say deadly calamities Psa. 23. 4. V. 20. Stretched out prayed after the ancient manner of praying with armes laid abroad and hands turned up Iob 11. 13. PSAL. XLV THE title Shoshannim an unknown name of a time or os a musicall instrument of loves spirituall loves of Christ and his Church as in the book of Canticles the contemplation and penning of which was peradventure occasioned by Solomons nuptialls and from thence are taken many termes to signifie things which are meerly divine and celestiall V. 1. Enditing the Italian bubbleth out a figurative terme which is very frequent in scripture to expresse not only the fervency of a righteous mans zeale but also the vehemencie of divine inspiration see Iob 32. 18. a good that is to say a discourse of dainty matters touching the the Italian I rehearse my works to the King that is to say I consecrate these my works to the honour of the everlasting King of the Church V. 2. Fairer excellent and perfect in all manner of vertue and such dost thou appeare to be to thy Church see Isa. 33. 17. grace that is to say besides thine own proper perfections thou hast that soveraign gift of communicating thy selfe by thy most sweet and gratious word see Isa. 50. 4. therefore these are the two causes and grounds of the establishment of thine everlasting Kingdome by God thy Father V. 3. Thy sword which is the most efficacious and piercing word of thy Gospell Isa. 49. 2. Heb. 4. 12. Rev. 1. 16. and 19. 15. V. 4 Ride or bee thou carried as it were upon a triumphant chariot which is meant by the Gospell by the preaching of which Christ was to be carried victorious and triumphant all the world over prosperously being thus sum 〈…〉 ously armed and surnished set a happie period to all thy businesses Isa. 53. 10. thy right bond that is to say if thou dost employ thy soveraign power thou shalt finde the experience of those admirable effects which the spirit doth foretell by mee V. 5. Thine arrowes see concerning these armes of Christ and of their effect Isa. 49. 2. 2 Cor. 10. 4. V. 6. O God hee directeth his speech to Christ Heb. 1. 8. true eternall God who besides and with the Kingdome of essence and eternall glory is also mediator as lievtenant generall to his sather which place hee undergoeth in the union of the two natures yet by the power of his deitie V. 7. Therefore that is to say because that thou alone through the most perfect justice art fitting and worthy to bee King of the Church God hath consecrated thee for this place in thine whole person and hath endowed thy humane nature beyond measure with the gifts of the spirit which gifts were anciently figured and shewed as it were in a shaddow by the annointing of Kings John 3. 34. 1 Iohn 2. 20. 27. of gladnesse for your sweet smelling oiles were also used for to beautifie the face upon occasions of feasting and mirth Psa. 23. 5 and 104. 15. and likewise this oile of consecration and infusion of the gifts of the holy Ghost is also an oile of joy and glory in Christ thy fellowes all the true elect sanctified by the same spirit and endowed with the same graces to be Kings and Priests Rev. 1. 6. and 5. 10. of which neverthelesse they receive but a certaine portion and measure 1 Cor. 12. 7. 11. Ephes. 4. 7. whereas Christ hath the whole fullnesse of it Iohn 3. 34. V. 8. All thy garments thou art clothed with the gifts of the holy Ghost which spread forth a most sweet odour of grace even from heaven thy dwelling place Cant. 1. 3. out of the from heaven which is Christs royall habitation alluding to Kings pallaces whose walls were covered over with marble 1 Kings 22. 39. Amos 3. 15. made thee glad namely that everlasting joy which thou hast in heaven V. 9. Daughters as much as to say Kingdomes and provinces shall be joyned to the Church of Israel which is here specially meant by the spouse by reason of that nations prerogative though they altogether doe make but one universall Church Cant. 6. 8. honourable women the Italian amongst thine honours that is to say thy nuptiall traine and pompe Others have it thine honorable that is to say thy maids of honour upon thy the chiefe place of honour next to the soveraign and was given to the queenes 1 Kings 2. 19. of Ophir see Iob 22. 24. V. 10. Hearken the prophets words to the Church forget renounce the world which is as it were thy fathers house whence thou wert taken to cleave altogether to thy husband according to the Lawes of matrimonie Gen. 2. 24. V. 12. The daughter that is to say the people of that city hee meaneth that the mightiest and famousest nations of the Gentiles should bee joyned to the Church to doe in it and with it hommage to Christ Psa. 72. 10. Isa. 23. 18. V. 13. The Kings daughter namely the Church which is Gods daughter and Christs bride Cant. 7. 1. within the Church though
have not only sinned but am also wicked of nature see Iob 14. 4. Iohn 3. 6. Rom. 5. 12. Ephes. 2. 3. Conceive the Hebrew warme me a tetme taken from birds that hatch their egges V. 6. Thou desirest the Italian it hath pleased thee to teach me that is to say to regenerate me with thy Spirit creating a new spirituall light in mine underderstanding and wisdome in mine heart see Isa. 54. 13. Ier. 31. 34. Ioh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it thou delightest in truth in the inward parts and hast taught mee wisdome inwardly that is to say thou hast made mee by thy Spirit such as thou requirest man to bee in sincerity and uprightnesse but alas I have not employed this talent in resisting of temptation but have spoiled this good work of grace even as that of nature was already corrupted in mee Yet those small reliques which remaine in me doe yet revive some hope of pardon and restorement in me In the hidden the Italian in the inward Hebrew in the secret see Rom. 2. 29. 1 Pet. 3. 4. V. 7. With hysop working in me that effect which is figured by hysop in ceremoniall purifications Lev. 14. 4. 49. 51. 52. Num. 19. 18. Heb. 9. 19. which is that God doth not onely cleanse the filthinesse of sinne but doth also cure the malady doth onely take away the stink of it but conferreth also upon man the sweet savour of his sonnes justice by in puting it unto him V. 8. Make me as thou hast humbled and bruised me by Nathans message so let me either by thy Spirit inwardly or by some minister outwardly receave the sweet ambassage of peace and reconciliation to comfort me after so much terror see Job 33. 24. V. 10. Right spirit or a constant spirit and well settled in a resolution to serve and obey thee or to doe well V. 12. Thy free Spirit the Italian thy voluntary Spirit or free that is to say the Spirit of grace which is the author of true spirituall liberty in the faithfull Rom. 8. 2. And freeth them from sin and death and causeth them to serve him willingly Others translate it the principall or reall spirit which is ruler and governour of the soule and all the thoughts and motions of it as the soule is of the body see Iob 30. 15. V. 14. From blood guiltinesse namely from Vriahs murther or generally the capitall punishment which I have deserved Thy righteousnesse not that of the law which condemneth irre-missibly but that of the Gospel which observes the promises of grace and according to them doth grant pardon Rom. 3. 26. V. 15. Open thou that is to say give me cause and together with that a will and holy motion to give thee thanks for thy forgivenesse V. 16. For thou the meaning is the corporall sacrifices are not of any value in respect of the Elects true spirituall sacrifices yea the first without these are abominable Now there are two sorts of these spirituall sacrifices the one for to obtaine grace such as your acts of repentance and contrition were the other after that wee have obtained it such as the sacrifices of thanksgiving were I doe now present the first unto thee give mee occasion hereafter to yeeld thee the second see Psal. 50. 14. 23. V. 17. Broken Spirit that is to say extreamly afflicted and humbled with griefe for sinne yet without dispaire but offering up such a heart unto God by a faithfull calling upon him in his sonnes name see Isa. 57. 15. 61. 1. 66. 2. 18. Build maintaine strengthen and defend thy Church It seemes that he hath a regard to that that Princes sinnes doe take away Gods safe-guard from the people Exod. 32. 25. and they oft-times are punished for them 2 Sam. 24. 17. V. 19. Then namely when thou hast purged my sinne by which the whole body of the people is defiled through me who am their head thou shalt look upon us in favour to accept of our service Of righteousnesse done rightly according to thine appointment Psalme 4. 5. Burnt offerings see Levit. 6. 22. 23. PSAL. LII VER 1. WHy boastest thou why dost thou triumph in thy wickednesse and cruelty which thou findest to be favoured and recompenced by Saul O mighty man see 1 Sam. 21. 7. the goodnesse Gods grace towards his elect is not changed or annihilated through thy persecutions and cruelties but it will arise against thee in their behalfe V. 5. Of the living see Psal. 27. 13. V. 6. And feare namely they shall reverence God for his judgements V. 9. On thy name that is to say on thy selfe revealed as by a proper name to thy Church or upon thy grace and savour Before thy Saints the Italian and it is good c. that is to say thy Saints doe alwayes look after it by faith and calling upon it and it is also continually nigh unto them in all their necessities and whensoever they pray or call upon it Psal. 16. 8. PSAL. LIII THE title Mahalah it is thought to bee the name of a musicall instrument see the same subject as that of this Psalme Psal. 14. V. 5. Where no feare the Italian where no cause of feare without any apparant cause of feare by panick terrours sent by the Lord and by a certaine secret remorse and trouble of conscience see Lev. 26. 17. 36. or when they shall be in carnall peace and security 1 Thes. 5. 3. Put them to shame for God condemneth their present enterprises and reproves their persons hee hath given thee power to overcome and beat them back shamefully PSAL. LIV. THE title Neginoth see Psalme 4. in the Title V. 1. By thy name that is to say by thy selfe shewing by thy power that thou art indeed such as thou art termed to be V. 3. Strangers he calleth Saul and his followers so and the Ziphims because they proceeded agaâ—nst him like barbarous people without any humanity see Psal. 144 7. My soule that is to say they seek to take away my life V. 4. With them namely as their head and conductor whose power supplyeth their little number and their weaknesse V. 5. In thy truth pronouncing a just judgement against them or according to thy truth that is to say thy true promises made to thine elect V. 7. Delivered me I assure my selfe by saith that he will doe it therefore I hold it as done Others when he hath delivered me PSAL. LV. VER 2. MAke a noise wiâ—h laments fervent prayer and groanes V. 3 Of the vo ce the Italian of the cry it seemes that he would describe the warre like cries which they make at onsets They cast a terme taken from siedges where they use to roule down dart and throw down anything as they can upon the besiedgers for to endammage them V. 8. Windy storme namely the fury and violence of mine enemies V. 9. Divide their dis-unite them and dissipate their councels hee seemeth to have a
mee saying all I did was in vaine and to no purpose V. 11. Sack-câ—oath see Psa. 30. 11. V. 12. They that namely the governours and counsellors of the people who did anciently keep their courts of justice neere the gates of the city Gen. 23. â—0 the mâ—aning is people that are in authority doe condemne mee and the vulgar sort doe flout and 〈◊〉 mee Psa. 22. 7. V. 13. An acceptable time that is to say thou hast prefixed a time for the end of mine afflictions after which thou wilt lay open thy grace Psal. 30. 5. Isa. 26. 20. In the truth the Italian for the that is to say according to thy saving promises which are invariable Or by thy saving truth which is the cause of the salvation of thine Elect who have no other ground therefore but thine immutable will and decree V. 15. The pit a terme taken from the steep going down of a well which maketh it impossible to be gotten out of see Psal 55. 23. V. 18. Because of because they may not triumph over mee in contempt of thy Majesty V. 19. Are all to feede their eyes with the sight of mine afflictions and of my death Mat. 27. 39. 41. Luke 23. 35. V. 20. To take pitty the Italian to condole with mee a representation of the disciples flight and forsaking of Christ at his death Mat. 26. 〈◊〉 40. Iohn 16. 32. and how that no humane strength nor assistance hath any way contributed any thing to the work of redemption Isa. 63. 3. 5. V. 21. Gall the Italian poyson or gall that is to say some most bitter thing V. 22. Let their propheticall imprecations or a denuntiation of Gods sentence against the Iewes for the rejection and death of Christ Rom. 11. 9. the meaning is let all their good and delight bee changed into ruine and perdition It may also bee that the holy Ghost had some relation to the last passeover which was kept in Ierusalem when it was besiedged by the Romans who took the opportunity of the time when there was an infinite number of people in the City which came to the feast which was the chiefe cause of its finall desolation V. 23. Let their eyes let them lose their understanding and as for their eternall salvation let them have a vaile of ignorance before their eyes and let them bee given over to a reprobate sense Iohn 12. 39. 40. Rom. 11. 8. 10. 2 Cor. 3. 14. and make let them bee oppressed with perpetuall and insufferable bondage V. 25. Let their let their Cities and Temple be destroyed and laid waste Mat. 24. 2. Luke 19. 44. V. 26. For they for their will and intention was evill concerning Christs death though it proceeded from the hand and counsell of God Isa. 53. 3. 4. 10. Acts 4. 27. 28. V. 27. Adde let them accumulate the measure of their sinnes that the punishment thereof may fall fully upon them Mat. 23. 32. 1 Thes. 2. 16. let them not let them have no share of that justice which thou shalt manifest in thy Gospell in grace and justification of sinners Rom. 3. 25. 26. and 10. 3. V. 28. Let them bee let them neither have right to it nor beare the marke of being thy people reprove them and take away thy vocation from them and let them not be included in thine externall covenant which is the first degree of election to life eternall and beareth the portraiture of it before men though in many vocation may be without election to life Mat. 20. 16. Rom. 9. 6. and election in its highest sense and meaning is immutable Rom. 9. 29. 30. and â—0 6. 11. see Ezech. 13. 9. and Exod. 32. 31. Rev. 3. 5. and 22. 19. V. 29. Sâ—t mee up bring mee up out of the state of humiliation and suffering to celestiall glory after my resurrection to goe up into heaven Isa. 53. 8. Acts 〈◊〉 31. Phil. 2. 9. V. 30. I will praise I will cause mine elect in my Church to yeeld perpetuall thanks unto the Lord and that shall bee the spirituall sacrifice by which all ancient corporall and figurative sacrifices shall be abolished V. 32. The humble an ordinary title given to the true elect to whom only the Gospell is preached to life and salvation V. 33. His prisoners namely his elect enthralled in the bonds of sinne and death Isa. 41. 7. and 49. 9. V. 34. Praise him the whole world which hath suffered it part of punishment for mens sinne Rom. 8. 20. shall also participate of the glory of his restauration through Christ Psal. 98. 7. Isa. 44. 23. and 49. 13. Rev. 18. 20. V. 35. Sion that is to say the universall Church the cities namely the particular Churches that they namely the humble v. 33. or his servants v. 36. PSAL. LXX VER 2. BE turned backward that is to say let whatsoever they undertake come to nothing PSAL. LXXI VER 3. HAbitation or strong hold thou hast given see Psal. 42. 8. and 44. 4. and 68. 28. V. 7. As a wonder the Italian as a monster that is to say they have been afraid of mee because that such strange things have befallen mee and have scorned mee and had mee in abomination by reason of my extream miseries V. 9. Of old age as v. 18. and hence may bee gathered that this Psalme hath a relation to Davids troubles by reason of Absaloms conspiracy which happened in his old age V. 15. Thy righthousnesse thy bounty and loyalty in all thy promises according to the frequent meaning of scripture V. 16. I will goe in that is to say I will endeavour and trie to extoll it Others I will walke trusting in the Lord. V. 17. Taught mee through knowledge and experience V. 18. Gray headed namely in the time of my decrepit old age which is the most dangerous time of man and then is thine aide most needfull for him untill I give mee leave to celebrate this deliverance also as well as I have done the rest V. 19. Thy righteousnesse others now thy righteousnesse is exalted to the height Psal. 36. 6. and 57. 1â— who hast the Italian thou hast namely heretofore for mee Or thou wilt have done them when thou hast heard and delivered mee PSAL. LXXII THE title For Solomon that is to say penned by David to tecommend Solomon his son and successor to God and to set before himselfe the true modell of Christs most perfect Kingdome of whom hee was a figure that imitating his vertues hee might draw upon him the aforenamed blessings of his Kingdome V. 1. Thy judgements that is to say put thy lawes which are the rule of well governing in his minde that hee may know them and in his heart and will that hee may execute them Now in respect of Christ this is a prophecy of the fullness of the gifts of the holy Ghost which were conferred upon his humane nature Isa. 11. 2. 3. 4. V. 3 The mountaines figurative termes as much as to say there shall every
he holdeth his peace that is to say he contemneth contempt and regardeth it not V. 13. A Tale-bearer who useth the abominable art of a spie to tell the secret acts and speeches of others which was a thing that the law did forbid Levit. 19. 16. Concealeth any thing that may be concealed without any offence to God or wrong to civill society or to ones neighbour V. 14. Councellors men that are worthy of such a title and charge by reason of their good and vertuous qualities V. 15. Sureâ—yship the Italian Sureties namely rash and inconsiderate ones Heb. Those that stâ—â—ke hands Prov. 6. 1. V. 16. Strong men that is to say amongst men abundant wealth most commonly is gotten by extortion and greedinesse but true honour which is womens only treasure is obtained by a way which is cleane contrary namely of meeknesse and sweetnesse 1 Pet. 3. 4. V. 17. Doeth good Gaining through his mercifulnesse the blessing of God and the good will of men Toubleth Through his inhumane cariage he depriveth himselfe of all true delight plungeth himselfe into infinite dangers griefes and inconveniences gaining neither favour nor love from God nor men V. 18. Worketh He followeth a kinde of life from which he cannot gather any good fruit but only unhappinesse contrary to his hope and intentions That soweth That is to say which doth good and hath thereby Gods infallible promise of reaping feliâ—ity See Hos. 10. 12. Gal. 6. 8. Jam. 3. 18. V. 21. Though hand the Italian Every houre That is to say each moment he may expect his punishment Heb. Hand in hand See Prov. 16. 5. Others translate it from hand to hand that is to say from time to time V. 22. A lewell That is to say this bodily gift is not onely undecent but unfitting for a vicious soule for it neither hideth it nor amendeth it without Heb. Of an evil savor A phrase taken from Wines that have lost their strength or from putrified meats as Psalme 14. 1. Others understand it of a woman that hath lost her reputation and good name V. 23. The expectation That is to say all their ends and actions are evill and doe provoke the wrath of God Or they cannot hope or expect any thing but Gods everlasting wrath V. 25. Made fat That is to say shall be enriched and encreased with blessings Shall be watered the Italian Shall become raine That is to say God shall encrease the meanes whereby he may every day become more and more bountifull and liberall V. 26. That with-holdeth namely in time of dearth V. 27. Favour Namely from God and men V. 28. Flourish And prosper in all manner of goodnesse V. 29. He that troubleth Namely through prodigalitie evill government and other disorders V. 30. The fruit That is to say all that which proceedeth from him either in words or deeds councell or example is very effectuall and good for his neighbours to direct edifie and keepe them in a true spirituall life A tree See Prov 3. 18. Winneth The Italian Taketh That is to say hee draweth them to God and to the love of him he sweetly gaineth and winneth them to God V. 31. The righteous God 's Children are visited and corrected in this life for their sinnes and shall the rebellious and those which are his enemies escape his just judgement 1 Pet. 4. 17 18. The sinner Namely he that maketh a continuall practise and exercise of sinning CHAP. XII VERS 1. INstruction The Italian Correction that is to say not only instruction but also reproof and punishment for his sins V. 3. The root That is to say the ground and being of their subsistence which is in God his grace 2 Tim. 2. 29. V. 4. A crown A glory and ornament 1 Cor. 11. 7 Maketh That through her dishonest life evill manners small wisdome and worth dishonoreth her selfe and hers Rollennesse A cause of continuall annoyance and paine which gnaweth and consumeth him Pro. 14. 30. V. 6. Are to They are deceitfull to insnare men into mortall dangers through cunning deceipts discovering of secrets and diverse other wayes The mouth their wise direct prudent and discreet answers do give no way to these deceits V. 7. Are overthrowne The Italian In a turning that is to say they perish suddainly and in an instant as one should say in the twinckling of an eye or in the turning of an hand V. 9. Despised That lives plainely without any pompe or state and yet hath all his commodities and services duely performed V. 10. Righteous The good man is reasonable and mercifull even towards the beasts which are in his service in not abusing or overworking them and in giving them those things which are necessary for them V. 12. Desireth He studiâ—th to learne and carefully practiseth the unlawful practices of wicked men Whereas the righteous without any such thing do prosper and are nourished and increased by the lively root of Gods grace and blessing V. 13. The wicked is The Italian The snare of the wicked is in the With which he desireth to ensnare other men by traps and deceits Or with which hee ensnareth himselfe to everlasting and unavoydable perdition See Prov. 18. 7. Shall come out Hee will not suffer himselfe to be catched by the wicked v 6. or God will deliver him from any evill that shall overtake him V. 14. Shall be satisfied Shal receive abundant blessings from God in reward of the good which he hath done with his mouth by aiming all his speeches at the glory of God the profit instruction comfort and edifying of his neighbour A dainty allusion his mouth hath satisfied many with godly and helpfull words therefore it shall be satisfied with good things V. 15. The way That which he undertaketh of his own head and understanding without the counsell of any other that seemeth to him to be very well devised V 16. Knowne It is suddain and bursteth out presently in disordered and undecent actions and words Covereth He hideth and represseth the blamefull boylings of his wrath Others he regardeth not and dissembleth the injury that is done him V. 17. Sheweth forth either in publicke judgements or in private talke and conference Righteousnesse Namely that which is not only true in the reality of the thing which is spoken but is also just and upright in regard of the intention and manner wherin it was spoken without any malignancie wresting or prevarication Deceit either speaking an untruth or in wresting the truth V. 18. Piercings of a sword Namely by his calumnies revilings and false accusations Is health through his comforts good advices and wholesome discourses V. 19. The lip A man that speaketh truth continually shall never perish but shall obtaine everlasting life at Gods hands Or his affaires shall be maintained by God in a prosperous and invariable estate Is but for that is to say peradventure the lyer shall for a short time be undiscovered and get some benefit by his cunning and deceits but
〈◊〉 I have reaped noâ— gathered no other fruit of these painfull pleasures but onely a little transitory enjoyment of them V. 11 Then I looked The Italian But having considered Being weary of this voluptuous life I hive fallen againe to the severe and wise execution of mine office Profit Namely there was no found nor permanent good after the transitory pleasure V. 12 Wisedome See Eccl. 1. 17 What can The Italian What are other men That is to say it hath been possible and not altogether unfitting for mee that have beene so wise and mighty a King to alter my manner of living in thiâ— kinde to the end I might finde out one in which as most perfect happy and secure I might settle my selfe and teach it to others wherein I am not to be imitated by private persons whose condition bindeth them to goe on in that course of life which they have once begun and have not the power to make new triall often and therefore I am to be believed in mine experiences which others may not try so well as I. V. 13 I saw Indeed I have found that for the conduct and guiding of worldly affaires that politick wisdome is very good but seeing the wise man cannot avoyd death I see this wisedome participates of the corruptibility of all other worldly things and therefore the soveraigne good cannot consist therein V. 15 And why The Italian And what will it availe me seeing the aime of all man his actions is to purchase happinesse to which nothing seemeth to be more adverse than death what good will it do me to have been wiser than other men in worldly wisedome seeing I could not thereby free my selfe from dâ—ath This also Namely all that secular wisdomâ— V. 16 For there is If any one should say that a wise man at the last gets renown which makes him live after his death I answer that this smoak of glory is most vaine and in a smal time vanisheth awâ—y and how An exclamation of wonder and disdain of 〈…〉 nall sence which is wholly fixed upon the bare consideration of the course of the world and nature V. 17 I hated My life hath beene displeasing to me which otherwayes is so pleasing and sweet seeing all the actions of it are toylsome and do bring forth no permanent happinesse V. 18. Yea I hated All those goodly and excellent things which I have done or made have been displeasing unto me whether they were materiall things or things belonging to wit reason or understanding I should leave it he meaneth that the comfort w 〈…〉 men have by having children in which they seem to live againe after their deathes and to whom he leaves the enjoyment and fruition of all his labours is but a very weak one by reason that one is so uncertain whether they will prove vertuous or no which if they do not they will lose and dissipate all what their father hath gotten Peradventure Solomon did already fore-see the vicious inclination of his son Rehoboam V. 20. To despaire And consequently to forgoe all such things as I perceived did not bring forth such fruit as I desired V. 21. For there is Those who do as I have done namely that set their hearts upon worldly businesse though it bee in a vertuous way to have all things in good order yet they never rest from their labours and enjoy not that sweet fruition which they leave to their idle successors Now if he that labours hath no intent to enjoy the fruits of his labours it is vanitie and if he do desire it and cannot attaine to it it is a griefe and trouble to him V. 22. Man The Italian Such a man He means those of what vocation soever that are continually busie and in action V. 24. There is nothing better The Italian Is it not good for If they say that man may if he will take his rest and enjoy the fruits of his labours I answer that the power of so doing doth not lie in himselfe but that God alone can grant him the grace so to doe V. 25. For who â—f so 〈◊〉 that had depended upon â—â—ns will I had the meanes to doe it 〈◊〉 thâ—n â—ny other and seeing I could not doe it it is manifest that if it proceedâ— from God onely and not from man V. 26. For God God alone through his grace so worketh in the heart of his elect that they can enjoy the fruits of their labours during this life in joy and tranquillitie and deprives evill livers of this gift giving them over to unsatiable desires Salomon seems to impute the cause of his wanting contenâ—ment of minde amidst so great wealth and plenty of goods â—nto the faults and errors he had committed CHAP. III. VERSE 1. TO every thing Having spoken of the honest and lawfull pleasures which a good man may and ought to take in this life he now declareth how that this is not alwayes so nor in the same measure seeing there are so many variable changes in the world to which one must conforme his affections of joy or griefe Purpose Heb. Will that is to say each voluntary motion of the soule V. 5. To cast away In publicke rejoycings as upon occasions of victories they did make great heapes of stones in the fields for trophies Which in time â—f sadnesse or adversitie they cast away againe some such like thing Jos. 8. 29. 2 Sam. 10. 17. V. 7. To rent This is also referred to a ceremony used in great and suddain griefes in which they used to rent their garments Keepe silence Which was also an effect and signe of some great sorrow Lam. 2. 10. Amos 5. 13. V. 9. What profit He doth here againe continue the speech which he had broken off concerning the lawfull pleasures which a man may take in this world according to his vocation still framing his affections to these variable chances as may happen and he saith that anxietie and continuall care is no way available but contrariwise is very hurtfull seeing it keepeth man from enjoying the fruits of his labours V. 10. I have I have found that this defect which men have namely to vexe and torment themselves so much proceeds from Gods secret judgement which will have a man to be punished by the selfe same thing as he hath so much set his heart upon forsaking God namely by the goods of this world which keep him in a continuall perplexity V. 11. He hath Contrarily his perpetuall hearts care God hath appointed and is contented that man should conforme his affections of joy and sorrow to the motions of his providence and that he should rejoyce in time of prosperity and be sad in time of adversitie so he doth it alwayes moderatly Eccles. 7. 13 14. Iam. 5. 13. He hath set He hath endowed them with so much naturall light as that they can apprehend the various chances of this life to judge of them and governe themselves according to them So that Though there be
places namely their Temples Chappels and other places of Idolatry and false devotion Over Nebo namely for the desolation of these Cities which was already come or was ready to come upon them On all their heads according to the custome of those times and places which was to shave themselves in times of great sorrow and mourning Lev. 19. 27. 21. 5. Deut. 14. Isa. 3. 24. Jer. 48. 37. Ezek. 7. 18. V. 3. On the tops of which were made after the fashion of open terraces See concerning this manner of publique mourning as it were to require help from Heaven Isa. 22. 1. Jer. 48. 38. V. 4. Heshbon names of certaine Cities of Moab Jabaz a City in the confines of Moab Num. 21. 23. V. 5. My heart that is to say the desolation of the Moabites shall be so cruell and dolefull that I tremble at it and am moved to compassion every time I thinke of it Isai. 16. 11. 21. 3. Jer. 48. 36. V. 6. The waters that is to say these places which are now rich pastures and well watered shall grow wild and desert see Isa 19. 5. 7. V. 7. The abundance namely their Treasures and provisions shall be carried away into remote and secret places by the Arabian robbers which shall fetch away this prey V. 9. Of Dimon this is thought to be the same City as was before named Dibon and that the Prophet hath so altered the name of it by reason of the great effusion of blood which was to be in it for Dimon may signifie a bloody place Lions that is it to say wild beasts shall live in the Country made void of inhabitants CHAP. XVI Vers. 1. SEnd ye the Moabites were subdued and made tributaries by David 〈◊〉 Sam. 8. 2. and paid their tribute in Sheep and Lambs 2 King 3. 4. and the Kings of Israel had gotten it away from the Kings of Judah after the separation of the ten Tribes Whereupon Isaiah under the termes of wishing them to returne to the King of Judah their ancient Lord doth exhort them to doe homage and convert themselves to the true God who was knowne and served in Judea and not among the ten Tribes To the Ruler which your vassall King paid to the King of Israel his Lord and Master 2 King 3. 4. Sela a place scituate in the utmost confines of Moab whereof there is no mention elsewhere V. 2. It shall be if ye persevere in your rebellion you shall both be subdued and driven out of your Count y. Arnon a River upon the frontiers of Moab Num. 21. 13. V. 3 Execute judgement the Italian Make a decree besides this duty towards God doe thou use charity also and humanity decreeing by a publike Law that my people may have secure refuge in thy Countrey when they flie before the Assyrians see Obad. 14. V. 4. For the that is to say the time of my peoples visitation shall not last for ever but I will setle them again in peace and prosperity And therefore you Moabites make your selves worthy of obtaining grace and favour at their hands and doe not any way give them cause of offence V. 5. In mercy or in piety that is to say those vertues of King Hezekiahs shall establish his Kingdome and make him mighty wherefore thinke in time upon submitting yourselves unto him The Throne namely the Throne of the Kingdome of Iudah He shall sit namely Hezekiah a most vertuous and happy King and a figure of Christ in whom all this is perfecty and spiritually fulfilled Dan. 7. 14 17. Mic. 4 7. V. 6. The pride through which he will refuse these my exhortations and good councels His lies namely his vaine counsels and false confidences his dissimulations and cunning devices V. 7. For the Foundations namely for the ruine and subversion of this City from the very Foundations V. 8. Languish that is to say they lie waste and desert The Lords namely the great Potentates have with their Armies spoiled all the Country Even unto the Italian which reached unto hereby is shewed the great extent of those Vineyards scattered up and downe all the convenient places of the Land of Moab even till beyond the Sea namely the lake of Sodom Ier. 48. 32. Iazer a City in the confines of Moab V. 9. For the shouting they were certaine shouts and songs whereby they encouraged one another with mirth in the Fields while they were at worke V. 12. Is weary with praying complaining and sacrificing to his Idoll On the high place namely the Temple of Kemosh And thereby may also be meant a City of Moab called Bamoth-Baal that is to say the high places of Baal Jos. 13. 17. See Jer. 48. 13. V. 13. Since that time the Italian in the ancient times that is to say which he had set downe in his everlasting counsell V. 14. Within three yeeres namely at the end of these yeeres the ruine of Moab shall begin by the Assyrians and a long time after that shall be accomplished by the Chaldeans Wherefore the same things are also foretold by Jeremiah ch 4â— many yeeres after Isaiah As the yeeres the Jewes doâ— hold that the longest time for which one may hire a servant is three yeeres and the shortest for one yeere which they gather from this place and from Deut. 15. 18. and from Isa. 21. 16. CHAP. XVII Vers. 1. BEhold Damascus this hath a relation to the taking and sacking of Damascus and to the captivity of the people thereof by Tiglath-pilezer 〈◊〉 King 16. 9. Amos 1. 5. and afterwards it was re-edified and inhabited by a new people V. 2. The Cities which were in the Tribe of Gal or Reuben Num 32. 34. Jos. 13. 16 25. and are here joyned with Damascus because that Tiglath-pilezer that tooke Damascus did also carry the Gadiâ—es and the Reubanites into captivity 1 Chron. 5. 26. for the ten Tribes were in league with the King of Syria Isai. 7. 1 2. V. 3. From Ephraim that is to say from the ten Tribes named by the name of this which was the chiefest of them The Kingdome because that after this conquest of the Assyrians and the death of Rezin Syria became a Province to Assyria and being come againe into a prosperous state was againe taken and pillaged by the Chaldeans Jer. 49. 23. They shall be that is to say the Syrians shall endure the same subversion of state as the ten Tribes doe Isa. 7. 16 8. 4. V. 4. The glory of namely the power and Kingdome of the ten Tribes which was first lessned by Tiglath-pilezer and then afterwards quite over-throwne by Salmanezer 2 King 17. 6. The fatnesse that is to say his estate shall be much impoverished and many of his commodities shall be taken away from him V. 5. And it shall be that is to say they shall be all carried away into a strange Countrey like Corâ— that is reaped and carried away out of the field in time of harvest In the valley which was
is to say discomforted it being the gesture of women in great sorrow 2 Sam. 13. 19. CHAP. III. Vers. 1. THey say the Law of divorce forbiddeth the man who hath put away his wife to take her againe if she be married to another husband Deut. 24 4. and if there be adultery committed she must die Yet I have used no such rigor towards thee O my people for I have not destroyed thee for thine idolatries which are spirituall adulterie of the soule and am yet ready to receive thee into my covenant againe though I have once put thee away and thou hast joyned thy selfe unto other gods V. 2. Hast thou sat a description of such as give themselves over to idolatry under the figure of common strumpets which sat by the high way sides waiting for passengers As the Arabian that is to say a thiese and high way robber V. 4. The guide the title of a wise and loyall husband Prov. 2. 17. under whose conduct a young woman passeth over that dangerous age in honour and safety V. 5. Will he reserve the Prophets words exhorting the people to an holy repentance not in words but in deeds to reconcile themselves to God V. 6. Israel namely the Kingdome of the ten Tribes severed from Judah V. 8. Put her away like to a divorced woman which I had put away from my covenant and taken away from her the title of being my Church by the Assyrians 2 Kin. 17. 6. V. 10. And yet and to all her other sinnes to make up the measure she hath added the sin of impenitencie and hypocrisie V. 11. More then namely lesse guilty and faulty V. 12. Towards the North namely towards that quarter of the world whether the ten Tribes were carried into captivity V. 13. Scattered thy waies the Italian Prostituted thy selfe that is to say hast abandoned thy selfe to unlawfull conjunctions which the Hebrews call waies see Ezek. 16. 15 36. Others thou hast runne out and hast gon wandering without any shame or stay as Jer. 2. 23. V. 14. I am married that is to say I have made a firme covenant with you by vertue of which continually untill the end of the World I will call some converts from amongst you to the participation of my grace in my Church which hath been principally verified under the Messias Others because I have rejected you yet c. as Jer. 31. 32. V. 16. When ye be when the spirituall Israel which is the Church shall be encreased by the calling of the Gentiles and finally by reason of the conversion of the people of Israel the materiall Arke which is called Gods Throne shall be no more in use but God shall by his Word and Spirit dwell and raigne gloriously in his Church A prophecy of the abolishing of ancient ceremonies under the Gospel V. 17. To the name that is to say to God who shall plainly and as it were by his proper name manifest himselfe to his Church Isa. 60. 9. Imagination the Italian hardnesse or thought Num. 15. 39. Isa. 57. 17. V. 18. The house that is to say I will in Christ reunite all mine elect without any distinction of Nations disanulling all former enmities Ephes. 2. 14 15 16. This may also be more particularly understood of the last reduction of the Nation into one which was before divided into Israel and Judah as Isa. 11. 13. Ezek. 37. 16 22. Hof 1. 11. The Lâ—nd a figure of the Church in this World and of the Kingdome of Heaven after this life V. 19. But I said my will indeed is firme for to re establish you but true conversion is the onely means and necessary condition of it V. 21. A voyce a representation of the Israelites conversion as Zech. 12. 10. Upon high places peradventure he hath a relation to the custome which was to goe up to the tops of the houses upon occasion of some great publique mourning Isa. 15. 3. 22. 1. Jer. 7. 29. V. 22. I will heale I will free you from the punishments due therefore I will pardon the offence and amend the defect in your soules V. 23. From the hils namely from idols whose service was performed upon hils or high places Or from any other worldly high power A protestation of the converted Israelites that they will trust onely upon Gods grace V. 24. For shame the Italian for that shame full thing Baat and other idols are so called by way of abomination see upon Jud. 6. 32. Jer. 11. 13. Hos. 9. 10. The meaning is idolatry hath been the cause of our former calamities CHAP. IV. Vers. 1. REturne constantly and sincerely Then shalt thou not the Italian and wilt no more goe wandering that is to say through in constancie to follow sometimes one Idol and sometimes another for want of a firme resolution to stand to the performance of thy duty towards me V. 2. Thou shalt sweare that is to say thou shalt acknowledge and call upon the onely true eternall God an oath being a proofe of the Godhead which one worshippeth Psa. 63. 11. Isa. 19 18. 65. 16. The Nations thou shalt re-obtaine the ancient right and title to be called the stocke or body of the Church into which all Nations shal think themselves happy and honoured to be incorporate according to the promise Gen. 12. 3. 22. 18. V. 3. Breake up that is to say by a true contrition and repentance prepare your hearts to receive the seed of my word V. 4. Circumcise your selves put off your wickednesse and naturall corruption which was the spirituall truth of the Sacrament of the corporall circumcision Deut. 10. 16 30. 6. Col. 2 11 V. 5. Declare a representation of the generall uproare upon the eomming of the Chaldeans V. 6. Set up namely to give the signall V. 7. The Lyon namely Nebuchadnezzar V. 9. The Prophets namely the false Prophets which fed the people with vain predictions of peace Jer. 26. 7 8. 28. 1. Ezek 13. 2. 10. V. 10. Said I Jeremiahs words Surely thou hast that is to say is it possible that thou shouldest suffer this people to be deceived by false Prophets that have in thy name promised them peace and that thou shouldest grant their errour to take so much effect see Jer. 6 14. Ezech. 14 9. V. 11. A dry winde he seemes by this dry winde to meane the Northerly winde from which coast the Chaldeans came which kinde of winde is most violent and durable Job 37. 22. Prov 25. 23. Not to san the Corne in the floore for to that purpose are required moderate windes whereas 〈…〉 is boisterous and doth dissipate and disperse The meaning is this scourge will be to d 〈…〉 tion and not to correction V. 13. He shall come up namely the King of Babylon who is signified by this winde V. 15. For 〈…〉 c. the Italian fâ—r there is a voice that 〈…〉 that 〈…〉 y is greater tâ—â—n in Dan and pro 〈…〉 eth that it is more
deluge of enemies is fallen upon her V. 44. Bel the chiefe idol of the Babylonians Isa. 46. 1. Jer. 50. 2. that is to say I will punish them for their idolatries In Babylon or upon Babylon Bring sorth he doth attribute Babels extortions to Bel for the Chaldeans made him the author of all their conquests and victories see Ier. 49. 1. Others think that the Prophet had a relation to the great offerings which from all parts were offered to Bel and especially of the spoils of conquered Nations V. 46. The rumour namely of Cyrus his comming who did not lay the siege to Babylon in the first yeer of his expedition but in the second V. 49. As Babylon I will in the same manner cause to perish by the sword not onely the inhabitants of the city but the subjects also of this great Empire which termed it selfe to be universall over all the world V. 50. Ye that words directed to Gods people which went into captivity after there had been great slaughter made of them by the Chaldeans exhorting them to return to Jerusalem V. 51. We are the Jews lamentation V. 52. Wherefore Gods answer to them V. 55. The great namely the great multitude of people which made such a noise Her waves see vers 42. namely the waves of those destroyers vers 53. V. 59. A quiet prince the Italian great chamberlain Heb. a prince of rest Some doe hold that he was Governour of a place or City called Menucha Others do expound these words as if amongst great ones he had been the man that did settle and procure the rest and quietnesse of the Country by opposing himselfe to the rebellion against Nebuchadnezzar V. 64. The words that is to say The Prophecies Sermons Histories which he himselfe set down in writing whereby he intimates that the Chapter following was added by some body else CHAP. LII Vers. 7. BRroken up see upon Jer. 39. 2. V. 18. Wherewith that is to say which were used about sacrifices and other parts of divine service V. 24. Of the door or of the vessels see Ier. 35. 4. V. 28. In the seventh namely when Iehoiakâ—n was carried away into captivity now 2 Kings 24. 12 it is said that this hapned the eighth yeer of King Nebuchadnezzar but we must imagine that it was in the end of the seventh yeer and the beginning of the eighth Three thousand 2 King 24. 14. there are set down ten thousand which as it seems may be thus reconciled that Ieremiahs three thousand were of Ierusalem and the other seven thousand were souldiers out of divers parts of Iudah V. 29. Eighteenth towards the end of the eighteenth yeer and in the beginning of the nineteenth vers 12. V. 3â— In the namely after Gedaliahs death and the troubles which hapned therefore of which there is no mention made elsewhere V. 31. Five and twentieth 2 King 25. 27. it is the seven and twentieth Peradventure he was set at liberty the five and twentieth and was exalted to honours two dayes after Evilmerodah Nebuchadnezzar his son V. 33. Before him in his court or in his kingly Hall The Book of the Lamentations of JEREMIAH The ARGUMENT JEremiah after he had by his holy Ministery performed all the offices of fidelity towards God and charity towards his Nation to prevent their approaching ruine did not cease even after it had hapned but still continued in his formerzeal and affection and began to burden his innocent soul with the feeling of these calamities and to make his sacred tongue and pen instruments of the publike grief Being chosen for this use by the holy Ghost to shew That in the most sacred vessels of his grace he doth imprint the most lively and sharpest feelings of the evills of his Church and of Gods judgements and likewise giveth them the cleerest sights for to discern the true causes of them and to make the right and true use of them And according to this he composed this small compilement of Lamentations to serve for a form to the Church at all times in the like cases Not to teach any to abandon themselves to an immoderate sadnesse nor much lesse to vain and affected complaints which break the naturall bond of patience and silence in bâ—leevers nor to drive thâ—m to despairing murmuring and blaspheming of God precipices into which â—xâ—â—ssiâ—e Lamentations do oftentimes plunge carnall men but to prevent that ordinary vice which exteam griefs do produce namely an insensible stupefaction and an obdurate heart and to cooperate with the humiliation of mans spirit to make him capable of the comfort of Gods Spirit promised to broken hearts and desolate souls and to dispose him to a true conversion and invocation of God to which these Lamentations do serve both for mâ—tter and incouragement So then the Prophet doth in a Poetick stile and figurative termes full of the very bowels of compassion lament in the communion and name of the Church the misery wherein it was brought thorow the desolation of the whole land and the destruction of the Kingdom Jerusalem and the Temple and the consumption of the people brought almost to nothing and the dispersion of the rest into captivity and therein he proceeds two wayes First by admiring and grieving at the greatnesse of these incredible and unheard of calamities And in the second place by a lively representation of the peoples excessive sins which had induced the Lord to this extreme act of Justice which upon this occasion he doth in all humility adore and doth submit unto it in silence and patience acknowledging neverthelesse that it was tempered with some remnant of mercy seeing that God had lâ—ft a residue of his people for a small branch or bud of restauration And therefore he declareth that he was to make this use of all these punishments namely to turn to the throne of grace by a sincere conversion and fervent invocation in faith which the Prophet himself doth do in the Churches name and interchangeably by a Prophetick Spirit doth promise her the sure effect of it in her reestablishment and in the ruine of her enemies CHAP. I. Vers. II. IN the night that is to say in the darknesse of affliction or at that time as other men take their rests she is most troubled See Iob. 7. 3. Her lovers namely amongst all those Nations which for their own advantages and for to wrong Gods service had in former times desired her league and friendship See Ier. 4. 30. and 30. 14. V. 3. Is gone into he seems to mean the dispersion and voluntary flight of the Iews by reason of the oppressions which they had suffered before the last desolation in the straits upon occasions of times and businesses and in such places as it could not escape a terme taken from hunters or from robbers upon the high way V. 7. Mock at her sabbaths namely that being utterly depopulated the countrey remained desart and abandoned Levit. 26. 34. 43. whereupon she hath been
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
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
V. 36. If the Sonne this title of Sonne doth by nature belong to me alone you as all other men are become bondmen by reason of sinne and in mee alone can bee adopted and enjoy the benefit of children V. 37. Seed according to the flesh but not according to the spirit and faith Rom. 4. 16. and 9. 6 7. Gal. 3. 7. V. 38. Which yee have seene Namely which the devill doth and induceth you to doe V. 39. Children Namely true and lawfull imitatours of Abrahams faith Father of all beleevers wherein consists the true meaning of this name of Children of Abraham Romans 4. 16. and 9. 6 7. Gal. 3. 7. V. 41. One Father a namely spirituall Father for they perceaved that Christ did not speak of a carnall father V. 42. If God if ye were regenerate by Gods Spirit you would know me and love me as the substantiall sonne of the same father 1 Iohn 5. 1. and cause of your adoption Gal. 4. 5. V. 43. Why doe you cannot pretend ignorance for your malice onely which the Devill hath excited and ingendred in you thorow your voluntary inclination to follow his suggestions is that which lets you not learn my doctrine V. 44. The Devill it is he that hath ingrafted in you as it were the beginning of all your actions and hath made you like unto himselfe in malice and other vices A murtherer in that thorow his envie and deceipt he seduced man and precipitated him into death and afterwards incited Cain and all his other instruments to cruell and bloudy acts From the beginning not from his creation but from the beginning of the world after the fall of devils In the truth namely in the purity and integrity in which all the Angels were created And the Father namely the first author and introductor of the false-hood 〈◊〉 deeds and sayings which he also soâ—â—eth and 〈…〉 tereth abroad amongst men V. 47. Of God namely regenerate by his Spirit Seeing it is the property of children to know their fathers voice See Iohn 10. 4. V. 48. A Samaritan that is to say apostated from the Iewish religion and their deadly enemy Iohn 4. 9. and transported with a devilish rage V. 49. I honour that is to say through a just jealousie of Gods glory I cannot suffer you to call your selves his children having the Devils stampe upon you and not Gods V. 50. There is on namely the Father glorifying me Iohn 17. 1. 5. shall revenge the contempt and ignominy which you have done me V. 51. Keepe that is to say keepâ— it in his heart by faith and observes it in his workes Death namely everlasting death V. 54. That honoureth that hath given me a glorious office Heb. 5 5. and hath borne honourable witnesse by words and deeds and at last shall crown my obedience with celestiall glory V. 55. Not knowne him by a lively and spirituall light which hath imprinted in you a true and resident image of the heavenly glory to regeneration V. 56. My day namely my comming and manifestation in the flesh He saw it by faith which is a demonstration of things which are not to be seen by the eye Heb. 11. 1. V. 58. I am namely a true and eternall God and Saviour of the world V. 59. Hid himselfe it is very likely that he miraculously became invisible CHAP. IX VER 2. WHo did to avoide the absurdity which at the first sight appeares in this demand seeing none can commit sinne before they be borne we may say that this is spoken iâ— regard of Gods foresight as if they had said what sin had God foreseen in this man unlesse the Disciples were tainted with that phantasticall opinion which reigned amongst the Iewes namely that the soules after death did passe out of one body into another and that in the subsequent body they suffered punishment for the offences committed in the first V. 3. Neither hath this either that God indeed in the afflicting of this man had not had any respect to any particular sin of his father or his mother nor to any foreseene offence of his or that the meaning plainly be Leave this curious and unprofitable inquiry and onely reape the fruit of Gods secret providence who in this blinde man will make you see his wonders to his glory and your edification and confirmation V. 4. While it is while the appointed time lasts for me to lay open my power in working of miracles Iohn 11 9. The night he seemes to meane the time of his approaching passion at which that power should be restrained to give way unto his voluntary sufferings See Luke 22. 53. V. 5. As long as I I doe not measure my actions by the time as men do by the length of the day but the time takes his measure from me For whilest I am in the world I am the Sun which shineth in it in grace and miracles when I am gone out of the world you shall have no light but shall be given over to the darknesse of your own reprobate sense V 6 Made clay as God in his miracles hath often times used actions and matters as he hath pleased beyond all naturall causes and properties whereof there can be no reason given unlesse we say in this place that Christ would try this mans faith encreasing his blindnesse to heale it to teach us that in the spirituall illumination we must renounce the light of sence and reason to receive the heavenly light from God See Acts 9. 17 18. 1 Cor. 3. 18. V. 7. In the poole whereof see Nehem. 3. 15. See upon Iohn 5. 2. V. 16. A sinner a wicked and bad man V. 22. Be put out that is to say excommunicate and interdicted by the Church See Iohn 12. 42. and 16. 2. V. 24. Give God that is to say humble thy selfe before him by a sincere confession of thy dissimulation and collusion See Iohn 7. 19. V. 27. Did not heare that is to say did not give care unto it and beleeve it V. 29. From whence who hath sent him or from whom he hath his charge and authority Iohn 8. 14. V. 31. God brareth not that is to say wicked men are alwayes hatefull to God and their prayers and requests are rejected and refused though sometimes he granteth them some temporall thing to their greater condemnation but in all Christs life and in all his actions there appears Gods perpetuall assistance and favour V. 33. Nâ—thing namely none of these great miracles V. 34. Borne in namely of a most perverse nature Cast him out namely out of the Synagogue v. 22 V. 39. For judgement to governe justly the kingdome which my Father hath given me to the salvation of pooâ—e and humble sinners whom I enlighten with the light of truth and of Gods grace so they do renounce themselves And to the condemnation of the proud who being full of their own understanding reject my Gospell whereby they are deprived of all heavenly light and given over to
namely into Bethabara See Iohn 1. 28 3. 23. V. 41. Iohn did though Iohn did not confirme his ministery by any externall miracle yet the event hath verified all that which he hath said of Christ. CHAP. XI VER 2. ANoâ—nted after all these things were done Iohn 12. 3. V. 4. Vnto death it revocably and without restoring V. 6. He abode that he might die of that grievous disease he had to the end the miracle might be more glorious and remarkable in raising him from the dead then if he had but kept him from dying V. 9. Are there not there is nothing to be feared when a man followeth Gods vocation which is as the light that illuminates mans steps and besides God hath prefixed the times and bounds of exercising it and it is not in the power of any one to hinder the accomplishment of it See Iohn 9. 4. V. 10. In the night without the light and safegard of Gods vocation and protection or after the time of the execution of it is past He slumbleth at many great evils through Gods curse or runs into many great dangers and troubles on mans side which he must beare with patience till he have finished his course V. 11. Sleepeth that is to say is dead according to the custome of the Scripture as well by reason of the rest from the troubles of this world as by reason of the waking at the blessed resurrection V. 16. Didymus that is to say Twinne With him namely with Christ who he thought exposed himselfe to a manifest danger of death V. 18. Fifteen furlongs about two thousand paces See upon Luke 24. 13. This is added to shew that the neighbourhood of the place had given many men occasion to come to visit them V. 22. Even now that is to say now that my brother is dead V. 25. I am Christ according to his custome from the benefit of the corporall resurrection which he promised Martha raiseth her up to the consideration of the spirituall resurrection by the Spirit of grace and by the reunion with God of which he himselfe is the cause author and giver V. 26. Liveth that hath the gift of spirituall life and doth the principall act of it which is the act of faith V. 33. Groaned he was moved therewith and grieved through abundance of compassion See Mark 7. 34. he having put on all humane affections sinne only excepted V. 38. Groaning by the same foresaid affection or with anger against those unbeleeving cavillers A Cave according to the fashion of graves in those places Gen. 23. 9. Isay 22. 16. Mark 16. 5. A stone See Mat. 27. 60. V. 40. The glory namely a glorious miracle done by me through Gods soveraigne power V. 41. Father Christ speaks here as man and as Mediator after he had in his heart desired Gods assistance in this great work being secretly certified that he had been heard V. 42. Thou hearest me that thou doest what I will and desire I said it I have thus particularly thinked thee as for an extraordinary benefit to shew a certaine proofe that thou art the author of my vocation seeing thou sealest and ratifiest it with thy power V. 48 The Romans giving the name of sedition and revolt unto this concourse of people which followeth Christ especially Christ stiling himselfe to be a King of Davids progeny See Iohn 19. 12. V. 49. That same yeare whither Annas and Câ—iaphas did undergoe the place of High Priest by turnes oâ— whether this dignity was but only for a time conferred upon them at the Romans pleasure according to the corruption of those times contrary to the first order See upon Luke 3. 2. V. 50. Noâ— consider you touch the danger but you do not resolve upon the last remedy which is to have him put to death though there were no other reason for it but onely that the policy of state requires it V. 51. This spake be not God guided the tongue of the High Priest So that thinking to utter a speech according to his owne wicked intentions he unawares prâ—â—ounced an Oracle according to Gods meaning for the High Priests had oftentimes divine inspirations Exod. 28. 15. Num. 27. 21. For that for the redemption of the elect which were amongst the Iewes V. 54. Ephraim whereof there is no mention any where else V. 55. To purifie of some legall and ceremoniall uncleannesse Num 9. 6. according to the law of cleansings Levit. 11 12 13 14. Or to prepare themselves against the feast by religious acts and ceremonies according to the custome Exod. 19. 10. 15. 1 Sam. 16. 5. 2 Chron. 29. 15 and 30. 15. 17. CHAP. XII VER 3. MAry the sister of Martha Luke 10. 38 39. Iohn 11. 2. The feet the other Evangelists say that she did poure it upon his head but it may be that there was so much of it that there might some runne downe to his feet Or that she anointed both parts V. 6. The bagge with the common money that was given Christ and his Disciples for their ordinary occasions and for to bestow almes upon other men V. 16. Was glorified and that the Holy Ghost was sent to them for to enlighten them in the knowledge of prophesies See Iohn 7. 39 and 14. 26. V. 20. Greekes whether they were Proselites of the Greekish nation who came to the seast with the Iewes 1 Kings 8 41. Acts 8. 27. Or whether they were Iewes dwelling amongst the Greeks See 〈◊〉 7. 35. That came up ordinarily by a holy oâ—â—â—â—vancy V. 23. The houre Christ without â—nswering 〈◊〉 satisfying these Iewes curiosity teacheth theâ— thâ—â— the true meanes to know him to salvation was 〈◊〉 with the eyes of the body but by faith in the Spir 〈…〉 when he should be lifted up into glorie See Ma 〈…〉 9. 9. Iohn 20. 17. 〈◊〉 Cor. 5. 16. Col. 3. 1. V. 24. A corne you doe in vaine stand upon my corporall presence because it must be taken away from you by my death Otherwise I who am the seed of the Church could not bring forth the abundant â—â—uit of the conversion of nations through their reconciliation with God and by the sending of my Spirit See â—say 53. 10. V. 25. Shall lose it he addes all this in sequell of that which he had spoken before concerning his death to dispose his Disciples to follow him to the end of heavenly glory by the selfe same way of death V. 26. Honour he will preserve and deliver him from all worldly ignominy and shall grant him the fruition of eternall glory V. 27. Troubled through horror of Gods wâ—â—th upon those sinnes for which I am become pay-master to his Majestie with my sufferings See Matth. 26. 38 39. V. 28. Glorifie shew forth and manifest thy glorious power giving me the victory in this last combat and triall over the Devill and Sin and Death A voice See upon Mat. 3. 17. V. 30. Came not I had no need of this sensible answer
hee wipes of this scandall shewing how that Gods promises were neverthelesse firme towards them to whom they were destined by him at the first in his secret counsell namely to all true Israelites in spirit created and framed by him to bee his true people Aud that therein appeared Gods Soveraigne power to be adored with all humilitie in chusing from everlasting and saving in his due time those which were acceptable unto him from amongst the whole masse of humane generation which was corrupted and lost in Adam Leaving the rest to the rigour of his justice against their sinne brought up to a fulnesse in many by a voluntary and obstinate refusall of the remedy of his grace Whereby the one have no reason to complaine of Gods justice nor the others to extoll themselves thorow pride Seeing that lying in the same perdition they are delivered out of it thorow meere mercy And therefore hee exhorteth the Gentiles who are called in stead of the Iewes to a deepe humilitie perseverance and holy use of Gods grace And on the other side he comforteth the Iewes because that even from that time God verified his promises towards many of them called and converted to the faith and would at his appointed time restore and bring againe the whole body of the Nation together with the Gentiles into the possession of his covenant Then he goeth on to exhort to Christian duties as well towards God as in themselves and towards other men brethren or enemies Princes and Magistrates weake members of the Church in knowledge and faith especially concerning the use of Mosaicall ceremonies concerning which there were great contentions and scandalls in the Church in those dayes And in conclusion he recommends them to the grace of God and himselfe to their prayers CHAP. I. VERSE 3. WHich was made namely in his humane nature which is a meere creature and was assumed by the sonne of God in unity of person see Joh 1. 14. Gal. 4. 4. V. 4. declared as by asolemne and soveraigne sentence Psalm 2. 7. to be the true sonne of God against all false judgments calumnies contradictions and doubts of the world Luke 1. 35. 1 Tim. 3. 16. According to namely according to his divine nature called Spirit 1. Tim. 3. 16. Heb. 9. 14. 1 Pet. 3. 18. which was before covered under the infirmity of the flesh but in his resurrection and after it manifested and shewed in power of divine glorie by effects which we are in altogither to bee admired V. 5. Grace namely this singular gift of beeing his Apostle Or the guifts necessarie for so eminent an office for obedience to cause the Gentiles to Submite unto and receive the Gospell by faith thorow which Gospell Christ raigneth over men all nations namely the heathen ones whose Apostle especially Saint Paul was acts 9. 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name the Italian by his name to cause him to be acknowledged Or by him in his name by his authoriie and comimssion V. 6. Called manifest ye are paraâ—rkers of his covenant and members of his Church by his word directed to us and made effectuall by his spirit V. 8 Through Jesus Christ who is the means of this great good for which I give thankes and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him the whole amongst the church Scattered overall the world V. 9. With my spirit the Italian in my spirit namely in my soul which is as it were the spirituall truth in which God is served by beleevers Or with my spirit that is to say with mine heart and intimate affection V. 13. That I might have that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie and the salvation of his Church V. 14. Debâ—our namely bound by mine office of Apostle to procure the salvation of all men and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power without any destinction of nations or conditions V. 16. The power namely the only most effectuall means to save man so he have faith in Christ who is therein proposed whereas man in his owne nature was not sufficient thereunto Rom. 5. 6. and the law of God it self was weak through the flesh Rom. 8. 3. to the Jew to which nation the Gospell was first to be preached See acts 13. 46. to the Greek under this name are comprehended all the Gentiles whereof the greatest part and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue V. 17. For therein is the he proves that by the Gospell man obtaines life and salvation namly because it presents unto 〈◊〉 the onely meanes and cause of life namely the true righteousnesse which is Christ imputed to man through grace and imbraced by him by a lively faith whereunto Habakuks saying hath a relation who attributing the meanes of obtaining and professing a spirituall life unto faith doth consequently also attribute unto it the meanes of obuining righteousnesse which is the onely cause of the said life Gal. 3. 26. So that faith vivifieth in so much as it justifieth Now this righteousnesse is called Gods righteousnesse because he is the supreame Author of it having appointed his sonne who was true God for to fulfill and acquire it and that hee out of his meere grace bestoweth it upon his elect and accepts of it for their absolution and that it alone can subsist before his judgement Dan. 9. 24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy Rom. 3. 26. From saith that is to say more and more according as the faith increaseth and groweth strong so it doth more and more enjoy the benefit of this righteousnesse Or the revolution of his righteousnesse is receaved by a continuall act of faith which never ought to cease unall it be come to its fulnesse and accomplishment in the life everlasting V. 18. For the he proves that men have need of this imputed righteousnesse for to bee ssved because that of themselves they are all unrighteous as it appeareth by Gods evident judgements upon all mankinde From Heaven as from the throne of his justice Seeing the effects thereof can no way have a relation to inferior causes or evidently as comming down from heaven Ungodlines and unrighteousnesse these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth namely all that light knowledge of God and of his nature judgment and will as hath remained in them after sinne ver 25. See Rom. 2.
Apostle particularly speakes The truth Namely the knowledge and light of some morall good imprinted in their soule See Rom. 1 18 25. Ver. 9. Of the Jew without any distinction of nations or persons but yet in such sort that Gods Iudgement shall begin with his owne houshold and that those who have had most knowledge shall bee most grievously punished Now the Apostle makes here a sweet digression to the Iewes to include them also in the universall condemnation of the world and into the necessitie of having recourse to Christs righteousnesse and to Gods grace in the Gospell The Gentiles the Italian The Gentiles namely the heathen Rom. 1. 14 16. V 11. Of persons namely to the outward qualties of Nation condition or otherwise which make nothing to the cause V 12 Without Law namely which was written by Moses Without namely without being judged by Moses his Law but onely by the inward Law which is imprinted in their hearts Verse 13. For not as much as to say I speake thus because that the Law cannot bring any salvation to man by the knowledge or profession therof as the Iewes beleeve but by the perfect observing of it which being performed by them more than by other Nations they are also comprehended 〈◊〉 the generall curse and bound to seeke after Christs Righteousnesse Justified that is to say declared iust and worthy of the reward according to the covenant of the Law V. 14. For when the knowledge of Moses his law gives the Iew no great advantage above the Gentiles for the Gentile hath also his naturall law though lesse perfect imprinted in his soule by which he is instructed and bound to doe well and debarred from doing evill which are the two properties of all lawes V. 15. The worke namely the two aforesaid propreties bearing witnesse for the conscience is but an answering of a many spirit unto the law either to bind or unbind him to accuse him or excuse him to condemne or absolue him wherefore seeing the pagans have a conscience they have also a law V. 16. In the day it seemes this ought to be added to the 12th verse the secrets he saith this because v. 12. he had spoken of the false Iewes who hid their wickednesse under the cloake of prosessing the Law by Jesus to whom God hath given all iudgment Iohn 5. 22. Acts. 17. 31. according to as it is revealed in the Gospell whereof I am a minister V. 17. Behold hee now falls fully a convincing the Iewes reflest thou art confident and groundest the estat of thy conscience before God upon that thou last his law and makest profession of serving him according to it See Isa. 48. 2. Mic. 3. 11 makest thy least thou boastest thou art his people and that thou at comprehended in his covenant V. 18. And approvest the things that are more ex 〈◊〉 the Italian and discernest contrarie things that is to say canst iudge of what is allowed and of what is forbiden Other discornes what is best namely that which in the deliberation of thine understanding thou oughtest to follow as the true good in stead of the false good which carnall reason or sence presents unto thee V. 20. The former of namely the perfect modell not onely of what is concerning Gods true service in itself but also concerning what thou thinkest and judgest thereof within thy self V. 21. Thou therefore the Apostle speakes thus verily supposing that there was no Iew but was stained with some of these vices or with all of them V. 24. For the name that is to say these reproofes therewith the prophets reprove the Iewes shew this which I lay to their charge to be true enough V. 25. For circumcision that is to say O thou Iew I ranke therein the number of all other men in sinne and condemnation not withstanding all the signes thou bearest of Gods covenant for seeing thou apprehendest no other covenant but that of workes I tell thee these signs would be avail able unto thee if thou diddest perfectly observe the covenant which thou 〈◊〉 doing thou art in the sight of God like and vncircumcised and a heathen V. 26. Therefore if the to shew him unprofitable and vaine without the effects of obedience these signes are Let us put the case saith the Apostle that there were on the one side an uncircumcised heathen who should observe the law in it◠substance and on the other side a lew that shoul break it beeing circumcised who can make any question but that before God the heathen should be accepted and the Iew reproved And this is spoken by way of supposition and not for a truth nor absolutly as if anyheathen could perform that which is here spoken V. 27. And shall not that is to say such an uncircumcised heathen working according to his naturall motions observing the law in this kind would shew how much more thou Iew art to be condemned who hast received greater gifts and helps at Gods hands for to serve him See Matth. 12. 4. the letter namelie Moses his written law which represents Gods will more cleerlie and faithfullie then that light much obscured and darkned by finne which is in man V. 28. For he that which I say is grounded upon this that before God outward signes and names are of no value but the inward reality of the heart only Rom. 9. 6. Gal. 6. 16. V. 29. Inwardly namely in the inward part of his soule which is knowne to God alone of the heart namely the sprituall purification of the soul wherein consisted the true substance of the circumcision of the bodie in the letter namely in the externall signe or cerimonie like unto a writing or a picture without any vertue life or motion See Rom 7. 6. 2. Cor. 3. 6. 7. CHAP. III. VER 1. VVHat advantage seeing that he is liable to malediction as much as the Gentile or rather more what profit if so be it be of no efficacie if it want the perfect observance of the covenant of the law whereof it is the sacred signe V. 2. Chiefly because the Iewes anciently received Gods promises in Christ whereof circumcision was the seale according to Gods true order Rom. 4 11. though the degenerate Iewes did understandit otherwise See upon Rom. 2. 25. whereby that which they had not of themselves was offered unto them through grace to be receaued by saith from the promised Messias were committed like unto a deposited thing and a precious pawne which they haue kept for the whole church untill the accomplishment thereof V. 3 for what if if it be said that this advantage hath been lost by the inereualitey of a gret part of the nation I answere that Gods loyaltie in his promisers and covenant hath alwayes bin verified in his elect in respect of whom it was made Notwithstanding their defects which God through his grace hath alwayes overcome and therefore his glorie hath been so much the more exalted V. 4. Let God be let him be
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
makes it more glorious and seâ—â— it in greater esteeme amongst men Sinners that is to say guilty and câ—lpable having not as yet receâ—ved he gift of absolution and pardon and being yet under the kingâ—â—me of siâ— V. 〈◊〉 By 〈◊〉 namely by vertue of thâ—t satisfaâ—â—ionâ— which he hath made to God by his death 〈◊〉 wrath namely from eternall damnation and punishment Matth 3. 7. Rom. 2. 5. The meaning is that as it is more easie to keep a man from execution that is freed and absolved by the judg then for to get a guilty man absolved and freed by the iudge so after we have received pardon which is the greater we ought much now to be perswaded that we shal be freed from the punishment which is the lesser and that we shall have all good things Rom. 8. 32. V. 10. By his life namely by him living and raigning and communicating his life to all his members Iohn 6. 5. 7 and 14. 19. 2. Cor. 4. 10. 11. V. 11. And not onely besides that we gloriously triumph over all afflictions thorow a certain confidence of the everlasting crowne Wee have also whereof to boast our selves to bee happy in the whole course of our lives by the present feeling of Gods grace V. 12. Wherefore a generall conclusion of the presedent treatie of justification by faith in which the Apostle breifely running over those things which he had said doth withall set doune the ground of them which is that God hath of his owne good will established Christ to be the head of grace and the spring of righteousnesse and life to all his elect thorow the impution of whose righteousnesse they are restored into Gods favour and concequentlie sanctified and glorified as Adam was made the naturall head and root of all mankind whereupon by his sinne imputed to al his Seed it was all under Gods curse deprived of originall righteousnesse corruption its whole naturall and subiect to death V. 13. For untill this originall corruption is verified by the effects of all mens actuall Sinnes in al ages even before the law of Moises which sheweth that there was before that another generall law namely that of nature the reliques of which doe yet remaine in man Rom. 2. 14. 15. against which Adam having actually sinned hath enfolded all his posteritie in the same fault and hath propagated originall sinne in it is not imputed that is to say is not reputed to be truely sinne which is nothing but a transgression of the law Rom 4. 15. 1. Iohn 3. 4. nor man is not called to account upon it to be therefore condemned to death V. 14. Neverthelesse he doeth moreover shew that there was an universall defect in all mankind against the said law which was imputed unto him to condemnation seeing they are all dead and that death is the reward of sinne Rom. 6 23. over them namely over little children who weare not come to the age of iudgment and consequently could not bee guilty of an actual deliberate and voluntarie sinne such a one as Adams was and yet for all that they are dead wherefore wee must conclude that there was in them some other sinne which is the originall sinne of him namely of Christ the second Adam the head of the spirituall off spring of this elect as Adam was the natural head of all men Now the conformitie of them both consisteth in this that either of them by the order of God justification hath communicated his estate to all his V. 15. But not though these two Adam the head of sinne and death and Christ the head of righteousnesse and life doe agree in this prosperity of communicating their conditions to those who are theirs yet there is great deale of difference between them First in that in Christ the power is all divine and therefore infinitely more active and effectuall and then also in the excellencie and abundance of gifts and good things which he communicates to his above all that which man had lost in Adam manie bee namely all men the children of Adam v. 12. The grace namely Gods mercie and good will which is the Soveraigne cause the gift namely the application and free imputation of Christs righteousnesse which is the meritorious cause by grace for love and by vertue of that perfect righteousnesse and obedience which Christ yeelded his father in his humane nature by which he hath merited and possesseth all his grace and love Matth. 3. 17. Iohn 1. 16. Ephes. 1. 6. Vnto many namely to all believers Gods spirituall children in Christ whereof he had spoken before V. 16. And not there is likewise another difference namely that Adam did indeed by his offence make all his posterity guilty but they have aggravated their iudgement by their owne proper and voluntary sins But Christ iustifieth not onely from the sin which proceeded from Adam but likewise from all other personall sins The judgment namely God proceeding as a iust iudge hath imputed this one offence of Adams to all his posteritie and hath condemned it to lose the state of originall righteousnesse and consequently life The free gift the Italian The grace the same God proceeding in his grace hath absolved all his elect from al their sinnes for to behold them just and innocent V. 17. For if this ought not to seeme strange for God hath infinitely more beene appeased in Christ then hee was offended and provoked by Adam Of righteousnesse namely Christs righteousnesse which is given that is to say imputed out of meere grace to all believers V. 18. By the righteousnesse of one by Christs perfect obedience God hath poured out his free mercy upon all men to absolue them from sinne and give them right to eternall life vpon all to all manner of persons indifferently though not to all universallie Or he means all those which belong to Christ. v. 15. 17. V. 19. Mary see v. 15 were made that is to weare reputed for such and doe as such appeare before Gods judgement Shall manie henceforward Christ having ben manifested and his righteousnesse fulfilled and preached to the world by the Gospell all those who shall receive it shall be reputed righteous before God in him V. 20. The law because he had said v. 13. that before the law of Moses sinne had raigned against the law of nature he doth now obviate an objection wherefore then was Moses his Law added Hee answeareth because the Law of nature might be restored to its naturall light and vigor and repaired in the breaches which ignorance forget fullnesse evil manners and erroneous opinions of men had made in it And that by this light of Gods law renewed in man and yet with stood by him with a greater malice then before his wickednesse should appeare to be growen up to the height whereby he might have no other way of restauration but onely to 〈◊〉 to Gods grace in Christ whose power overcomes all the power of sinne V. 21. Unto death shewing its
this gift by their â—all doth not hinder the foresaid priviledge from subsisting For God shall also recall the Iewes in his appointed time making use of his grace best 〈…〉 wed upon the Gentiles to provoke the Iewes to conversion verse 11 14. V. 32. For God the Soveraigne cause of these things which have happened is Gods absolute will Who hath suffered the Iewes to fall into the same state of â—ebellion against him as the Gentiles were in because he might likewise shew towards them at the appointed time the some mercy that it may appeare that all Nations of themselves are in an equall condition before God and are all equally saved by the only meanes of his grace Upon all Namely to the generality of those two Nations Iewes and Gentiles V. 33. Of the riches Namely of Gods grace to sinners Rom. 9. 23 Ephes. 1. 7. and 2. 7. Of the wisedome iâ— the meanes and times appointed by him His judgements the rule and proceeding of all his actions and government Ver. 35. Or who this is added to stoppe the mouthes of all those whom the Lord forsakes from complaining V. 36. Of him he alone is the Soveraigne cause of all things he himselfe creates all and disposeth all the meanes and secondary causes 〈◊〉 and finally hee and his glory are the onely ayme of all great things CHAP. XII VER 1. I Beseech you a conclusion drawne from all the precedent doctrine of this Epistle By the mercies even so far as the infinite mercies of God binde yoâ— See 2 Cor. 10 1. That 〈◊〉 that in acknowledgement of all the favours ye have receaved from God in stead of sacrifices of thanks-giving and of praise which were formerly used and are now disannulled under the Gospell you will consecrate your whole persons quickned by the power of the Holy Ghost A living sacrifice namely in a new life in regeneration of spirit which also hath a correspondencie with ancient sacrifices in which a beast that was dead or torne by wild beasts was uncleane and unacceptable but they were to be presented living to be Lord and the bloud of them to bee spilt at the foote of the altar Reasonable that is to â—ay spirituall opposite to the sacrifices of bruit beasts under the Law See Hos. 14. 2. Mal. 1. 11. Phil. 4. 18. Heb. 13. 15 16. 〈◊〉 Pet. 2. 5. V. 2. To this Namely to the customes inclinations and actions of worldly and corrupt men Transformed that is to say regenerated and changed from your naturali wickednesse in all the parts of your soule beginning from the highest which is understanding and reason by which the spirit of God also worketh upon the inferior Gods grace following the order of nature in its operation Ye may prove that ye may by this gift of spirituall judgment discerne and approve that Gods Law is all good lovely and compleate Psalme 19. 8 11. Rom. 7. 16. 22. to submit your selves unto it with a free will Or that yee may prove that which according to this Law is good acceptable to God and rightly correspondent to his will to doe it See Phil. 〈◊〉 10. and Rom. 2. 18. Ephes. 5. 10 17. Colos. 1. 9. and 3 10. V. 3 Forl this instruction of having the knowledge of the will of God for a guide in all our actions is a very great one for it takes place in all callings especially ecclesiasticall ones to not undertake any thing therein of ones proper minde Through the grace namely the charge and authority of Apostle guided by an infallible conduct of Gods spirite Soberly that is to say modestly holily keeping within the bounds of the revelation of Gods Word the onely rule of faith and within the measure of the degree of knowledge which others have in it V. 4. For as he gives a reason of this diversity of measure because that there be diverse functions amongst beleevers and according to those functions God conferreth his gift V. 6. Prophecie this was one of the extraordinary degrees of Ecclesiasticall ministery in those dayes in which some persons by speciall inspiration of the Holy Ghost were enlightned in the knowledge of Gods mysteries to expound them in the Church to which was oftentimes joyned the revelation of secret and future things See Acts 〈◊〉 27 and 13. 27. and 13. 1. and 16. 32. and 2 1 9. According to according to the fust measure of this illumination in the doctrine of faith without adding of changing any thing therein of their owne mind Ver. 7. Ministery under this word are comprehended all ordinary ecclesiasticall functions which afterwards are divided into two generall kindes of the word and of pious works that of the word likewise into two of Doctors and Pastors that of pious works into distribution of Almes into the externall government of the Church and the relieving of the sicke and afflicted c. Let us waite on without going beyond the bounds of our vocation or of the gift of God belonging unto it He that teacheth whose office was to expound the tenents of the Christian faith in their substance truth and purity by plaine interpretation as they doe in the Schooles without an applications to demeanours or any exhortations or comforts or reproofes as they use to doe in the Church V. 8. He that exhorteth namely the Pastor of the Church who addeth the foresaid uses to the doctrine and taketh them out of it and especially that of exhortation See Acts 13. 15. 1 Tim 62. Tit. 1. 9. and 2. 15. That giveth the Italian He that distributeth namely he that hath the office of giving or distributing the publicke almes which was the Deacons charge Acts 6. 5. With simplicitie without any fraud Or with an upright affection without acceptation of persons without hatred or favour Or liberally as a pure and simple gift See 2. Cor. 8. 2. That ruleth he meanes the office of Elders who together with the gravest wisest and most qualified Pastors made up the Ecclesiasticall Senate to provide for the occurrent affaires govern demeanours pacific differences administer discipline in admonitions censures c. 〈◊〉 Tim. 5. 17. That sheweth mercy the Italian Hee that doth pious workes as the particular care of the sicke impotent Widdowes Orphans Prisoners strangers c. V. 10. Preferring the Italian Preventing namely without staying untill it be done to you and then requiting it Or goe beyond one another in honouring one another that is to say strive who shall doe most honour to each other give your selves enterchangeable examples of honour V. 11. In businesse the Italian In studie which every one is bound to doe in his own vocation to be spiritually carefull of the glory and service of God the benefit and profit of the Church and of the salvation of the faithfull Fervent zealous and burning in spirituall affection Serving that is to say having no other end in all your actions but onely his service Ver. 13. Given to that is to say with a free will
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
taken away from the father because the name thereof is appropriated to the Son but to shew that the Father is represented unto us in Scripture in the pure and naturall glory of his deitie Whereas the Sonne sheweth himselfe in his office of Mediator according to which he hath receaved from the Father all power in Heaven and on earth Matth. 28. 18. Are all things as of their first spring and cause In him to whose glory and service all our being doth naturall and supernaturall ought to have a relation as to its owne last end and ayme Rom. 11. 36. By whom Namely as by a coequall joynt and co-operant cause of the same God-head and power And we hee saith this to shew that in the worke of redemption the sonne is in the same order of action in respect of the father as he is in the creation Verse 7. In every man namely in all the â—â—mbers of the church Vnto this hour even after there have bin so manie declarations made by the Gospell concerning Christian liberty in case of â—â—â—ates that there is no more distinction of pure and impure according to MOSES His Law and that they are sanctified to beleevers in their lawfull use and cannot of themselves defile the Soule Matthew 15. 17 20 Eate it they are often iâ—duced by the example of others for to eate of it and when they doe it they doe it with scruple of conscience or with a beliefe that the consecraâ—ing of it to the Idoll and hath imprinted some impuritie in the meate As a thing whose use was strictly forbidden by the law See Exodus 34. verâ—e 15. Numbers 25. verse 2. Psalm 106. verse 28. Ezekiel 18. 6. and 22 9. Weakâ— that is to say wavering and unresolved Romans 14. 1. 2. 21. and 15. 1. is defâ—â—â—d as beleeving to use a defiled meat now the thing it self in it self is not the rule of what is lawfull or unlawfull in these externall things but the mind and conceipt of the conscience Rom. 14. 5. 14. 23. Verse 8. If we eat if we indifferently make use of meats are we the better it bringeth no advantage to the soule for the salvation of it Verse 9. This liberty namely this Christian liberty in matter of meates become that it do not drive these irresolute soules by your example to attemp any thing against their owne conscience V. 10. Which hast who art fully informed and perswaded concerning Christian liberty temple or in some chappell be longing to idolls The Apostles meaning is not that there is no other offence in eating such meates in such places but the oâ—â—ending of weak consciences But that if there were no other offence but that one ought for to avoid it for that only and forbeare to doe it because that 1 Cor. 10. 20 hee sheweth that by so doing they did participate of idolatry be emboldened induced perswaded and strengthened by thine example against their owne minde and conceipt V. 11. Peâ—ish shall be in danger of wounding his conscience mortally and whereas before through tendernesse of conscience he abhorred any thing as drew neer to idolatry he may peradventure use himselfe to it to the shipwrack of his salvation V. 12 Against Christ who as head is offâ—nded at the hurting of his members as saviour at the interrupting of his work as king at the breach of his chiefe command which is charity as example of all vertue at the transgressing of his example CHAP. IX VER 1. Am I not may not I doe those things which by right Apostles may do as well as any other Apostle v. 5. 6. and yet have forborn in things which belong to mine owne particular to avoid scandal and matter of caâ—umnie See 2. Cor 12 11. Free by that Christian liberty by which belevers are freed from the ceremonies of Moses his law have I not seen namly in the visions Acts. 22 18. Oâ— in extasie 2. Cor 12. 2. 4. Now he addeth this because his adversaries did vilifie his ministery by reason he had not bin conversant with Christ upon the earth as if he wanted some thing either in the dignitie of his person or in his Apostoâ—icall authoritie or in the knowledg of those things which were taught by the Lord. My worke a Church founded by me by the meanes of Christspower and grace working in mee and by mee Or instructed by mee in the Christian faith and united in the communion of him 1 Cor. 4. 15. V. 2. If I bee not if others make a question of mine Apostleship as having not felt the effects therof nor seene the tryalls but you ought to be assured thereof seeing that you have felt the effects and seen the tryall thereof most amply and powerfully towards you whereupon your Church is a noble confirmation of my ministery In the Lord namely thorow his power See 2 Cor. 12. 12. V. 3. Mine answer I doe ordinarily produce your Church for a proose of my vocation and my faithfull exercising my selfe in it to any one that doubts of it or cavilleth with mee about it See 2 Cor. 3. 2. Verse 4. To eate namely to have my diet at the Churches charges Others hold this to bee spoken of the indifferent use of meates without any Iewish distinctions from which things hee had also voluntarily abstained when hee judged it to bee expedient V. 5. To lead about to live in matrimony and have a woman with mee whither soever I goe A Sister a beleeving Christian honestly joyned to me in holy matrimony Cephas that is to say Peter who was married Matth. 8. 14. V. 6. Forbeare working with our hands to galne our living Acts 18. 3. V. 8. As a man onely by some humane equitie reason or custome V. 9. Doth God the end of Gods Law is not to shew how cattell should bee fed but to command equitie to be used in the just rewarding of those who labour for us V. 10 Should plow it is sitting that when hee laboureth he should be encouraged by hope of maintaining his life thereby otherwise hee would never undergoe it V. 12. Hinder as it might happen if some to not contribute towards the charge should refuse to receave the Gospell Or if the adversaries should thereupon take occasion to calumniate us as if wee should seeke our owne profit onely and not the salvation of soules or as if we made traffick of holy things V. 13. Minister in Gods Temple amongst the Iewes Live of the namely of the offerings which are made there Are partakers by the Law they have certain portions of the same sacrifices of which the other parts are offered to God and burnt upon the Altar V. 14. Should live should bee maintained for a just reward of their labour that they may not need to looke after any thing else V. 15. Then that any man then that I by changing mine intent of preaching unto you freely and without reward the false Apostles should take away this honour from mee of not having sought that
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
namely because by the same they receive Christ who being pay-master for them to God hath borne his wrath and curse for them to give satisfaction to it and free them from it and to obtain Gods grace for them which is the spring of all blessing by his perfect righteousnesse 2 Corinthians 5. 21. V. 14. Of Abraham namely promised to Abraham and to his spirituall posteritie onely The Gentiles the Italian the Nations namely to all believers of all nations indifferently Through Iesus Christ that is to say by vertue of him and through the communion with him by Faith That we might that being so restored into Gods grace he might communicate his gifts unto us and especially that of the holie Ghost to regeneration which had been so often and so solemnly promised by the Prophets Isai 32. 15. and 44. 3. Iâ—r 31. 33. and 32. 40. Ezek. 11. 19. and 36. 27. Ioel 2. 29. Zech. 12. 10. V. 15. After the manner taking example from that which is by common reason observed amongst men in their covenants and contracts V. 16. The promises he hath a relation especially to that solemne forme of covenant which was made with Abraham Genes 17. 7. long time before the Law was given by Moses He saith not upon occasion of that passage he sheweth that seeing all nations at the appointed time were to have part in that blessing as they were Abrahams posteritie which is but onely one the naturall Jewes and the Gentiles who were children in spirit were to be united together now that is not done by conformitie of ceremonies nor by them the proselites which were of the Gentiles were incorporated into one and the same carnal nation with the Jewes but by the spiritual gathering together which Christ as Head makes of all his Believers into one sole bodie of a Church which is Abrahams true off-spring V. 7. See Ephes. 2. 14 15. and 3. 6. Christ namely his whole mysticall Bodie which is the Church which hath all its life and being from him and also participates of the glorie of his Name see 1 Cor. 12. 12. V. 17. In Christ that is to say of which covenant Christ already appointed and promised for a Mediatour was the onely foundation shewn and apprehended by the fathers The Law namely Moses his Law with all its dependencies The promise namely that Euangelicall promise of blessing to all nations and other such like which are all free promises Rom. 4. 13 14. V. 18. Forif we ought to suppose it would make the promise of none effect indeed if the inheritance and the blessing were by the Law for these two meanes are incompatible one with the other The inheritance namely the heavenly inheritance of which the Land of Canaan promised to Abraham and his seed was a figure Rom. 4. 13 16. V. 19. Wherefore namely seeing the blessing and the inheritance are absolutely given through grace and are received by faith the Law being no cause thereof neither in whole nor in part Because of namely to regulate mens lives and to represse the licentiousnesse and frequencie of misdeeds or to discover the horror and seal the condemnation thereof to drive men to seek the remedie of grace in the promised Messias Romans 3. 20. and 5. 20. 1 Tim 1. 9. Till the the use of this servile pedagogie wâ—s to last so long as the Church was yet in its infancie subject to fall easily into sin through weaknesse or ignorance but it was to cease at Christs comming in the flesh who gathering together the whole bodie of his Church from amongst the Jewes and the Gentiles and endowing it with abundant graces of his Spirit in knowledge and vertue hath made it by effects be known to be the blessed seed of Gods children V. 26. driven to love him and obey him by the spirit of adoption and libertie and not by the spirit of terror as it was anciently see Rom. 8. 15. It was ordained the Italian it was published God in the externall manner which he observed in giving his Law did shew that thereby man had no accesse to his Grace to obtain life and inheritance for God did then appear extremely terrible which was a qualitie contrary to a treatie of confederacie and because that at the peoples request who were not able to endure those terrours a signe of the guilt of their consciences Moses was fain to come in between as a mediatour of word and communication Exod. 20. 19. Deut. 5. 5. Acts 7. 38. Hebr. 12. 19. he was therein the figure of Christ the onely Mediatour of propitiation by whom we have accesse to God in confidence Hebr. 12. 24. By the Angels who were also mediatours on Gods side as Moses was on the peoples side V. 20. A Mediatour that is to say the Office which Moses then performed and which is not used but onely amongst disagreeing parties sheweth that by the Law God and man were contrary to one another as the delinquent and the Judge Is one he doth not varie one jot in his soveraigne justice which he hath set down in his Law and therefore these two parties could not be united but onely by the full satisfaction of Christ the Mediatour as the Apostle had said V. 13. V. 21. Is the Law By the foresaid things it appeares that God giving his Law by Moses would not bring in a meanes of acquiring righteousnesse and life which should be contrarie to his covenant of Grace but onely to guide men thereby to Christ For if he gives a reason why the Law hath not been contrarie to the promises of Grace namely because neither of it selfe nor by any order from God it had any power to restore man whâ— was dead in sin to life nor consequently to justifie him whereupon we ought to conclude that God would not imploy it to any disproportionable use to the prejudice of his Grace to which he had reserved that absolutely V. 22. But the Law is so far from having been given to justifie man that contrariwise it shewed and sealed to the very Jewes who were Gods people their condemnation Rom 3. 10. 20. and 4. 15. The Scripture namely God by his Law and Word Rom. 9. 17. Gal. 3. 8. hath declared that all men generally are sinners and in state of damnation to the end that the elect laying aside all confidence in their own righteousnesse might have recourse to Christ to obtain by faith in him the blessing and inheritance which are the subject of Gods promise V. 23 â—aith namely the time of the full manifestation and of the free exercise of Faith under the Gospell We namely the Church which was then restrained within the Jewish nation onely Kept under that is to say the severitie of the Law and the subjection to so many painfull observances kept us like children at school in perpetuall labours and discipline still attentively expecting Christ to keep us from going astray either in religion or in life and conversation beyond the bounds
Are justified namely that pretend and believe to be partly justified before God by the Law Fromgrace from Gods grace which before you made profession of accepting in Christ. V. 5. For we that is to say you separate your selves from Christ withdrawing your selves from the common meaning and belief of the Church whose whole hope is to be absolved at the last judgement and enter into everlasting life by the meanes of One onely Jesus Christ. Through the spirit namely taught and inspired by the holy Ghost or following the spirituall meanes which the Gospell propounds in Christ and in his Spirit and not the carnall and elementall ones of the ceremonies of the Law Heb. 9. 10. V. 6. Which worketh namely which is a true and lively faith and sheweth it selfe to be such by the fruits of a new life comprehended under the love of God and of ones neighbour Rom. 13. 8. of which faith is the root because it joyning a man with Christ drawes his Spirit from him and tha◠Spirit is the soveraigne cause of all good workes See Iohn 15. 4 5. Iam. 2. 17 26. V. 7. Did run you were in a good way of faith and were gone happily forward towards the marke of your heavenly calling See Phil. 3. 14. V. 8. Of him namely of God V. 9. Leaven that is to say a little false doctrine Matth. 16. 12. doth easily corrupt the good minde of a man in the rest or a small number of heretickes may infect the whole Church V 10. Through the Lord namely through his grace and power No otherwise than I have at other times taught you and now confirmed unto you in this Epistle V. 11. And I for a personall proof of this truth consider that if I would retain the Mosaicall ceremonies I might avoid the persecutions of my nation which are raised against me onely for that cause and therefore seeing I do refuse to do it you may conclude that my conscience which may serve for example and rule to your consciences doth not consent to it See 1 Cor. 15. 30. The offence namely the occasion of the persecutions which do so much offend and alienate the world from the Gospell is cut off seeing they are at this time stirred up onely by the Jewes through a false zeal to their ceremonies see Gal. 6. 12. Phil. 3. 18. V. 12. Cut off wholly separated and banished out of the communion of the Church in the bodie of which they are like unto so many plagues and cankers V. 13. For brethren the reason of this my desire is because that they remaining amongst you disguised in sheepes clothing do hinder the course of your vocation burthening you with the observances of such things as are contrary to Euangelicall libertie by which the holy Ghost carrieth Believers couragiously on to their supernall end To the flesh namely licentiously to satisfie your fleshly and vicious appetites under pretence that those ancient forbidding Lawes are disannulled By love the Italian for charitie have a care you do not offend the weak brethren in indifferent things using your libertie undiscreetly and unbridledly Rom. 14. 13 15 20. 1 Cor. 6. 12. and 8. 9. and 10. 24 32. V. 14 The Law from which though Christ have taken away the power of judging the faithfull before God yet it is left unto them for a perpetuall rule of true obedience and conformitie to the will of God their father V. 15. Ye bite he hath a relation to the controversies which were bred amongst Christians concerning the Jewish ceremonies maintained with great instance by some and by other some violently rejected Rom. 14. 13 1 Tim. 1. 4. and 6. 4 5. 2 Tim. 2. 25. Ti◠3. 9. One of another namely that in stead of receiving the Jewish ceremonies for fear of being persecuted by the Jewes you do not upon the same occasion ruine one another without any persecution V. 16. Walke in Order your whole life and actions according to the instructions and motions of the holy Ghost as well in the spirituall forme of Religion which is proper to the Gospell as in holinesse of life Not fulfill that is to say withstand the reliques of the old man and the naturall cor 〈…〉 tion which yet remaineth in you Rom. 7. 18. 〈◊〉 3. V. 17. Tor the he gives a reason for what he had said that following the spirit one ought to renounce the flesh namely because they are two beginnings and motions which are directly contrary in their qualities and actions So that ye the Italian that you may not do whatsoever you will I speak this concerning the strife between the flesh and the spirit which is in every believer to the end that under pretence of Euangelicall libertie or of the presence of the spirit you do not take leave to do whatsoever you please seeing that there may be some motion of the flesh therein which is contrary to the motion of Gods Spirit It may also be translated so that you do not the things that you would as much as to say so that you are hindered from doing good in that perfection as you desire Romans 7. 15 19. V. 18. Under the Law namely under the servile and scrupulous pedagogie of the ceremoniall Law nor yet under the morall Law which doth severely command and inexorably condemne but under that milde and most effectuall conduct of the holy Ghost working in you V. 20. Heresies the Italian Sects or heresies which are also effects of the corruption of sin as well in the affected ignorance of the understanding as in the perversenesse of the will fixed upon its own opinions lover of singularities and vainglorie rebellious against the truth failing in charitie c. V. 23. Against such the Italian against such things that is to say the Law of God that is so harsh and terrible to all men that are in the state of sin is not so to Gods children who do no more fight against it of pure malice nor are not fought against by the curse of it but do voluntarily submit themselves to it and it through the spirit of grace becomes to them a milde mistresse of their actions and guide of their life and is no longer an inexorable forme of judgement against their persons V. 24. And they though the root of the foresaid vices be also in believers and in the members of Christ yet by his spirit Rom. 8. 13. and by imitating his crosse Rom. 6. 6 they mortifie it suppresse the endeavours and smother the effects of it Rom. 6. 12. V. 25. In the spirit being by it regenerated into a new life V. 26. Provoking spighting and purposely doing acts of offence and prouocation against other men CHAP. VI V erse 1. OVertaken that is to say discovered to be guilty or have runne into it inconsiderately and not out of any deliberate malice Ye which are namely the bodie of believers in whom the worke of the holy Ghost remaineth safe without being spoiled or spotted by any grievous
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
some have been converted to the Christian faith THE EPISTLE OF St. PAUL THE Apostle to the COLOSSIANS ARGUMENT COlosse was a City in Phrygia neere to the River Lico in the lesser Asiaâ—in â—in which by Epaphras ministery there had been gathered together and set up a Church which was soon after tempted and troubled by certain seducers who taught them to restraine Mosaicall ceremonie as necessary to salvation and to observe many humane traditions and doctrines under colour of greater devotion and holinesse Therefore Epaphras went to Rome and told Paul who was a prisoner the estate and danger of that Church which though it were not as yet gone aftray yet had need of being confirmed and maintained by his authority St. Paul therefore to that end writes this Epistle to the Collossians And after he hath at the first given God thanks for their faith and charity according to the Gospell faithfully preached unto them by Epaphras he prayeth them to encrease his gifts unto them and strengthen them more and more in the faith that they might bring forth the true fruits thereof Then he layeth open and exalteth the excellence of the Person the Office and benefit of Christ preached to the Gentiles whose Apostle he was and for whom he suffered all these afflictions And therefore he exhorteth them to persevere in Christ and to cleave wholly unto him and to set all their righteousnesse life salvation and happinesse in him onely and not suffer themselves to be led away after ceremonies which Christ hath fulfilled by his death and annihilated the use of them nor after humane traditions and inventions which under a maske of devotion are but vaine superstition and impiety But that as they have by baptisme been made partakers of Christs death and resurrection to the remission of sinnes and gaining of the ever lasting and spirituall life and liberty they should likewise continually aspire to the accomplishment thereof by the mortification of the flesh and concupiscences thereof and by the sanctification of the spirit whose fruits are piety humility charity peace and every other Christian vertue whereof he likewise gives particular precepts and instructions to husbands and wives parents and children masters and servants Declaring that in these things consists the true piety and service of God And finally having exhorted them to continuall prayers and holy wisdome he salutes them in his owne and other brethrens â—â—mes CHAP. 1. Vers. 2. AT Colosse a City of Pâ—â—ygiâ— neere to the River Lico in A 〈…〉 mi 〈…〉 which was over-throwne by an earth-quake under Nero. Which is the reason that the ancientest of the late Geographers have not spoken of it V. 5. For the hope your end being no worldly nor temporall good but eternall salvation apprehended by a lively hope V. 6. In all the every way through the length and breadth thereof Oâ— in all places where the Gospell is preached vers 23. Bringeth forth fruit namely in effects of Faith and conversion and groweth in amplenesse of knowledge and manifestation In truth namely as it is preached in all truth in the Gospell and not in lies as it is in false religions nor in shadows and figures as in Moses his law V. 8. Who also by this place and by Col. 4 12. and by Philo. 23. it appeares that this Epaphr as pastor of Colosse was come to Rome to visit Saint Paul when he was in prison In the Spirit namely your spirituall love engendered by the Holy Ghost who thereby unites and preserves the communion of Saints See Rom. 15. 30. V. 10. Of the Lord of the profession which you make of being children of God and members of Christ. Or of the grace which you have received of him and of his calling V. 12 Which hath made us namely by his free adoption he hath conferred upon us the right of inheriting his light namely his celestiall glory assigned to all his elect and believers See John 1. 12. V. 13. From the power from the hand of Satan Prince of darknesse That is to say head of the State of ignorance sin horror death and confusion which raigneth in the world V. 15. Who is in whose Person Workes and Word God who of his owne nature is invincible reveales himselfe unto salvation as 2 Cor. 4. 4. First 〈…〉 e engendered by the father of his owne proper essence and equall with him before any thing was created and brought forth of nothing that is to say from everlasting Or he that is as Gods great Deputy and Vicegerent in the world as the first borne were in families See Psal. 89. 27. V. 16. By him the Italian in him that is to say he subsisting already by his eternall generation the father hath created all things operateing by him and in him as by an equall joyned and cooperating câ—â—se So that he by an inward property of his person maintaines them all in their being John 1. 4. Heb. 1. 3. In Heaven it seemes 〈◊〉 meanes the Angels and all spirituall creatures Thrones this name and those which follow signifie the Angelicall creatures together with their degreeâ— and dignities as well amongst themselves as over the lower world 〈…〉 d the guiding of it Sec Rom. 〈◊〉 â—8 〈◊〉 〈◊〉 by thro 〈…〉 â—e specially meanes the Cherubins upon which it is saitâ— that God 〈◊〉 as upon a Throne by a figure taken from the Cherubins which were upon the Arke upon which Gods gloâ—y appeared 1 Sam. 4. 4. 1 Chro. 28. â—8 Psa. 80. 1. Ezek. 10. 1. For him being not moved to create them by any cause out of himselfe but onely by his owne frâ—â— will Ephes. 〈◊〉 5. Or as he hath been the soveraigne cause thereof so is he the last end of it so that every thing ought to have a relation to his glory and service Rom. 11. 36. V. 17. All things namely that are created and therefore he is eternall John 1. 1. By him the Itâ—lian on him encompassing and as one may say containing them by his infinite power that they may not be dissolved and destroyed and bearing â—â—em up that they may not sinke and be ruined So that he is as it were the foundation and bond of the preservation of all things V. 18. The beginning namely the same degree that the Sonne of God hath in the order of nature he likewise hath in that of grace and of 〈◊〉 〈…〉 ion being the 〈…〉 st that is risen againe by his owne power and being the cause and 〈◊〉 of the resurrection of all his members The first borne as he had named him in the other order of creation vers 15. The meaning is He that by his resâ—rrecâ—ion 〈◊〉 been declared â—o be the 〈◊〉 and everlasting Some of God and head of the Church Acts 1◠〈◊〉 〈◊〉 1. 4. as by the same the adoption of all his â—eleâ—vers should also appeare Rom. 8. 19 20 22 1 Job 3. 2. In all things as well in thâ— creation and naturall state of the world as in the
Gospel preached by Christ man and by the Apostles The world he â—als the state of the world â—o being by Christ restored from its ruine and spoil which through sin and death had befallen it as it had been foretold by the Prophets that it should be under the Messias the accomplishment whereof shall not be till his last comming Isai 65. 17. and 66. 22. Rom. 8. 20. Rev. 21. 1. V. 6. But one that is to say he hath subjected it to man in Christs person as it appeares by that passage of the Psalmist What is man See the Exposition of this upon Psal. 8. 4. V. 7. Thou madest him Though the humane nature which Christ hath taken upon him of it selfe be inferiour to the Angels who are spiritual creatures more sublime potent and glorious than man yet the universall Kingdom is attributed to Christ Man and not to the Angels A little this if it have a relation to Christ signifies the time of his humiliation V. 8. For in that in this universalitie of things which are subject to Christs Kingdom the Angels themselves are comprehended But now though for the present we do not yet see the accomplishment of this Kingdom the Church being as yet not wholly gathered together nor glorified nor joyned with God nor all her enemies beaten down and destroyed yet Christ reigneth powerfully and fulfilleth every thing from time to time according to his will and pleasure V. 9. We see by the high effects made manifest and considered by faith For the See upon Phil. 2. 9. That he now he proceeds to set down why Christ was made man namely that he might suffer death for sinfull men By the grace which is the first cause of salvation by Christ which he gives unto man for the price of his redemption and likewise accepts of it for satisfaction of his debt Should taste should die and should feel the extreme paines of death as it is joyned with Gods wrath and with his curse upon sin for which he had made himselfe a suretie and therefore is likened to a bitter cup Matth. 20. 22. and 26. 39. 42. For every man namely for every one of them whom his father hath bestowed upon him in which is comprehended the universaltie of his bodie and of his Kingdom John 6. 45. and 10. 15. and 12. 32. Rom. 5. 11. V. 10. It became it was a thing conformable and agreeable with his justice that Christ should make satisfaction for the sinnes of men Him for namely God the Father who is the soveraigne Authour and cause of all things and chiefly of the Elects salvation to whose glorie all things ought to be directed and referred as to their last end Rom. 11. 36. whereupon for the glorie of Christ our sureties great righteousnesse and of his infinite mercie towards men this meanes of salvation hath been most fitting and convenient To make the Italian to consecrateâ— namely to make him perfectly fitting and sufficient to be the Authour of eternal salvation to the Elect by the sacrifice of himselfe Isai 53. 10. and by it install him in his Kingdom a terme taken from the ancient consecrations of Priests Exod. 29. The Captain the Italian the Princé namely Christ Jesus who by his Priesthood hath obtained right to everlasting salvation for Gods chilrden and by his Kingdom brings them to the perfect fruition of it V. 11. For As he had in the former verse declared that it was convenient that Gods justice should receive satisfaction so now he further sheweth that it ought to be done by one who was likewise of humane nature as he was to whom the Law was given He that sanctifieth namely Christ according to the flesh in whom and by whom the guilt of sin hath been expiated and the corruption purified And they namely Gods elect Are all are all come from one father namely Adam V. 13. I will put my trust because David in all that eighteenth Psalme was the figure of Christ these words of the Psalme also ought to be applied to Christ to shew that he is not onely become Man but hath also taken the condition of Man upon him by being subject to the Law and bound to fulfill it upon confidence of the reward promised therefore Gal. 4. 4. Or to a man in a lowly estate weaknesse and miserie who did not for the present enjoy those goods which he expected and depended upon God and craved for assistance from his power and rested upon him And again in this passage Isai his children were also a figure of Christ being given by God for a token and assurance of a temporal deliverance which was the figure of the Everlasting which is promised together with it Isai 8. 10. V. 14. The children namely Isai his children Are partakers the Italian were partakers were very men subject to the same chances and dangers and were tokens pledges of a deliverance and not Angels nor glorified men He also that is to say Christ hath likewise been very man as we all are to be not onely the signe or token but also the Authour and Foundation of salvation Through death that by it having expiated the elects sinnes and appeased Gods wrath he might disannull the devils power over them which he exercises onely to death and destruction as minister of Gods wrath upon sin V. 15. Them the Italian all them this must be restrained onely to the elect as verse 9. Rom. 11. 32. Col. 1. 20. Through fear who even in this world carried the devils bonds and prison in their consciences by the terrours of everlasting death the true foreâ—unners of hell torments which was figured by the besieged Jewes terrour Isai 7. 2. to whom Isai with his children were sent to encourage them Isai 8. 12. 18. V. 16. For verily He confirmes that which he had said verse 14. of Christs communion in the selfe same humane nature for it is never said in the Scripture that he took upon him the nature of Angels in a personall union as he is foretold and represented true Man the Son of David and of Abraham V. 17. Wherefore seéing he hath made himselfe true man to save us it behoved him also to put on all our conditions not onely the natural ones but also those that are come upon us by reason of sin excepting sin it selfe That he might be that being touched with a lively feeling of the miseries of humane nature he might the rather be induced to free it from them by the sacrifice of himselfe and by his intercession wherein he should shew great mercie towards men and perfect loyaltie and obedience to God in performing the taske which was imposed upon him Pertaining to every Priest being a Mâ—diatour between God and men to offer unto God sacrifices prayers and intercessions and to do all other religious actions Heb. 5. 1. and to bring men tidings of Gods peace and grace and to blesse and instruct them in his Name See Exod. 18. 19. V. 18. For
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
altogether spirituall V. 16. Who namely the other who is Christ. Not after not after such a Priesthood as the Leviticall Priesthood was which consisted in ceremonies and corporall things and actions which must consequently be mutable and transitory but altogether spirituall and effectuall of an everlasting life power and lastingnesse according to the heavenly and everlasting nature and life of the Priest A carnall see upon Gal. 〈◊〉 3. Philip. 3. 3 4. Heb. 9. 10. V. 17. For he namely God speaking in the Scripture V. 18 For there is 〈…〉 e gives a reason for what he had said v. 16. that in Christs person there hath been appointed a Priesthood of a new quality because it was necessary it should be so seeing the Leviticall Priestood had no power in it selfe to save men Of the Commandement of all the Priestly ordinations of the Law Unprofitablenesse not but that the ceremonies had their use in signifying teaching and sealing unto beleevers the spirituall effects of Christs Priesthood but because they had no part in the operation of them in the soule for that belougeth to Christ alone V. 19. Made nothing perfect it hath but onely directed to and prepared for Christ and did not perfect that which it shewed and signified The bringing in this desired accomplishment is come to passe by Christs Priesthood newly brought in upon which is founded our hope concerning the perfection of our salvation in the life everlasting Now the Apostle calleth this hope better then that of our fore-fathers under the Law because that theirs ended at Christs comming in the flesh outs goeth on to his everlasting glory By the which by which introduction or Priesthood brought in We draw nigh that is to say we are reconciled to God and by confidence have accesse unto his grace and glorious presence which is the true effect of the Priesthood V. 20. And in as much this is spoken as in sequel of vers 15. and is an addition to the difference between the two Priesthoods As not without namely that God in the 110 Psalme bringing in this new Priesthood hath added thereunto this solemne and expresse formalitie namely that he hath sworn and will not repent to cause his immutable decree in this action to be the more lively apprehended Which we read not to have been used in the ordination of the Leviticall Priesthood V. 21. But this namely Jesus Christ. V. 22. By so much seeing the end and Office of this Priest is to be a Mediator of reconciliation and union of God with men from the greater firmenesse of the Priesthood followeth also the greater firmnesse of the covenant See Heb. 8. 6. A surety in so much as he hath given God satisfaction for us and likewise in so much as he answereth us by his Spirit by which he assureth us of his grace V. 23. And they namely the Leviticall Priests Many one high Priest succeeding another which died V. 25. Wherefore the eternity of Christs person is the cause that he onely can accomplish that which is necessary for the salvation of Gods children because that after his death he accomplisheth the other part of his Priesthood which is to intercede for them before God Whereas the other Leviticall Priests in their ceremoniall expiations could not doe it perfectly nor once for all and still left their successors to do the like To the uttermost or for ever V. 26. For such a generall reason for the necessity of this difference of Priesthood which hath been hitherto described taken from the necessity of the Churches salvation Holy to be pleasing to God and to give satisfaction for men Seeing that if he had been a sinner his sufferances had been but for himselfe and also to represent unto God his most perfect holinesse as head of the Church that God may be satisfied therewith and pleased with the whole body Separate namely exempt from all participation of sinne which is beyond the common condition of men Made higher to apply the benefit of his death to believers by his continuall intercession to the Father and by his Almighty power V. 27. Daily because that the reiteration is a token of imperfection This namely to have offered Sacrifice for the Church V. 28. For the law he proves the two foresaid points by the weak sinfull and mortall nature of the ancient Priests of the Law namely that they could never accomplish mens reconciliation that they did also offer for themselves And on the other side by Christs divine nature and by the infinite excellencie of his person that he offered onely for others and not for himselfe and that one offering sufficeth for ever seeing it is of an infinite value The Word namely Gods Word in the Psal. 110. pronounced after the Law to shew that this second introduction made with so much solemnity disannulleth the former legall one The Sonne not onely insomuch as in the everlasting person of the Sonne of God consists also the human nature which he hath taken upon him and therefore the actions which he hath done as man are attributed unto Christ as God as Acts 20. 28. but also insomuch as many and principall parts of this Priesthood and the weight and vertue of the last accomplishment of it belong unto Christs deity Heb. 9. 14. as the same hath been noted in the offices of King and Prophet Heb. 1. 5 8. 3. 4. Is consecrated by his death he hath been fully invested with his Priestly dignity as by the same he hath fully satisfied for men See Heb. 2. 10. 5. 9. CHAP. VIII Vers. 1. OF the things the Italian Besides the things this point is likewise very considerable that Christs Priesthood is now altogether heavenly and that he doth exercise it continually in Heaven vvhere He is ascended vvhereas the earthly Levitical Priesthood was but a figure thereof whereby he would infer that the heavenly Priesthood being established the earthly one is disannulled V. 2. A Minister Administring his sacred Office in Heaven which was figured by the ancient Sanctuarie Heb. 9. 12 18 24. which he doth representing his obedience righteousnesse and sacrifice to his Father as the ancient Priest did bring the anniversary expiations of bloud into the Sanctuarie Lev. 16. 15. And of the true namely as it hath also been said of the Tabernacle that having likewise fulfilled those parts of his Priesthood which were to be fulfilled in this world in his bodie which was figured by the outward part of the Tabernacle or of the ancient Temple which is here called Tabernacle and else where in the Scripture the holy place Heb. 9 11. Which the Lord the meaning is that God hath in a supernatural and miraculous manner framed and sanctified Christs humane Nature and hath appointed it to be as the Temple of his habitation in which he should accomplish the mysterie of salvation V. 3. For every He proves by the end of the Priesthood that Christ being the high everlasting and heavenly Priest
covenant and true service Deut. 17. 〈◊〉 6. V. 29. Tâ—â—dden under foot that is to say scornfully contemned and through pride defamed him And hath counted shall have made no more account of Christs blood upon which our reconciliation with God is founded then if it were the blood of some ordinary person yea of some wicked and guiltie one He was by an outward calling into the body of the Church by Baptisme 1 Cor. 7. 14. and likewise by some beginnings and motions of inward regeneration which by his own malignity is not come to its perfection Done despite by secret or open blasphemies with thoughts deeds and words against Gods truth which hath been revealed unto him and the certainty whereof hath been sealed in his heart by the holy Ghost Of grace conferred upon beleevers through Gods fatherly grace and whose proper effect is to breed and confirm the lively feeling of Gods grace in the hearts of his children see Zech. 12. 10. V. 32. â—all to remembrance now he doth encourage them to constancy and patience in afflictions which were the cause of many mens apostacie the meaning is Persevere as you have begun And if in the beginning of your conversion you have shewed so much vertue a great shame it would be to fail now after you have gotten so much knowledge and experience and do not now by back sliding lose the fruit of your former labours which is promised to none but such as persevere to the end Gal. 3. 4. 〈◊〉 John 8. Illuminated that is to say Baptized so Baptisme was anciently called Illumination because that with it was conferred the gift of the holy Ghost which in an instant did illuminate the understanding of those who were baptized being of a competent age faith and knowledge Acts 2. 38. and 8. 12 17. V. 33. Whilest ye became joyning your selves by open profession and by all duties of communion with those that were afflicted in their own persons So used namely that were disquieted and troubled in the same kinde V. 35. Your confidence the Italian Your freedom that is to say Your free and couragious profession of the Gospel which is as it were the buckler of the soule Ephes. 6. 16. and it should seem the Apostle hath a relation to the ignominious degradation of the Souldier amongst the Romans that threw away his shield V. 36. The promise namely the everlasting life and glory which hath been promised us V. 37. He that namely Christ. Will not â—â—rry beyond the time which God hath prefixed and beyond the time as shall be necessary for the Church V. 38. The just see upon Heb. 24. Draw back if he departs from his beleef in 〈◊〉 if he becomes carelesse or disloyall in following my vocation The Apostle followeth the Greek translation somewhat different from the Hebrew 〈◊〉 V. 39. To the saving the Italian to make 〈◊〉 of to save our soule with losse of all the rest see Matth. 16. 26. CHAP. XI Vers. 1. IS the he makes things which are hoped for and consequently are absent and 〈◊〉 off Rom. 8. 24. to be by apprehension of faith as already existent and reall The evidence an infallible argument and means of certainty and invariable perswasion V. 2. For by it he gives a reason of the first property of faith to seale Gods promises in mans heart by the example of the Fathers before Christs comming who by faith did apprehend Christ and his ben 〈…〉 as already present and in regard of that are commended in Scripture as beleevers and children of God and righteous and thereby are acknowledged to be worthy to receive the promises wherefore if faith have had this vertue before Christ it doth much more retaine it after his comming in the flesh as well in regard of the things which he hath already done as of those things which he shall hereafter perform for their salvation V. 3. Through faith he touches the other propertie of faith in the firme perswasion of the truth of things whereof neither sense nor discourse of reason can give any sound impression such as the creation of the world is The worlds the Italian the ages that is to say the world see upon Heb. 1. 2. By the word of nothing by the onely omnipotency and will of God Of things of any pre-existent matter or beginning but of nothing which is beyond all naturall understanding V. 4. By faith Abels faith made his sacrifice acceptable to God as want thereof made Cains to be rejected now this sacrifice of Abels had two ends the one to be a Sacrament of expiation promised to Adam in Christ the other to be an act of worship and of acknowledgement towards God Abel by his lively faith in Gods promises made the Sacrament effectuall which otherwise would have been but a dead Ceremonie and by meanes of the same faith being in Gods favour and justified and regenerate his service was also acceptable as the fruit of a good tree He obtained witnesse in so much as it is said in that place that God regarded Abel that is to say accepted and approved of him as holy and righteous not for his own worth and merit as appeared by his Sacrament of propitiation but by vertue of the onely righteousnesse of all ages residing in Christ and apprehended by faith Te 〈…〉 ing being it is also said that God respected his offering By it that is to say Having through faith been the childe of God in his life time God shewed after his death that his favour towards him did yet last being it is said Gen. 4. 10. that Abels blood cried unto the Lord as calling him to be judge which ought not onely be understood for revenge against Cain but also in retribution of life to Abel being that Gods justice sheweth it self to be Almighty and most perfect not onely in punishing the offender as mens justice doth but also in restoring the innocent to life and giving him a reward So in Abel is declared the effect of faith in assuring the beleever of Gods present grace and of his life and glory to come V. 5. By faith Enoch having firmly by faith apprehended Gods promises in the Messias was also set down for an example of the end of faith which is to be translated out of this naturall and corruptible life into the heavenly and immortall life 1 Cor. 15. 51. That he should not that he should not die a naturall death by the dissolution of his body but by a neer and sudden change of qualities 1 Thess. 4. 17. This singularity in Enoch was a signe of the true use of the death of Gods children which is but onely to put off the old earthly qualities and in this manner to dispose them to put on the new heavenly ones 2 Cor. 5. 2. 4 For before he gives a reason why he hath attributed this transportation to faith namely because God having by means of faith adopted him in grace to be his Sonne did likewise give him