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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	appoint_v	moses_n	103	3	7.5237	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36033	Pious annotations, upon the Holy Bible expounding the difficult places thereof learnedly, and plainly: vvith other things of great importance. By the reverend, learned and godly divine, Mr. Iohn Diodati, minister of the gospell; and now living in Geneva. It is ordered this 11. of Ianuury, 1642, by the committee of the House of Commons in Parliament, concerning printing, that this exposition of the book of the Old and new Testament, be printed by Nicholas Fussel, stationer. Iohn White.; Annotationes in Biblia. English	Diodati, Giovanni, 1576-1649.; Hollar, Wenceslaus, 1607-1677, engraver.	1643 (1643)	Wing D1510; Wing D1509A; ESTC R5893	1,521,231	922

by his neighbours the Arabians and other Easterne nations as being upon their confines beyond Jordan according to the custome of borderers He makes an allusion between the Hebrew name for troopes of souldiers and forragers and the name of God At the last Or at the last he shall prey and forrage V. 20 Out of Asher The Italian hath it Out of Ashers countrey That is to say he shall have aboundance of all things to live on in his own countrie V. 21 A hinde A nation of a quick and ready wit yet courteous and loving without gall or offence to others like a tame hinde Prov. 5. 19. which needeth no watch nor locking V. 22 Bough A figurative description of the marveilous increase of Josephs progenie chiefly by Ephraim Gen 48. 16. 19. V. 23 The ar●●ers Though he hath always been as the But at which too many unjust persecutions have shot by his brothers his master his mistresse yet hath he through Gods grace withstood all these assaults without diminishing either in state or faith and he hath alwayes raised him up greater and happier to be the relief of his Church in the extremitie of famine V. 24 Of the mightie God the Italian hath it Of the mightie of Iacob that is God in whom lieth all his Churches strength see Psa. 132. 2. V. 25 Of heaven In dewes raine sunne-shine and other celestiall influences Lev. 26. 4. Deut. 28. 12. Of the deep By springs and streames which do all issue out of the great masse of waters which is under the earth Of the breasts by the copious bringing forth and bringing up of children and cattel Deut 28. 4. 11. V 26 The blessings The favours I have received of God have abounded above them of my forefathers as in respect of the great number of children which God hath given me as in regard they are all admitted to be of the blessed seed and none of them hath been cast out as in the families of Abraham and Isaac besides other wonderfull gifts wherewith God hath blessed me Vnto the A proverbiall manner of speech which signifieth the highest of a thing as the tops of the high hills are above the plaines Now he saith the everlasting hills as Deut. 33. 15 Hab. 3. 6. because that for the most part they were from the beginning created in the same forme and manner as they have continued in ever since They shall As I have received th●se favours through Gods blessing so I do wish them in thee through my blessing which I assure my self God will ratifie Of him Of thee Joseph whom God hath made remarkable in spirituall and temporall gifts and raised to so excellent a dignitie V. 27 A Wolfe A description of the warlike customes of this tribe V. 28 All these This is the state of the partition of the twelve tribes of which Jacob had spoken in this his propheticall will According That is to say according to those gifts as God would bestow upon them which will was revealed to Jacob. V. 33 Gathered up An act of a sweet and quiet breathing his last as of a man that falleth a sleep CHAP. L. VERS 2. IMbalme This custome of the Aegyptians was grounded upon vanitie and the fond desire of shunning or prolonging the condemnation of sin which is returne to dust Gen. 3. 19. But since God having spoken nothing thereof in his Law it hath been held as a thing indifferent V. 4 Spake Because that those which mourned did not go abroad Gen. 2. 32. and it was not lawfull to appeare before the King in mourning habit Hest. 4. 2. as well by reason of the sadnesse of the spectacle as also because the meeting of such a one was held for an evill signe V. 5 Digged In that great cave or hole in the rock Jacob had caused a monument to be cut according to the fashion see 2 Chron. 16. 14. Isa. 22. 16. Matth. 27. 60 V. 7 The Elders of his Councellors Senators and Officers V. 11 Abel-Mizra●m That is the Aegyptians sorrow or the plaine of the Aegyptians sorrow for Abel signifieth both sorrow and plaine V. 17 Forgive the Words of messengers and intercessors V. 18 Behold we be We yeeld our selves unto thee and we acknowledge that thou hast reason to requite us for the slavery we sold thee into V. 19 Am I in To work my own revenge which belongeth to God alone Deuteron 32. 35. and to oppose my selfe to his Councell and decree through which I was to be afflicted and tried Psal. 105. 19. and to turne that to be an evill to you which he had ordained for your good Gen. 45. 5 V. 23 Upon Iosephs knees He held them as his own and brought them up tenderlie even from their infancy V. 24 His brethren Under which name were comprehended his nephews also Visite you Shall make you feele the effects of the care he taketh of you by delivering you out of captivitie See Gen. 21. 1 V. 25 My bones That is my dead body see the reason of this desire Gen. 47. 29 THE SECOND BOOK OF MOSES called Exodus THE ARGVMENT THis book hath been by the Graecian Interpreters called Exodus that is to say the comming forth because the chief subject thereof is the history of the miraculous comming forth of Gods children out of Aegypt where they had been detained after the death of Ioseph in long and cruell slavery and oppression untill the time appointed by Gods promises for their deliverance to bring them into the Land of Canaan promised to their forefathers And just then the Lord by the hands of Moses and Aaron set the people in full libertie after he had with many and terrible plagues broken and tamed Pharaohs pride causing them to passe drie foot through the red Sea where he drowned Pharaoh and all his host that pursued them That the people after that time might not have nor acknowledge any other God and Lord but the everlasting Sonne of God who had manifested himself unto them by a new glorious and most singular name which he revealed unto Moses and had instituted the new Sacrament of the Passeover for a remembrance of this miraculous deliverance After which he himself conducted them through the desert even to mount Synai where he more particularly and solemnly renewed h●s Covenant with them giving them his Law together with many ordinances ceremonies and Statutes as well Ecclesiasticall as Politick to consecrate and appropriate them altogether to himself and to sever them from all intermixture with prophane Nations and chiefly to keep them alwayes ready through faith and desire for the comming of the Messias in the ●lesh in whom was to be the accomplishment and substance of all these shadowes and figures of the Law Appointing also the Priesthood and ordinary service of God amongst his people and a holy Tabernacle in manner of a moveable Temple with all its ornaments and parts amongst which the Arke of the Covenant held the first place over which the Son●e

received the gift of regeneration Which is the plainer because that the most part of these statutes were confessions remedies and expiations of sin CHAP VII VERS 7. MOre in number As in worldly Kingdomes dominion over a great and powerfull nation is more esteemed than the dominion over a little and feeble one seeing greater glory profit and service is to be expected from it And according to this quality may be valued and rated all other qualities which amongst men may incite others to love or desire any thing V. 10 To their face As an enemy withstanding him face to face or openly as they do who by reason of their great powers do work their revenges openly not privately and by wiles Or thus shaming them by the reproach of their impiety V. 16 A snare A meanes and occasion of ruine and perdition V. 22 By little and little He will not employ his omnipotency therein to work against them in an instant without meanes but he will do according to the quality of humane meanes which he will make use of herein which is to worke by succession of time and by the order and pursuite of the issues V. 25. Snared therein Subtilly and unawares brought into some idolatry and so brought within the compasse of punishment V. 26 Lest thou be Lest thou be irremissibly condemned to utter destruction as the idols and all their substance are to be rooted out CHAP. VIII VERS 2. TO know A humane kinde of speaking for God hath no need of triall to know by signes or effects that which he seeth in the springs affections and motions of the heart But it is to shew that God discovering the secrets of the heart openeth the way for the works of his providence either in justice or in mercy V. 3 By every word Namely by any thing to which God shall bee pleased to grant the power of nourishing Or by the onely issuing forth of his power called in the Scripture word without using of any externall meanes in which sense this passage is alleaged Mat. 4. 4. V. 4 Waxed not old This happened by miracle as also the preservation of their bodies in full health and vigour Deuteronomy 34. 7. Josh. 14. 11. Psal. 105. 37. V. 7 Depths Great and deep springs V. 8 Oyle olive Olives wherewith oyle is made differing from your wilde olive trees which are barren V. 9 Whose stones Which aboundeth in metall mines V. 16 Humble thee This ought not to be referred to the next words of water and Manna but to the words which went before of the voyage in the wildernesse V. 18 To get wealth The Italian To carry thy selfe valiantly Or for to get wealth CHAP. IX VERS 3. VVHich goeth over In the tokens of his presence in the Arke of the Covenant and all the appurtenances thereof like a Generall see upon Num. 1. 53. Jos. 3. 6. V. 10 Of the Assembly The generall Assembly of the people to receive the Law Exod. 19. 17. V. 18 As at the first Namely the first time that I was upon the mount Exodus 32. 11. So it is likely that he was three times upon the mount within the time of fourty dayes The first when he received the Law Exodus ●4 18. The second when he made intercession for the people Exodus 32. 30 31. And the third when he received the new Tables Exodus 34. 28. V. 21 Your sin The matter the object and the instrument of your idolatry which is the greatest of all sins see Hos. 10. 10. CHAP. X. VERS 1. AN Arke Some take it to be some little chest or coffer to lay these tables in for a time untill the Arke of the Covenant was made where they were to be kept alwayes Exod. 25. 16. 21. and 31. 7. Others take it to be the very Arke of the Covenant as if Moses did set down the thing thus generally without observing the order of times and with this seemeth to agree that which is spoken v. 5. V. 6 Mosera This is not Moserot Num. 33. 30. and it is not mentioned in any other place and by the circumstance of Aarons death it is likely that it was some place neere to the mount Hor and that Moses having generally touched the distance from Beeroth to Mosera he doth now divide it into some severall stages v. 7. V. 7 From thence Not from Mosera but from Beeroth Gudgodab Otherwise called Horhagidgad Num. 33. 32. V. 8 At that time After he was appeased with the people concerning the golden calfe V. 14 Behold the heaven The Italian hath it The heavens Aswell this first and neerest heaven which is the aire that encompasseth the earth as the aethereall heaven which encompasseth the aire 1 Kings 8. 27. V. 16 Circumcise Let the spirituall meaning of the bodily signe of Circumcision be set a work cutting off your vitious naturall affections putting off and mortifying the old man and endlessely applying your selves to your sanctification Deut. 30. 6. Jer. 4. 4. Rom. 2. 29. Col. 2. 11. see Lev. 26. 41. Jer. 9. 25. V. 17 Is God The highest true God and Lord of whose God head and dominion those which are called Gods have some likenesse a false one if it be through abuse and a true one if it be by a lawfull and approved representation Joh. 10. 35. 1 Cor. 8. 5. V. 21 He is thy praise He that alwayes gives sufficient cause and matter to praise him for Or he who maketh thee alwayes glorious and worthy to be esteemed Psa. 22. 4. and 109. 1. Jer. 17. 14. CHAP XI VERS 2. FOr I speak It belongeth to you who have been eye witnesses of Gods great benefits to make an acknowledgement of them and not put off the care of it to your posterity who having but onely heard of them cannot be so lively touched therewith as you are by the sight of them Which have not Being unborne or very young when the deliverance out of Egypt was for Moses here speaks to them who in the time of the said deliverance were under twenty yeares of age see Num. 14. 29. The chastisement His punishments upon the Egyptians or his severe corrections upon his people aswell during their captivity in Egypt as indiverse corrections in the desert V. 4 Overflow Having unbound the miraculous heape which he had made to give his people way to passe Exo. 14. 42. 27. Unto this day The memory effects whereof do last unto this day by the weakning of the power of Egypt V. 6 Their housholds The Italian Their houses that is to say their families V. 10 For the Land The meaning or sense is not to preferre the Land of Canaan for fruitfulnesse to the Land of Egypt which was very equall to it Gen. 13. 10. But to shew that the fruitfulnesse of the Land of Canaan did not depend upon humane art as that of Egypt did for the most part but only upon Gods blessing through raines dewes and other blessings from heaven to induce the people

the Altar 1 Chron. 16. 39. and 21 29. Caught hold see upon 1 Kings 1. 50. V. 31. Blood the guilt of his murthers with which I should be burthened if I did not punish him for it V. 34. In the wildernesse a place for pasturage and feeding of cattell and was part of that countrey which belonged to the tribe of Iudah V. 35. Put in the roome putting in execution by his soveraigne power Gods order concerning the succession of the first borne to the Priest-hood Zadok being descended from Eleazar Aarons first borne 1 Chron. 6. 50. and 24. 3. and his expresse declaration made afterwards 1 Sam. 2. 31. V. 37. Thy blood thou shalt beare the punishment of thy capitall offence and shalt be the causer of thine own death V. 43. Of the Lord made in his name he being the maintainer of it the said oath having all its efficacy and vertue from him and by his ordinance V. 45. Before the Lord being wholly consecrated to his service Or through Gods perpetuall care and providence V. 46. Was established after all the heads of factions and dissentions were cut off CHAP. III. VERS I. AND took seeing Solomon was not blamed for entring into this kindred and that hee yet remained in the perfect state of wisdome and piety we ought to beleeve that it was done upon condition that the woman should turne to the true service and worship of God which seemes to be confirmed in the verse following contrary to that which he did afterwards 1 Kings 11. 4 5 7. V. 2. Only this verse ought to bee joyned to the next in this sence In all but this namely of having a constant and setled place for sacrifices according to Gods commandement Deut. 12. 5. Solomon in his beginning was a most religious observer of Gods true service in high places upon certain little hills and rising places through a perverse imitation of the ancient Patriarkes And although Moses his Altar were in those dayes in Gibeon the people assumed liberty to sacrifice elsewhere straining that to an extraordinary abuse which had been tolerated onely in some extraordinary cases and to some certain persons See Exod. 20. 24. Deut. 27. 6. The name of namely unto God who did manifest himselfe in the sacred signes of his presence Deut. 12. 5. V. 4. The King in the middest of this variety of Altars which was tolerated for a time Solomon notwithstanding bare a singular devotion to Moses his Altar V. 7. To goe out I know neither how to govern my selfe nor my people having not yet sufficient wisdome or experience through want of yeares V. 9. To judge that is to say to govern by doing them justice V. 12. Any King or Prince equall unto thee in the art or quality of well governing V. 15. And behold by the lively feeling of Gods spirit and through the light and impression which remained in him he knew it was a divine dreame as Gen. 41. 7. V. 16. Harlots common harlots being forbidden Deut. 23. 17. we ought to beleeve either that the law was not strictly observed or that they were some particular mens bond-women that were not married or that they were sojourners according to the other signification of the Hebrew word as Ioshua 2. 1. V. 26. Yerned or waxed warme V. 28. Of God or divine infused into him through Gods spirit CHAP. IV. VERS II. VVHich he had the Italian of his Court or which belonged unto him V. 3. Recorder see upon 2. Sam. 8. 6. V. 4. Abiathar if it be the same as is spoken of 1 Kings 2. 26. it must be understood that though he was degraded by Solomon yet he kept the name and next degree under Zadok V. 5. The officers of which verse 7. Principall that is to say his favorite or private friend and the second person in government V. 9. Makaz this name of city or countrey is not mentioned in any other place but by the rest which are here added they belonging to the tribe of Dan it is very likely that this was also of the same tribe V. 10. In Aruboth this place is not mentioned any where else but by the aforesaid reason it should be in the countrey belonging to the tribe of Iudah V. 11. Dor see Iosh. 17. 11. V. 12. Taanach see Iosh. 17. 11. Zartanah this is not the same as Ioshua 3. 16. and 1 Kings 7. 46. Abel-Mehola see Iudges 7. 22. Iokneam it seemeth to bee the same Iokneam as is mentioned Ioshua 19. 11. and 〈◊〉 34. which was in the confines of Zabulon V. 14. Mahanaim Ioshua 13. 16. V. 21. The River namely Euphrates according to Gods promise Gen. 15. 18. V. 22. Measures the Italian hath the Hebrew word Cors which was the name of a large measure which contained ten Ep●as V. 23. F●llow Deer the signification of the Hebrew word is very uncertaine but most interpreters hold that it was a kind of wild goat V. 24. Tiphsah this was some city of Syria neare 〈◊〉 Euphrates V. 26. Forty thousand 2 Chron. 9. 25. there is mention made but onely of foure thousand stalles therefore we must imagine that in each stall there were ten severall distinct places to place a horse in each one V. 30. The East namely Arabians or Caldeans who as well as the Egyptians Acts 7. 12. were very skilfull in liberall arts and naturall sciences V. 31. Ethan there were Israelites of the tribe of Iudah descended from Zerah and therefore Ethan was called the Ezrahite see 1 Chron. 2. 6. Psal. 88. 1. and 89. 1. V. 32. Proverbs part whereof are set downe in the book of Proverbs and Ecclesiastes V. 33. The hysop it is so called ordinarily by reason of the similitude of the Hebrew name yet others ●old i● to be rather wall-Rue CHAP. V. VERS III. VNto the name which should beare the name of the Lord and should be peculiarly consecreated to his service and presence 1 Kings 3. 2. V. 9. Food for Tire and Sidon wanted food and made provision thereof in the land of the Israelites Ezr. 3. 7. Ezech. 27. 17. Acts 12. 20. For my houshold or for my Court this was the price of the timber besides other quantities of co 〈…〉 e which Solomon gave the workmen for their labours 2 Chron. 2. 9. V. 11. Measures see 1 Kings 4. 22. pure oile the Italian virgin oile see upon Exodus 27. 20. yeare by year which by all likely-hood lasted no longer then while the Temple was building and those workmen and materials were employed V. 14. Over the levie to make the levie and to see them follow their work V. 15. That bare these were strangers as also the three thousand of the verse following 2 Chron. 2. 2. V. 16. Three hundred in the selfe-same place of the Chronicles there are six hundred but certainly three hundred were over and above to make the number compleat at any time upon any chance V. 17. Costly the Italian fine namely by reason of the hardnesse and

his owne desires and affections and having no regard at all of himselfe subject 〈◊〉 wholly to Gods will and prepare and dispose himself to all manner of sufferings for my sake And so he reproveth Peter for his two vices namely his presumption and feare of afflictions V. 26. For what this is a reason added to t●● exhortation of ver 24. V. 27. Shall come that is to say hee shall appeare in his essentiall glory of everlasting Sonne of God which he hath from his Father by eternall generation and in the Majesty of King of the Church and Iudge of the world bestowed upon him by his Father as he is Mediatour and in the exaltation of his humane nature into celestiall glory V. 28. Comming that is to say go-up into heaven and by his glorious going up take possession of his King●ome and from thence manifest it and exercise it here in the world by his word and spirit CHAP. XVIL VER 2. TRansfigured not in his natural shape forme and stature of his body but in regard of a miraculous splendor with which hee was covered as it were for a proofe of his glory V. 3. Moses to signifie the consent and concordancie which was betweene Christ and the Law and the Prophets Now they were knowne to the Apostles either by mentall revelation or by their discourses V. 4. It is good words of a man in rapture not knowing what he said Luke 9. 33. dazeled with the Majestie of this glory transported with the present joy contrary to the terror of the death and passion of the Lord whereof Moses and Elias were talking with him Luke 9 31. V. 5. Overshadowed them Namely those representations of Moses and Elias which it is very likely was but in vision and vanished away this cloud covering them And Iesus remained alone appearing in his true body and reall substance V. 9. Tell the vision See the cause thereof upon Matth. 16. 20. V. 10. Why then Seeing that Elias who appeared even now hath againe withdrawne himselfe how can this agree with the common opinion of the Iewish Doctors grounded upon the Prophesie of Mal. 45. though evill understood that he must come into the world before the comming of the Messias shall he come another time and in another manner Or seeing thou art already come and hast revealed thy selfe in thy glory how doe they say that Elias ought to come before thee V. 11. And restore that is to say hee shall serve to conwert Gods people from their evill wayes and corruptions both in doctrine and manner of living and shall prepare them to receave Iesus Christ and so shall establish the state of the Church See Luke 1. 16 17. Verse 15. Lunaticke that is to say by the meere operation of the Devill or by a naturall disease accompanied with or aggravated by the possession of the Devill v. 18 See Mat. 9. 32. and 12. 22. V. 17. O faithlesse it appeares by Marke 9. 14. that he doth hereby reprove the Iewes who contended with the Disciples and contradicted their doctrine a● if they could not have verified it by this miracle It might also bee a generall reproofe to the father of the Child and to the Iewes for their incredulity and to the Disciples also because that for want of Faith in Christs speciall promise Matth. 10. 1. they had made themselves incapable of doing this miracle V. 20. If yee have saith seeing that the command of working miracles and the promise of Gods assistance to the working of them was not generall to all beleevers but particular to the Apostles and other persons of those primitive ages of the Christian Church to whom God revealed this his will Therefore by this word Faith must no● bee understood the common faith of all beleevers to the generall promises of Gods grace but the particular faith in those promises 1 Cor. 12. 9. and this faith was a condition which God required in that man whom he would asist with his power in the working of that miracle Te shall say if God hath made you any such promise Or if by secret inspiration it bee revealed unto you that it is convenient and necessary for the confirmation of the Gospell V. 21. This kind It seemes that from hence and Matth ●2 45. It may bee gathered that there are some Devills more malignant cruell and obstinate them others And others beleeve that the difference consists onely in the more or lesse power that God doth grant them By prayer not by a transistory act of faith but by a long and persevering exercise of it to obtaine at Gods hands the victory over so powerfull and rebellious an enomy of faith desiring Gods power by prayer and prayer being enflamed and purged by fasting V. 24. They that these it should seeme were the Collectors of the halfe Sheckell● that every Iew above twenty yeares of age did pay yearely after hee was once set downe in the roll of his Nation Exod. 30. 13. who under the Roman Empire and in Capernaum a Citie of Galilce where there was a mixture of Pagans and many Iewes which were not very religious and libertines gathered this money onely of those who voluntarily paid it without any enforcement or authority For the Romans under AUGUSTUS had assigned this money for the Capitoll though the most pious kinde of Iewes paid it also voluntarily to the Temple See Mat. 22. 17. Doth not that is to say is not your master one of those good and willing Iewes that of their owne accord pay this dutie to the Temple V. 16. The Children that is to say according to this common reason I the Sonne of God and Lord of the Temple should be free But seeing I am not yet knowen to 〈◊〉 such I will pay it because that this people shall not take me to be a contemner of Gods order and service V. 27. For mee and thee peradventure because the other Disciples were absent or because these Collectors had spoken to Peter lonely CHAP. XVIII VER 1. IN the Kingdome Namely in the kingdome of the Messias which is called of heaven that is to say spirituall and divine by reason of the Lawes and state thereof and by reason of the quality required in his subjects and of the last accomplishment of it in heaven Now the Disciples thorow ignorance imagined there should bee in it degrees of worldly greatnesse and from thence proceeded their question V. 3. As little in humility simplicitie feare innocencie docility c. See Mat. 11. 25. V. 5. One such namely a true Christian that shall have laid aside all worldly pride whereby hee is become abject in the fight of the world V. 6. Offended despising or wronging him for his simplic●●y and humilitie and shall thereby have disturbed him in the course of his heavenly vocation and holy disposition and caused him to take evill councell and forsake it Or to conceave any sorrow therefore and grow faint therein A milstone the Italian addeth an asse

makes it more glorious and se●● it in greater esteeme amongst men Sinners that is to say guilty and c●lpable having not as yet rece●ved he gift of absolution and pardon and being yet under the king●●me of si● V. 〈◊〉 By 〈◊〉 namely by vertue of th●t satisfa●●ion● 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

him whilst he was not in thine hands But willingly as it will be if thou dost send him back againe to me when he is with thee V. 15. For perhaps he confirms the request made v. 10. referring Onesimus his running away to a secret providence of God who had from thence taken the occasion of converting him whereby he was to be reunited to his master no more in a transitory quality of a servant but in an everlasting quality of a spiritual brother in Christ. V. 16. In the flesh in regard of the bonds and duties of this life which were not disannulled by Onesimus his conversion but were made more loyall and voluntary in him and therefore more pleasing and acceptable to the master See 1 Tim. 6. 2. In the Lord by the spiritual bond of the common faith in Christ. V. 17. A partner in the grace of God and in the office of his service V. 19. I doe not say I might desire thee to remit unto him all this debt or dammage in exchange of the spirituall good which thou hast received by my meanes whereby thou art in some sort bound to me for the salvation of thy soule but I wil give up my right in that and so doe conceive that thou art fully satisfied V. 20. Let me have in the Greeke text there is an allusion to the name of Onesimus which signifieth a man from whom one receiveth pleasure or profit In the Lord that is to say no carnall but a spirituall profit or pleasure Refresh comfort me with a Christian joy V. 22. Be given that is to say be restored to libertie V. 23. In Christ Jesus that is to say my partner in the faith of Christ for which I being a prisoner Ephes. 4. 1. he stayes with me for love of me Or he salutes you with the rest in Christ that is to say with a salutation of Christian charity V. 24. My fellow-labourers all these men are likewise named Col. 4. 10. 14. whence it is presumed that Philemon also was a Collossian See v. 2. THE EPISTLE OF St. PAUL THE Apostle to the HEBREWS ARGUMENT EVen in the first ages of the Christian Church there was some doubt concerning the Authour of this Epistle some attributing of it to Saint Paul which was the most common and most probable opinion others to some other Apostle or Evangelist Yet notwithstanding it hath alwaies been received without any contradiction for divine and altogether Canonicall and is held in high esteeme and reverence by the Church induced thereunto by the light and secret direction of the holy Ghost who hath imprinted in it a most certaine perswasion and a lively knowledge of divine inspiration by which it hath been endited for an expresse and most necessary declaration and confirmation of the highest points of faith The Hebrews to whom it is directed were Iewes converted to Christ and especially those of Judea and Jerusalem who being habituated in the Mosaick ceremonies which were as yet for a while tolerated amongst them by reason of their weaknesse they continued in having great beliefe in them and did beare a great deale of devotion unto them and dia repose in them part of their righteousnesse holinesse and salvation and of the service of God and could not be brought absolutely to cleave to Christ and rest themselves in him alone and to hold with the Evangelicall service And therefore the principall end of this Epistle is to shew that as Christ is the end the foundation the body and the truth of the figures of the Law which of themselves were of no vertue for the soule so having accomplished them in himselfe he hath annihilated the use of them and hath taken away those vailes and those shaddows to give way unto the cleare and naked truth of the purgation of sinnes and of mans full reconciliation with God by the onely Sacrifice perfect obedience and continuall intercession of himselfe So then in the very beginning he sets downe that Christ the everlasting Sonne of God being come into the World hath by his Office of Soveraigne Prophet fully manifested unto men the everlasting will and secret councell of God concerning their salvation And to induce men to beleeve obey and reverence his Gospell the Apostle extols his person as well by the everlasting Essence Power and Glory of his Divine Nature as by the Soveraigne Majesty of the Kingdome which the Father hath bestowed upon him in the quality of Mediator above the Angels themselves beneath the which he had abased himselfe by assuming human nature and by his sufferings and death Then afterwards for confirmation of the same he compareth him with Moses the most Excellent of all the ancient Prophets shewing that Christ is infinitely above him as well in dignity of person as in eminency of office wherefore to avoid farre greater punishments then those which the despisers of Moses runne into and likewise to obtaine everlasting happinesse which he could not give we were to accept of and retaine Christs Words Promises and Benefit by a constant faith whose chiefe ground and foundation is his Priestly Office which he hath perfectly accomplished And consequently he begins very largely to treat of that Office shewing first what similitude there was between the Leviticall Priesthood and Christs to shew that in this there are all the truths and essentiall properties of a true Priest-hood and in the other there were but onely figures and resemblances of this But before he passeth any further he doth sharply reprove the slacknesse and negligence of the Hebrews in advancing themselves to the full knowledge of the faith and mysteries of Christianity shewing them the danger of falling into apostacie to the irrevocable damnation of their soules Against which notwithstanding he doth strengthen them by the firmnesse of Gods promises so that on their parts they will worthily cooperate with his grace Thence he goeth on to shew what difference there was betweene Christs eternall Sacrifice and the mutable and transitory Leviticall Sacrifice between the new Covenant grounded upon the first and the old established upon this latter between the spirituall vertue of Christs onely Sacrifice and that of the ancient Sacrifices which was but figurative and ceremoniall for those Priests being but mortall men and the Sacrifices of nothing but bruit beasts it was impossible that the effects of either should goe any further and all this to teach that by the accomplishment of the figures the use of them is blotted out and made unprofitable to the conscience And that without any dammage yea with great advantage Christ doth from these externall and corporall things bring and retaine unto himselfe nothing but the soule and faith of his beleevers presenting the spirituall reality in himselfe a benefit which is rejected as not accomplished if a man turnes backe to those ancient rudiments and therefore he doth redouble his exhortations to the Hebrews for to persevere in the faith of Christ by which they are so farre from

might be re-admitted to the communion of holy things Numb 19. 11 13 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation which is called carnal in opposition to Christs spiritual expiation See verse 10. V. 14. Through the The consideration of his Deitie concurring in his sacrifice 1 Tim. 3. 16. 1 Pet. 3. 18. that by vertue of his persons soveraigne dignitie he might give an efficacie of infinite value to the sacrifice of his Humanitie See Acts 20. 28. Without spot this is the second foundation of the vertue of the sacrifice besides his Deitie namely the innocencie and perfect obedience of Christ being man to which two we must adde the third which is Gods order and vocation which makes Christ relative and communicable to all his believers Purge shall cause you to be absolved from sin by the imputing of his righteousnesse and satsfaction by meanes whereof you shall receive the Spirit of sanctification and shall be able to serve Him in newnesse of life Rom. 6. 3 4 5. V. 15. For this cause seeing that Christ by his death hath fulfilled his Priesthood and that the end of every Priest is to be a Mediatour of peace and covenant between God and men it followeth that He is truely a Mediatour of the nevv covenant Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified but onely by the death of the suretie to give satisfaction to Gods justice is also called a Testament for the Greek word may signifie either Covenant or Testament That by meanes the end of this his Office is the Churches eternal salvation which Church is composed of men effectually called to the participation of Gods grace through the Redemption by Christs bloud Of the transgressions namely of the sinnes of all mankinde who were left without any remedie of true expiation even for Gods people themselves Acts 13. 39. Rom. 3. 25. which must be understood without Christ and faith in Him being promised for by this meanes believers of all ages have been reconciled to God by vertue of his satisfaction which was alwayes as present with God The promise namely the everlasting inheritance which was promised V. 16. For where He proves by the nature of this covenant which hath many things like unto a testamentarie disposition that it was necessary that Christ should di● that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testa●or is dead for before his death he may alter his wi●l at any time so long as he is alive V. 18. Whereupon He proves by the anc●●nt covenant which was a figure of the new that there can be no covenant of God with man but by the meanes of satisfaction for sin by death which was represented by that bloud of beasts Was dedicated namely the first solemne establishment of it V. 19. According to the following Gods expresse command to Moses Exod. 20. 22. and 21. 1. Took the the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie and of the Tabernacle Lev. 16. 14. with the first powring out of the bloud set down Exod. 24. 5 6. With water this is not specified in Moses but may be gathered by similitude and analogie by Lev. 14. 6. 51. The book this likewise is not set down in Moses but the holy Ghost revealed it to the Apostle and hereby seemes to be signified that Gods covenant was not onely founded upon the Law but likewise upon the satisfaction which should be given by Christ and that it was figured by the bloud seeing the book was like the bond and the sprinkling like the acquittance see Col. 2. 14. V. 20. Which God namely which God hath commanded or hath appointed with you V. 21. The Tabernacle He sheweth that the meaning is that by that onely meanes of Christs bloud the Law of God is satisfied and his wrath appeased which was pointed at by the sprinkling of the bloud upon the book and the conscience of the people was purified which was represented by the sprinkling upon the people and so all the service which they did to God after that was acceptable to God the spring of uncleannesse namely sin being taken away which was figured by the sprinkling of the Tabernacle and all the utensils belonging to the outward service of it V. 22. Is no remission the Sacrament and ordinary Signe of all purging of sin and ceremoniall uncleannesses according to the Law is the sprinkling of bloud see Lev. 17. 11. V. 23. Necessary namely by the expresse command of the Law and by the continuall and unavoidable uncleannesses of the people Lev. 16. 16. The heavenly things Heaven though clean from all pollution of sin is said to be purified by Christs bloud because that by vertue thereof it is not onely the most noble part of the world and the treasure of all earthly blessings but is consecrated to be as it were the open Temple of spirituall service whither the Church carrieth its prayers vowes thankes-givings faith and hope With better sacrifices not that there were divers sacrifices as formerly but because Christs onely sacrifice under the New Testament is in stead of the severall ones in the Old Testament V. 24. Of the true namely of the heavenly in which is the truth and realitie of all ancient figures Heb. 8. 2. and 9. 8 12. V. 25. Of others that was none of their own V. 26. For then the meaning is if the reiteration of Christs sacrifice were necessary for future times the same reason would likewise prevail for times past seeing we must suppose that all believers sinnes in all ages have been purged by vertue of Christs onely sacrifice present to God and to their faith and if it was effectual before it was fulfilled much more ought it to be esteemed such after it is fulfilled To put away to blot out the fault and cancell the bond as concerning punishment before Gods judgement and likewise to destroy and mortifie the strength of it in his members V. 27. And as it is Gods ordinary Law is that man should once die after which death followeth his everlasting judgement either to life or to death so Christs sacrifice being accomplished by his death it followeth that he hath once onely offered himselfe and that upon this death God hath pronounced the sentence of absolution for all his elect V. 28. To bear to take their bond and condemnation off from them and lay it upon himselfe and bear it upon the crosse Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that A frequent description of true believers who live in a perpetuall desire and hope of Christs blessed comming Rom. 8. 25. 2 Tim. 4. 8. Without sin being no more loaden with mens sinnes for to satisfie for them as he was at his first comming 2 Cor. 5. 21. but onely to bring believers into the possession of the acquired salvation CHAP. X. Vers. 1. THe Law By the