divine authority And so hath been made and scaled up the number of sacred books whereof the first part goeth under the generall name of the Old Testamcnt or of the Law and the Prophets and this second under the name of New Testament or of Gospell A Greek word which signifieth good and happie tydings used to signifie the relation or aâ—â—untiation of the Sonne of Gods comming in the flesh and of his accomplishing all that had been commanded figured foretold and promised by the Law and by the Prophets And whereunto were alwayes lified up the hopes extended the desires and suspended the expectations of all belecvers Now though all these bookes containe one and the same substance yet are they in forme and particular subject divided into Historicall Doctrinall and Prophetical And the name of Gospell hath been especially appropriated to the first foure historicall written by two Apostles S. Matthew and S Iohn and two Disciples or Evangelists S. Marke and S. Luke authorized all by their drvine vocation accompanied with the true and infallible assistance and conduct of the holy Ghost who hath also from time to time imprinted the certaintie and perswasion thereof in the heart of eâ—ch beâ—eever and in the whole Church which by vertue of this seale hath â—estified published desended and expounded this truth to induce men to the obedience of this faith Now in these soure Evangelists there are some parts which are common wherein they all agree and some that are particular to each one of them Divine wisdome having in this kind tempered this body that in the essentiall parts wherein they all agree the churches faith might be sounded and streng hâ—ed by a relation which was every way agreeing and that by some diverse and singular narrations their studie and meditation might be stirred up and by the suppâ—eâ—ents and amplifications of the one more then of the other the historie might be compleat and the doctrine better made up in all its parts And finally because it might appeare that they had all withoâ—t any fraâ—d or collusion faithfully related that which had to each one been severally inspired The substance wheâ—eof is that the everlasting Sonne of God in his appointed and fore old time tooke humane flesh from the sâ—cred uâ—gin by the miraculous operation of the holy Ghost by whom also his said humane nature was peâ—fcetâ—y sanctified even from his first conception and accumulated with all manner of graces be being â—he sacâ—cd Priest the â—mmaculate Offering the acceptable Mediator and the most righteous head of his Church to redeeme it from death obtaine Gods grace and peace for it and right to everlasting life And â—hat having spent many yeers in a private life â—e was by God his father when he was baptized by Iohn the Baptist his sorerunner installed in the publike exercâ—sc of his of â—ice of Messias of which he persorned the parts of Prophet and Priest upon earth and then he wâ—nt up 〈◊〉 heaven to take possession of the third namely his everlasting Kingdome Now the bistory of the Gospell insists more particularly upon discribing his coâ—â— ersation in the world comprchended in these three parts of Actiâ—ns Doctrine and Sussâ—â—anâ—â—s As for his Actions â—e sets d wne of all so is Naturall Civill Ecclesiasticall Spirituall Miraculous and Divine ones In the one he hath shewed the truth of his humane nature in other his exceeding charitie and mildnesse in other his voluntary obediâ—nce and humility in other his holinesse righteousnesse and most perfect innocency in other his d'vine and infinite power And as by the one he hath not onely given all true beleevers a most perfect paterne for them to imitate but hath principally satisfied the justice of the law and hath as a surety obtained right to eternall life for them so by the other he hath given them most certaine prooses of his powers sufficiency to save and deliver them As for his Doctrine he imployed it first in re-establishing of the true sense of the law which had beene falsified by the Iewish Doctors maniâ—old traditions and superstitions and next inshewing that he alone could fulfill what the Law of God commanded and promised man for his salvation and that he communicated this benefit to all those which were his by faith in justification of life and by his Spirit of regeneration in sanctâ—fication and new obedience Whereof he hath also appâ—in ed new signes and sacred seales in the two holy Sacraments of the Christian Church Baptisme and the holy Supper And consequently to give his beleevers all manner of divine and spirituall instructions for the guide of their beleefe and life which hath beene the seed of Evangelicall doctrine afterwards sowne abroad and manured by his Apostles As for his sufferings the history seâ—s downe how that his life hath beene nothing but a perpetuall course of miseries and infirmities assaults and temptations of the Devill contempt persecutions injuries and reproaches of the world and especially of the wicked Iewish nation and their corrupt Governours even unto the very death of the Crosse by which he having accomplished the chiefe act of his Priesthood fulfilled Gods dâ—cree obtained eternall redemption destroyed the kingdome of Sinne the Dovâ—ll and Death and annihilated all ancient shadowes and ceremonies God hath raised him from the dead and hath most soveraignely exalted him by his ascent into heaven to take possession of his kingdome of which going out of this world he committed the ministery to his Apostles and all their true successors to gather his elect together out of all Nations distribute his grace and gooeâ—â—â— his Church by the preaching of his Gospell accompanied with the porpetuall power of his spirit which he hath certainly promised them CHAP. I. VER 1. THe book A register or muster roll of Christ his lineall descent according to the flesh Luke 3. 23. V. 5. Of Rachab It is uncertaine whether it be meant of that Rachab Ios. 21. V. 8. Joram three successive Kings are left out here Achazia Joas and Amazia 2 King 8. 29. and 11. 2. and 12. 21. and 14. 21. whereof the reason is unknowne as also of many other particularities in these generalogies V. 11. Jechonias the Greeks have confused both these names of Jehoiakim the son of Josias and of Iehoiâ—kiâ— the son of Iehoiakim into one name of Iechoniah and therefore here must be understood the son of Iosias and in v 12. the grandchild who was also properly called Iechonia 1. Chro. 3. 16. about the that is to say under whom at divers times the people were carried away captive to Babylon 2 King 24. 15. V. 12. After they after they were led into captivity begaâ— by Ier. 22. 30. Luke 3. 27. it appears that Salathiel was not the Sonne of Iechonâ—a in whom the line of David by Solomon failed but onely the next successor in the governement of the people Ezra 1. 8. and 5. 14. and 6. 7. See the like examples 1 Cro. 3. 16. 17. See upon
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
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are â—ustified out of 〈◊〉 grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that 〈◊〉 dead that have received togither with the remission of our sinnes in Christ the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God and with all mortifieth the life of 〈…〉 so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the â—â—th of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a â—â—â—â—â—ent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â—7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sinâ— ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâ—ng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâ—â—â—a's whilest you lâ—ve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâ—culties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
bee altogether rejected Or by singular miracle having not beene framed noâ— prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ— my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â—3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâ—ipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâ—s also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. â—hâ—sse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râ—ject likewise any thing as may induce you thereunto by a necessary consequence also vaâ—ne which you will not agree unto seeing you yet persevere â—â—d glory in the profâ—ssion o 〈…〉 V. 15. 〈…〉 d we which likewise was most abâ—urd and impossible to â—erswade the châ—â—ches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A â—â—llen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâ—fe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ— this world is alwayes mostwiâ—tâ—hed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâ—tch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâ—eâ—a wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâ—ce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mâ—n the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâ—ivation of his elect when he shall namely when the sonne oâ— God who in quality of Mediator hath bin established king or the whole world â—â—d especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâ—hout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch 〈…〉 g the meaner forâ—e thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâ—e to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary â—ite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
and acknowledged by the chiefest Apostles by vertue of which he had reprehended Saint Peter himselfe failing in the same subject which is spoken of in this Epistle which he doth summarily propound in two Heads whereof the first is that â—an is justified before God by faith in Christ only without the works of the Law The other that every man who is justified ought to live a new life in holines and righteousnesse as a living member of Christ. He confirmeth the first by the proof of the evident gifts of the holy Ghost conferred upon the Galatians upon the preaching of this pure truth unto them and for the seale of it and afterwards by Scripture which by the example of Abraham and by the promises of the covenant of grace which were made unto Him doth declare that man by faith onely obtaineth the true righteousnesse and blessing acquired to beleevers by Christ who submitted himselfe to the curse of the Law for them and that the Gentiles should have part therein together with the Iewes being incorporated together no more by the meanes of Circumcision and other Ceremonies but by faith in one onely Christ. Then he declares to what end the Law of Moses was added after the Covenant of grace made with Abraham namely to bridle sin and to excite and preserve a true feeling thereof in mens consciences and in this manner keep them alwayes attentive to the comming of the promised Messias and restrained under a childish and servile discipline which at Christs comming hath given way to the spirituall libertie of Gods children come to a riper age by the abundant powring forth of the Holy Ghost And he doth severely reprehend the Galatians for having suffered themselves to be thus led away from this libertie and warneth them to come into it again so soon as they can and persevere constantly in it shewing them by an excellent allegorie the difference between the Iewes who were servants and true Christians who were free children and heires unlesse they would altogether renounce Christs benefit Afterwards he comes to the second Head which is of sanctification and newnesse of life to which he doth fervently exhort them wishing them not to transforme the holy libertie of the Gospell into a prophane carnall licentiousnesse but to endeavour to bear abundant fruites of the Spirit especially in true and sincere charitie CHAP. I. VER 1. NOt of men namely of whose calling no man was the author nor meanes nor instrument and therfore it was not only lawfull but also wholly divine and equall to that of other Apostles contrary to the calumnie of those false Apostles who vilified S. Pauls ministery in respect of the other Apostles ministerie to bring in the necessitie of Mosaicall ceremonies which were yet used by the other Apostles amongst the novice Jewes and were abolished by Saint Paul amongst the Gentiles V. 4. Who gave that is to say offered himselfe for a sacrifice and voluntarily exposed himselfe to death for the payment of our sinnes and ransome of our souls Deliver us separate us from the societie of the corrupt world and bring us into the communion of the Church and of Christs kingdom which is called the new world and the future age because of the renewment thereof in grace and righteousnesse and of the everlastingnesse of it Is 65. 17. Hebr. 2. 5 6. 5. To the will namely according to his â—tenall election V. 6. Into this grace namely by his grace to be partakers of the grace of remission of sinnes and deliverance from the yoak of the Law V. 7. Another namely true and saying one of equall holinesse and truth with him that I have preached unto you 2 Cor. 11. 4. but is onely a depravation of the onely true One V. 8. Thâ—â—ugh we an impossible case added onely 〈…〉 on to shew that the Gospell doth not depend upon the will of any creature Then that adding out of his own understanding something unto the substance of the doctrine some article of faith some sacrament or some command touching Gods service binding mens consciences thereunto V. 10. For do I He gives a reason for what he had said that it was not lawfull to alter any thing in his Gospell namely because it is a doctrine wholly divine set forth by him in all puritie Pleased men as I did when I was a Pharisee my whole care being then to conforme my selfe to the traditions and opinions of men who were my doctors and to purchase the glorie and esteem of the world V. 11. After man namely of humane art or invention V. 14. Profited I did strive with all care and fervencie to make my selfe excellent therein Traditions see upon Matth. 15. 2. V. 16. In me by an inward inspiration and illumination without any humane meanes See Hos. 1. 2. Among the heathen because the Apostle was especially destinated to them by God Acts 9. 15. With flesh that is to say with any living man according to the meaning of the Hebrew phrase See Ephes. 6. 12. V. 17. To them to receive any power or authoritie from them or any doctrine or instruction Again namely besides the first time that he had been there presently after his conversion Acts 9. 2. V. 19. Brother See upâ—n Matth. 12. 46. and it seemes to be the same as Acts 12. 17. and was Bishop of Jerusalem V. 21. Which were which made 〈◊〉 of Châ—istianitie See Romans 16. verse 7. V. 24. Iâ— me because of me CHAP. II. VER 1. I went up it is uncertain to which of the Apostles voyages this ought to be referred many beleeve that it must be to that of Acts 15. 2. V. 2. By revelation namely by Gods expresse command given me in a dream or in a vision or by an Angel or by meer inspiration To them namely to the most renowned amongst the Apostles v. 9. which the false Apostles used as a buckler against S. Paul but falsly V. 3. Neither Titus we ought to suppose the Apostles did not ònely approve of my Gospell and manner of proceeding with the Gentiles to free them from the Jewish ceremonies but even in Jerusalem they did not constrain Titus to be circumcised before they accepted him to be their brother V. 4. Because of namely not to give certain false Jewdaizing Christians occasion to say that I durst not in the presence of the other Apostles thus free men from circumcision and other ceremonies and thereupon to frame an argument to presse the necessitie of them to salvation as part of mans righteousnesse before God Brought in by unconverted Jewes to spie whether Paul observed ceremonies or no and from thence take an occasion to persecute him for it seemes their hatred was not so great towards the other Apostles because they did not as yet depart from the Mosaicall observations so openly as Saint Paul did Our libertie with which Christ had freed his Church from the yoak of Moses his Law see Acts 15. 10. A libertie which was most used
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
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
blemish A figure of Christs perfâ—ct jâ—stice and innocency Heb 9. 14. 1 Pet. 1. 19. V. 6 Uâ—till the fourteenth Towards the end of which day which was at the setting of the sunne the lâ—mbe was killed made ready and eaten v. 18. Lev. 23. 5. Num. 28. 16. and then immediatly after being the fifteenth begun the feast of unleavened bread Lev. 21 6. Num. 28. 16. and ended on the even of the one and twentieth In the evening The Italian hath it Beâ—ween the two eveâ—â—ngs The Jewes anciently used no houres but did part the light or naturall day into morning midday and evening Psal. 55 18. Dan. 6. 10. Now the midday and evening were by them called by a duall name as who should say two middayes and two evenings because that under the name of midday were comprehended two houres before and two houres after thâ— just meâ—idiâ—nall point and under the name of evening the beginning of the â—â—nnes declining untill the full setting thereof The Romanes brought up the division of day light into twelve houres whereby this time of two evenings was then accounted from the ninth houre or three in the afternoone untill the sun was set see Acts 3. 1. and 10. 3. 6. and this time answereth just to the time of Christs death Matth. 27 46. Mark 15. 34. V 7 Of the blood For a marke to distinguish those houses which God would free from that corporall death which should overthrow the Egyptians houses and for a figure of the application of Christs bloud in baptisme for the redemption from everlasting death which falls upon the rest of the world see concerning the spirituall seale figured by this Rev 7. 3. and 9. 4. and 14. 1. This circumstance also was singular for the first Passeover V. 8 Let them eate So Christ having sealed us with his bloud in Baptisme to absolve us from death and damnation doth afterwards give himselfe to us for food whereof the holy Communion is a Sacrament In that night In the evening of the fourteenth the night of the fifteenth comming in into which night the n eale did also somewhat extend it selfe â—oste To figure Christs â—uâ—â—erings which were extreame and universall without any drop of comfort or refreshing subsisting in the fire of Gods anger against the sin of man for which he was become pay-master Psalm 22. 15. 16. John 19. 28. Through the onely juice as one may say of his owne justice and innocency With unleavened bread In remembrance of their hasty departure out of Egypt verse 34. and for the peoples poverty in that countrie Deuteron 16. 3. and to teach us that none can participate of Christ with the leaven of hypocrisie impurity or malice Matth. 16. 6. 11. 1 Cor. 5. 7 8. Bitter hearbs The Italian hath it Wiâ—de lettuce So the Hebrew word is translated by the ancient and so now the Jewes do use to eat wilde succory which hath been holden for a kinde of lettuce dipped in a certaine sauce made with other bitter hearbs That signified at that time the troubles which should accompany the people at their going out of Egypt untill they did arrive into the Land of Canaan And for ever the tribulations of all the true faithfull partakers of Christs life and of his sufferings Mat. 20. 22 23. Rom. 8. 17. V. 9 Râ—w Ill or half dressed As a figure of Christ who to be our true Passeover was to be afflicted to the uttermost Isa. 53. 3. Sodden Because that water correcteth and tempereth the scortching of the fire which did not befall Christ at all who felt the heat of Gods wrath against sin without any lightening or easâ— Head this betoakeneth also that Christ ought to be apprehended by faith in his whâ—le person his office grace justice and benefits without any division The purâ—enance Namely that which was to be eaten and not be offered unto God as the fat the caul and the kidneies were 2 Chron. 35. 12. 14. V. 10 Ye shall let nothing to avoid superstition and to shew that Christ must be apprehended whole and at once V. 11 With your loines the Italian â—ath it Have your loines with your garments girded and tuckt up alter the manner of travailers to be ready to depart out of Egypt A figure of all the faithfuls preparation to expect Christ for their full deliverance disburthened of all affâ—ctions sollicitudes and other carnall hinderances Luke 12. 35. 1 Pet. 1. 13. This ceremony was also singular and peculiar for that first Passeover as it app 〈…〉 th by our Saviours Passeover with his Apostles Passeover that is in commemoration of the passing over of the destroying Angell by whom I will work your deliverance It is a figure and Sacrament of Christ his passing out of the world to the Father by death Joh. 13. 1. by which the Church hath obtained redemption V. 12 Execute judgement Either that the Idols of Egypt by miracle were thrown down or that he only meaneth that through his judgements upon Egypt he would confound the false Gods thereof that they should not be able to escape see â—pon Isa. 19. 1. and 46. 1. and elsewhere in the Prophets I am a manner of affirming a thing as it were by oath as if he should say as certaine as it is true that I am the Lord. V. 13 A token of safety to you and for a distinction to mine Angel as Ezech. 9. 4. Rev. 7. 3. To destroy you not like unto the Egyptians plague V. 14 For ever All the time that ceremonies shall last namely till Christ who by the fulfilling of them shall abolish the use of them bringing in a new age and state in the Church Rom. 10. 4. Col. 2. 16 17. V. 16 A holy That is to say a solemne and holy day on which the people shall meet in a place for the publique servâ—ce of God to be instructed in his word and to render unto him the worship of praises and sacrifices c. Lev. 23. 35 36. May be done Unlesse it were in case that â—ay should fall on the Sabbath which day the making ready of meat was forbidden Exo. 16. 25. and 35. 3. And it is credible that this permission did extend also to other solemne feasts V. 22 Ye shall take This also was ordained only for the first Passeover Untill the That is to say before the slaying of the first borne be ended for otherwise they went out in the night yet somewhat neere the morning v. 42. V. 23 Will passe The Italian hath it When the Lord shall passe That is to say shall cause his destroying Angel to passe V. 24 This thing The generall command of the Passeover and unleavened bread but not to observe all the particular forenamed orders V. 25 When ye be For the Passeover by reason of many discommodities was kept but once in the wildernesse and that by Gods expresse command Num. 9. 2 3. This service The Sacraments being part of the sacred acts of the publique service of
to be understood the great councell of seventy or the assembly of all the governours and heads of the people V. 34 It was not Exodus 31. 14. capitall punishment was ordayned for Sabbath-breakers but here there might be a question by reason that the fact was apparently of small moment was such a transgression whether it might be pardoned and by what kind of death he ought to dye V. 38 Of their garments Their outward garments Deut. 22 12. Of blue of blue wollen threed V. 39 And it shall be The Italian hath it And that ribbon those fringes composed of many threeds comprehended the changes and strayings of mens thoughts and actions which ought to be restrained under the obedience of Gods heavenly law figured by that sky-coloured ribbon See Psalm 119. 113. Seek not have alwayes your thoughts and will set upon my commandements without being drawne away by the evill motions of the heart and enticements of the sences A phrase taken from huntsmen which never keep any certaine way but runne after the tracks and sent of the beast see Deuteronomy chapter 29. verse 19. Job chap. 31. verse 7. Ezech. 6. 9. A whoring Spiritually by lusting after fleshly things and after the world contrary to Gods chaste and pure love See Psa. 73. 27. Jam. 44. or by committing idolatry as Num. 14. 33. CHAP. XVI VERS 1. KOhath So that Korah came to be Moses his cosen german Exo. 6. 18 20 21. Tooke men The Italian addeth Tooke other men with them namely the two hundred and fifty men spoken of v. 2. V. 2. In the Congregation The great councell or supreme ordinary Senat was but of seventy Num. 11. 16 but besides that when they were to treate of any busines that was very general wherein the advice and consent of the whole people was required or whose execution was to be committed to the inferior magistrats there were gathered together the other heads of the people divided into heads of thousands and of hundreds c. Exod. 18. 25. and this was the Congregation which is spoken of in this place Numbers chapter 〈◊〉 v. 16. V. 3. Ye take too much upon you The Italian hath it Let it suffice you That is to say content your selves with what you have been suffered to do hitherto and seek not to usurpe perpetuall domination upon Gods people Words of ambition jealousie and sedition against the order of government established by God himselfe as if Gods ordinary gifts of grace did free them from all manner of subjection and did confound all manner of order by an equall popularity V. 4. He fell See upon Numbers cha 14. v. 5. and 20. 6. V. 5. Who are his Whom he accepteth of for his particular servant as me And whom he hath consecrated by his gifts and calling as he hath done Aaron and not by the gift of common grace as he hath done the rest of the people v. 3. And will cause him will confirme his vocation by some miraculous and extraordinary signe V. 6. This do All this is ordained by Moses through divine inspiration V. 7. Doth chuse Approveth of by accepting of his Incense see upon Gen. 4. 4. Ye take too much upon you The Italian Let it suffice you You undertake too much stay Or content your selves with the honor ye have received from God to be his inferiour Ministers V. 9. To minister unto them To do in the Congregations name and stead that which they were bound to do themselves about the service of God See Num. 3. v. 7. V. 10. And he hath He hath not only appointed you for this sacred function but hath already installed you in it and put you in possession and execution of the same The Priesthood also Which as it may here appeare Korah did purpose to make common to all the Levites as it seemeth also that his followers which were not Levites purposed to do the like with Moses his politick power and with the councels power which God had appointed V. 14. Into a land According to thy promise Exo. 3. 17. Lev. 20. 24. Put out The Italian hath it dazle to dazle the peoples eyes by thy authority that they may not finde thy cunning and ambition of raigning V. 15. Respect not Be not thou propitious unto them when they shall present their prayers and sacrifices unto thee Psal. 109. 7. Or by the refusall of the solemn proof of their incenses shew that thou doest disallow of their rebellion See Genesis chapter 4. v. 4. V. 17. Before the Lord Before his Tabernacle V. 18. Fire From the Altar which was the only fire that was acceptable in all offerings Lev. 10. 1. V. 19. All the Congregation The whole body of the people or their governors as it appeareth by v. 22. and it seemeth that they inclined to Korah his side but did forbeare to declare themselvs openly untill such time as they had heard Gods determination The glory the ordinary signes of his approach and presence which appeared by the comming down lower of the cloud and by the brightnesse of it See Exodus 16 7 10. Leviticus 9. 6 23. Numbers 14. 10. and 20. 6. V. 22. Of the spirits Creator and preserver of the soules who knowest the hearts wouldest thou destroy thy divine work for a sin which thou knowest to be of malice in Korah but of ignorance and seduction in the rest V. 25. The Elders The councell of seventy V. 26. And touch nothing As being condemned to a curse and anathema in which case it was altogether forbidden to touch or come neere any such thing Deu. 13. 16. V. 27. And stood For it was no more lawfull for them to come amongst the people V. 28. All these works To have brought the people out of Egypt to have conducted and guided them and done all other things which belonged to mine office verse 13. V. 29. Be visited By a naturall and ordinary death which neverthelesse is always a punishment for sin Rom. 6. 23. V. 30. Go down Go die under ground contrary to the ordinary course of dying which is to die above ground and afterwards to be buried under ground V. 32. All the men Num. 26. 11. it is said that Korahs children did not die in this execution whereby it may be gathered that here are meant some slaves or women and finally all them which did stay with him and were yet within his houshold from which some were already severed by marriage or otherwise As for Korah he died in the Tabernacle with all the two hundred and fifty Levites which followed him v. 35. 40. Num. 26. 10. V. 35. Came out It was created by him and darted either out of the cloud or out of the Sanctuary V. 37. Of the burning Of those dead bodies which were fired and consumed to ashes which were yet burning hot hallowed these censers having been presented before God by his commandement and besides that belonging to persons which perished by a curse ought now to belong unto
beene troubled Jer. 48. 11. The Hebrews refer it to Baals evill favoured picture which sheweth its but tooks bare to the worshippers Or to the shamefull manner of worshipping him presenting their hinder parts unto him and doing their ordures before him V. 18. Edom This according to the letter was also accomplished under David 2 Sam. 8. 14. and spiritually in Christ Amos 9. 12. Obad 18. Seir a mountain of Idumea Gen. 36. 8. V. 19. Out of The Italian hath it And one descended from Namely David who dest oyed all the males out of Idumea 1 Kin. 11. 14. 16. Of the City Not only those that shall be in armes in the fields but all the males though they be at home and dwelling in the cities of Edom. V. 20. The first God having decreed in his appointed time to cut down as by a harvest the accursed nations hath begun with Amaleck whence as he hath as yet taken but the first fruits Exod. 17. 13. but the rest shall be all reaped under Saul 1 Sam. 15. 3. Or Amaleck is a head of nations a principall people making of it self a body of a nation and kingdom but its last condition and abasement shall be beneath all other people even to perdition and extreame ruin V. 21. The Kenites That is to say the Midianites or the one part of them for Jethro being a Midianite Exo. 3. 1. is called Kenite Jud. 1. 16. 1 Sam. 15. 6. V. 22. The Kenite The Italian hath it Kain the first founder and father of the Kenites which is not mentioned any where else Wasted spoyled and sacked by diverse incursions and at last they shall be carried away captive by the King of Chaldea sometimes in the Prophets called Assyria because that the Babilonian or Chaldean empire had swallowed the Assyrian empire and was grown great by it see Jer. 49. 28. 31. V. 23. Doth this The Italian Shall have raised him that is when he shall by his Soveraigne providence have given to Ashur and Chaldea the great command and empire of the Universe Dan. 2. 37 38. Because that he shall over-run all the neighbouring countries V. 24. Aâ—d The Italian And afterwards The great Empire of Asâ—â— first held by the Assyrians afterwards by the Chaldeans and last of all by the Persians shall â—e destroyed by the people beyond the sea Namely by the Greeks and Macedonians properly called Chittim Genesis 10. 4. Isay 23. 1. 12. And afterwards by the Romanes who came over into Asaâ— out of the harbours of Grece Dan. 〈◊〉 30. Eber The Jewish Nation and their countrey shall be much infested by the Grecians of Syria and Egypt Dan. 8. 11. 〈◊〉 31. and then utterly destroyed by the Romans Dan. 9 27. He also The Italian they also The Greeks shall bee ruined by the Romans and the Roman Empire shall also perish before the end of the world 2 Thesselon 2. 7. V. 25 To his place Yet he came not to it for he remained amongst the Midianites and was slaine there Num. 31. 8. CHAP. XXV VERS 1. ABode was encamped as Num. 24. 1. Commit whoredome being inticed by the Midianitish women according to Balaams counsell Num 24. 14. and 31. 16. Rev. 2. 14 V. 2 Vnto the sacrifices That is to say to the feasts which they made of the flesh consecrated to idolls whereof one part was already offered See that prohibited Ex. 34. 15. V. 3 Joyned himself Committed idolatry which is a spirituall fornication and adultery communicating with the Idoll by participating of his table by which was signified an acknowledgement of and a dependency from him See upon 1 Cor. 10. 20. Baal-Peor An idoll of the Moabites Baal was a name common to many Idols especially such as represented any starre or planet and signifieth Master Lord. The addition of Peor is taken from the hill Peor where he was worshipped Num. 23. 28. V. 4 The heads Those which have consented dissembled or participated in this wickednesse Hang the 〈…〉 By this punishing of the guilty give my justice satisfaction and appease my wrath which is kindled against the people See upon Deut. 21. 23. 2 Sam. 21. 6. Before publikely for a spectacle layd open to all mens view V. 5 Judges See Exodus 18. 21. His men Which are under his charge and jurisdiction according to the order of the rulers of the people set over a certaine number of families Exod. 18. 25. V. 6 The Congregation Namely he great councell of he people Numbrrs 1. 16. and 16. 2. Were weeping through extream grief making intercession for the peoples sinne towards God as Numbers 20 6. V. 8 The tent The Italian hath it The brothell The Hebrew word signifieth certaine little houses or tents set up neere to the Idols Temples where prostitute persons went to commit fornication See 2 Kin 23. 7 Thrust both of them through An act of extraordinary zeal and motion of Gods spirit in a cruell and fierce delict which was approved in Phineha's by God after the act was done and by Moses the supream Magist ate the execution being done under his eyes and knowne to him Through her belly Or through the naturall parts Others have it in the Brothell house The plague This word in like Histories signifieth some suddain mortality caused by Pestilence or otherwise and it is likely that some such destruction happened at this time besides the execution which was done by the hand of men V. 9 Twenty and foure The Apostle 1 Cor. 10. 8 speaketh onely of three and twenty thousand but it seemeth he speaketh onely of them that dyed by the hand of God and that Moses addeth thereunto a thousand more which were put to death by the Judges V. 11 Hath turned Having wrought my revenge having strongly and angerly conceived mine indignation V. 12 My Covenant By expresse covenant I conferre upon him and his posterity the dignity of high Priest for to be an everlasting Mediator for peace between me and my people as he hath been at this time by appeasing my wrath Or else which dignity he shall quietly enjoy without any disturbance See Mal. 2 4 5. V. 13 His seca This suffered some interruption through some unknown cause or accident when Eli who was of Itamars line obtained the high Priest-hood and left it to his children afterward but a little while after by vertue of this promise it came again into Eleazar Phinchas his stock in Zadock See 1 Sam. 2. 35. 1 Kings 2. 26. 34. 1 Chron 24. 3. An atonement by just revenge and punishment not by expiation or satisfaction V. 14 A chief house One of those great households whereinto each tribe was divided See Numbers 1. 2. V. 15 Head over a people A principall man amongst his people who was Lord over some part of the Midianites and peradventure it was the same Zur as was called King Numbers 31. 8. Joshuah 13. 21. V. 18 Of Peor Of the Idoll Baal-Peor CHAP. XXVI VERS 4. FRom A briefe way representing
the publike proclamation whereby all of that age were to appeare for to be mustered V. 10 Together with Korah It appeareth by Num. 16. 32 35 40. that Korah was not swallowed up by the earth but that he dyed by the fire sent from God but he is joyned with the other because hee was a confederate in the same misdeed and was punished by a miraculous death at the same time A signe a document and example of Gods judgements See 2 Pet. 2. 2. 6. V. 12. Of Nemuel Gen. 46. 10. and 1 Chron. 4. 24. and in the following verses there is some difference in these names V. 29 Of the Machirites whereof see Jos. 17. 1. and by that place it appeares that Machir had divers children whereof some took their names from Machir and some from Galaad his sonne And the word famâ—ly here signifieth one of the great branches of this Tribe divided into families See Joshuah 7. 14. V 30 Jezar called also Abiezar Jos 17 2 Jud. 6 11 34. V. 42 Shuham called Fusim Gen. 46. 23. The Families Which were divided into lesser families V. 54 To many As well of the Tribes as of a Familie of the Tribes to some of which Moses assigned their inheritance on this side Jordan and appoynted Joshuah to do the like beyond V. 55 By lot In regard of the countries situation wherein they were to take more or lesse land according to the number of the persâ—ns see Nu. 33. 54. V. 58 The families Namely the lesser Families V. 62 For they The other Tribes were mustered to equall the quantity of the inheritance with the number of thâ—m who being above the age of twenty years were capable of being heads of Families But in mustering of the tribe of Levi this reason took no place wherefore they were mustered from a moneth old at which time both the mothers and the children were purified to shew that they were consecrated to God for his service even from their birth See Numbers 3. 15. and 18. 16. V. 63 Neere Iericho The Italian hath it Of Iericho see Num. 22. 1. V. 65 Caleb It is true that Moses was yet living but he is left out because he was to dye also on that side Jordan without comming into the land of Canaan Num 20 12. and 27 13. CHAP. XXVII VERS 1. THen came They did not appeare in their order in the publike muster amongst the rest of the families of Manasseâ— V. 3 And he was not Our father had not committed any publike misdeed nor was not fallen into any interdict whereby he merited to have his name extingu shed or to lose his right in the land of Canaan whereunto God had condemned Korah's faction causing their families to dye and their goods to be swallowed up Nu. 16. 27. 32. now this would have befaln ' him if being one of the heads of the families of Manasseh we his daughters had not had right to represent that family for his inheritance In his owne sinne The Italian hath it For his sinne Generally belonging to humane nature which also cleaveth to Gods children in this life whereby they are also subject to death or for having been participant of the common sinne of murmuring and sedition Num. 14 yet having committed no sinne of Anathema or a curse which was imputed to all the people and insnared them in the punishment till the whole family of the Malefactor were rooted out see Deuteronomy 13. 15. Joshuah 7. 24. 1 King 16 34. V. 4 Give unto us Give order that in the division of the land of Canaan every one of us may be received by the poll see Jos. 17. 4. V. 12 Abarim It was a long row of mountains amongst which was mount Nebo Deut 32 49. and upon that the top of Pisgah Deut. 3 27 and 34 1 where Moses dyed V. 13 Gathered see Num. 20. 21. V. 14 In Kadesh This is added to distinguish this strife wherein also Moses did offend from the other strife in Rephidim Exod. 17. 7. in which he did not participate of the peoples sinne V. 16 Of the spirits Who onely hast created the soules of men framing them and inspiring them with thy gifts according to thy will for to imploy them in severall vocations V. 17 Which may goe May governe them at home and abroad in peace and in warre V. 18 The spirit A singular gift and inspiration of Gods holy spirit to produce extraordinary motions and heroicall actions in him See Gen 41. 38. Judg 3 10 and 11 29 1 Sam. 16. 13 18. And lay To consecrate him to God and likewise to imprint in him a new increase of spirit proportionable to the new charge which is conferred upon him see Deut. 34. 9. V. 19 Set him To cause him to be acknowledged and accepted of by all V. 20 And thou shalt put This outward ceremony of laying on the hands shall bee accompanyed by me with a new gift of my spirit in heroicall qualities which shall appeare in his carriage look and gestures to gaine him the same authority and respect which thou hast with the people see Nu. 11. 17. 25. 1 Sa. 10. 6. 9. V. 21 Shall stand In all doubtfull and difficult businesses and enterprises see Jos. 9. 14. Judg. 1. 1. and 20. 18. 1 Sam. 23. 9. and 30. 7. After the judgement That is to say by way of oracle seeing that the high Priest having Urim and Thummim about him gave answers in Gods name which were of infallible truth and made a supream determination see Exod. 〈◊〉 15 30. Ezt 2 63. Before the Lord Before the Tabernacle turning his face towards the Arke or presenting himself before him by prayer At his word namely the high Priest CHAP. XXVIII VIRS 4. AT even The Italian hath Between the two evens see Ex. 1â— 6. V 6 whâ—ch was Which was ordained and used for sometime and afterwards was intermitted in the desert as many other ceremonies which had been ordained Amos 5. 25. Acts 7. 42. V. 7. In the holy place In the court neere the comming in of the Tabernacle where the Altar was Exo. 29. 42. V. 15. One kidde of the Goates The Italian A hee Goat See Lev. 42. 23. Num. 15. 24. V. 16. The fourteenth See upon Exo. 12. 6. V. 23. In the morning Under which is also understood that of the evening but this only is named because it was the first from which the solemnitie began V. 26. After your weekes That seven weekes which was from Easter to Pentecost Leviticus 23. 15. 16. CHAP. XXIX VERS 18. AFter the manner As it is set down v. 3 4 9 10. concerning meat-offerings And concerning drink-offerings Num. 28. 7 14. CHAP. XXX VERS 2. TO bind his soule Voluntarily submitting his person to divine punishment if he did faile in his vow and breake his promise Some understand these words for vows of abstinence and mortifying ones selfe for some reasonable and lawful respect towards Gods service See v. 13. 1 Sam. 14. 24. He shall
Italian hath it Python See Lev. 19. 31. Necromancer That calleth up the dead and enquireth of them 1 Sam 28. 8. Isa. 8. 19. V. 13 Perfect Pure and sincere in his service clean from all mixture of idolatry or superstition V. 14 Hath not suffered thee so to doe The Italian hath it Hath not given thee such things hath not ordained suffered or approved any such meanes to enquire of secret or future things but in stead of such meanes hath given thee his Prophets V. 15 A Prophet The great revealer of all the mysteries which needed to bee knowne Who is the Sonne of God himselfe Psal. 27. Dan 8. 13. Joh. 〈◊〉 18 By whose spirit all the Prophets have spoken Eccl. 12. 13. 1 Pet. 1. 11. and 3. 19. who at the last hath manifested himselfe in the flesh and in that hath fully accomplished that sacred function Like unto me That is to say true man and also having the office of Mediator of which I am but the figure Gal. 3 19. V. 16 Of the assembly Namely the generall asembly of the people Exodus 19. 17 Deuteron 19. 10. V. 22. Speaketh By way of meere and absolute prediction as 1 Kings 22 28. Jeremiah 9. for even the true Prophets did oftentimes foretell things which did not come to passe but that was only by way of threatning or of promise or according to the order of naturall causes and upon a condition sometimes revealed and sometimes not revealed unto the Prophet yet it might and ought to bee taken out of the generall maxims of Gods word as Isai. 38. 1. Ion. 3. 4. Be afraid hove no respect unto his person nor fear not to offend God by proceeding against him to a just corporall punishment CHAP. XIX VERS 2. SEparate Dedicate them to that use and assigne them thereunto by publike declaration Three Beyond Jordan as Moses had already assigned three more on this side Jordan Deut. 4. 41. V. 3 Prepare thee On every side of the countrey establish the Cities in such places that one may come to them from all parts by short and direct wayes or make new ways on purpose to cause the guiltles mans escape thither so much the easier v. 6. V. 6 While his In his first and suddaine heat of bloud by reason of his kinsmans death before hee have truly examined and found out that it was done by chance V. 8 Enlarge This happened in Davids time who enlarged the bounds of Israel to Euphrates according as God had promised Gen. 15. 18. 2 Sam. 8. 3 2 Chron. 8. 2. 6. yet we doe noe read any where that he did adde these three Cities unto the other Cities of refuge it may be he did not drive the Pagans out which were beyond Lebanon but onely subdued them and made them tributary V. 10 Innocent Namely the unwillingâ—and casuall man-slayer V. 12 The Elders that is to say the Magistrates deliver him Let them suffer him to bee questioned criminally by the dead mans next kinsman in a judiciall way even to the sentence of death and execution thereof see Num. 35. 24. V. 13 The guilt Which comes to be common to all the people if there be any publike connivence or neglect of punishing the sin V. 15 Shallnot rise up Others shall not availe It established The Italian be verified The Hebrew word signifieth firm or stable V. 26 Against any man In case of a secret seducement from Gods true servicce he that had been solicited though he were alone ought to detect the seducer Deut. 13. 6 8. and the Judges ought to proceed therein as upon an advice and denunciatiation not as upon a formall accusation which had required two witnesses And if the calumnie was made to appeare unto them they were to observe this Law if it were a truth that of Deuteronomy 13. 9. CHAP. XX. VERS 2. THe Priest For ordinarily some of the chief Priests went along with the army with the holy trumpets Num. 10. 9. and 31. 6. V. 5. Officers Those were the magistrates of particular communalties Deut. 1. 13. which also followed the armies Num. 31. 14. What man A precept of equity to preserve him from danger who hath yet received no profit of some laudable enterprise or fact which he hath already undertaken or done Dedicated solemnly blessed the first enjoying of it by prayers holy hymnes and rejoycing according to the use of those times see Neh. 12. 27. Psal. 30. 1. V. 6. Eaten of it The Italian Begun to enjoy it according to the common use of it for by the Law Lev. 19. 23. the fruit of the first three yeares ought to lie abandoned of the fourth to be consecrated to God and the fifth the owner began to enjoy it V. 7. Betrothed That is to say made a promise according to the ancient and very laudable custome which was to have some time interposed between the promise or the betroathing and the wedding see Gen. 19. 14. Deut. 22. 23. Mat. 1. 18. V. 9. Captaines These were Captaines for the wars which were appointed by publick authority with solemnity and binding of the souldiers to obedience V. 10. Commest nigh In a just and necessary war V. 13. Every male See Num. 31. 7. V. 19. Thou shalt not destroy This must be understood of a generall destruction of all the trees of the countrey through the fury and rage of war not of some particular cutting down for use or necessity in the siege For the Tree thou needest not to feare that the trees will stir to get into the besieged towne the chief care of the besiegers being to cut off all way of relief from the besieged V. 20. Build bu 〈…〉 ks c. The Italian hath it Build what shall be necessary for the siedge c. Hebrew the siedge namely engines towers stakes or other necessary fences subdued The Italian Fall that is to say untill it be forced or taken CHAP. XXI VERS 2. THy Elders It seemes we ought to understand his word for some of the great councell Num. 11 16. or some of their deputies V. 3. The Elders These were the Magistrates of each particular communalty Of that City For it being the next city the suspicion of the misdeed was likeliest to fall upon it V. 4. A rough valley The Italian A desert valley Hebrew harsh rough and hard that is to say which hath not been manured Strike off for a signe that hâ—likewise ought to be slaine who in some solitary place had committed the murther if he came to be discovered V. 5. By their word As Expounders of Gods Law in any thing that might be thereby decided not that they had any absolute or arbitrary power of themselvs Stroke See upon Deu. 17. 8 V. 6. Shall wash To protost of their innocencies see Mat. 27. 24. V. 8. O Lord It is likely that this prayer was spoken by the Priests And lay not The Italian And suffer not c. Preserve thy people from any such misdeed impute not that unto
specified Num. 35. 5. V. 16. Two Tribes Namely Judah and Simeon verse 9. V. 27 The other halfe Tribe Besides that half which had its share beyond Jordan CHAP. XXII VERS 3. THese many dayes See upon Jos. 14. 10. V. 8. With your brethren With those of your Tribes which stayed behind for the safeguard of the countrey according to Moses his order Num. 31. 27 see 1 Sam. 30. 24. V. 10 To the borders Others to the bounds Others doe keep the Hebrew word Gheliloth as it were a proper name as Ios. 18. 17. V. 11 At the passage The Italian On the side of On this side Iordan in the other Tribes Countrey V. 14 Each chiefe house Namely the chief in every Tribe Now the halfe Tribe of Manasseh which was on this side Iordan is here set downe for a whole tribe V. 16 Rebell For as much as this Altar had been built to offer ordinary Sacrifices upon as it was very likely seeing it was not slightly built as your extraordinary Altars were which were not built to endure Exodus 20. 24 25. It would have beene a mark and occasion of Schisme and division in the Church and a disobedience and alienation from Gods true service which was not acceptable to him but onely upon one altar Deut. 12. 26 27. for a figure of Christ his Crosse which was the onely true Altar V. 17 From which For many which were guilty thereof whom God spared at that time when the evill was committed did notwithstanding suffer for it many yeares after as Numbers chapt 14. vers 20 22. V. 19 Be uncleane In your judgement and opinion as having not in it the holy signes of Gods presence in the instruments of his service Of the Lord Which the Lord hath acquired and consecrated to himselfe for his Churches habitation and a place of the siâ—nes of his presence such as the Altar the Tabernacle and the Arke were Against us Severing your selves from the communion of the Church in which alone is the true service of God and the participation of his grace and Covenant V. 20 Wrath The discomfiture before Ai Ioshua chapter 7. verse 5. That man Namely the thirty men which were slaine by the enemies and the whole family of Achan which was put to death with him causeth us to feare lest all Israel bee entangled in the punishment of your sin V. 24 What have you to doe You are not of Gods people being separated from the holy land by the river of Iordan V. 25. Make our children They might coole their zeale in the service which is yielded unto him in the place which he hath chosen and consecrated V. 26 Build us By graving some inscription upon it or keeping in our treasurie of Monuments some publike record when by whom or to what end that Altar was built V. 27 Before him Before the Ark the place by him chosen to shew his presence in grace and power V. 31 Among us With his grace and blessing by not suffering so grosse an abuse Delivered Have not drawne upon them some severe judgement of God V 34 Ed We have so set it up in the middest of the Tribes which are on both sides Iordan for a token that we doe all equally acknowledge and worship the same God whom we all can ought and will serve in his Temple CHAP. XXIII VERS 4. THat remaine Whose countrey hath not yet been conquerod V. 7 Come not among You joyne not your selves carnally with them in marriages or otherwise Cause to sweare The Italian Use them in oathes in oathes which you shall make of your selves or swear them at other mens requests V. 8. As ye have done Since you came into the Land of Canaan under my conduct V. 11 To your selves The Italian Upon your soules as you tender the welfare of your owne persons and especially the salvation of your soules Or upon paine of most grievous punishment upon your persons V. 14 I am going I shall shortly dye 1 Kings 2. 〈◊〉 as it is appoynted for all men once to dye Hebr. 9. 27. CHAP. XXIV VERS 1. SHichem In Silo which was within the Territories of Shechem where the Tabernacle and the Arke were V. 2 The floud Namely Euphrates V. 3 Multiplyed By Hagar and Keturah Gave him For heire and partaker of my Covenant by speciall grace and power V. 10 Out of his hand Namely Balak V. 12 The two Sihon and Og. V. 15 And if This is spoken not to free the people from their service to God but to trye them and binde them more strictly unto him as having chosen him to bee their God of their owne free will and so come within his Covenant as your pleasingest bonds are the strongest See Ruth chapter 1. verse 8. 1 Kings chapt 18. verse 21. Psal. 119. verse 173. Prov. chap. 1. verse 29. Ezech. chap. 20. ver 37. V. 19 Ye cannot Take care what you promise because you must religiously observe it and one can hardly hope for that at your hands knowing your naturall rebellion and inclination to Idolatry which will provoke Gods wrath V. 25 Ioshua Who representing Gods person in the quality of his servant and in his name renewed and confirmed his Covenant with the people V. 26 In the Book Ioyning it by Gods order and inspiration to the book of the Law written by Moses Deuteronomy chapter 31. verse 9. 26. Set it up As the custome of those dayes was to set up such stones or pillars for signes and monuments either with or without inscriptions Genesis chapt 28. verse 18. and chap. 31. verse 45. and chapter 35. verse 14. Exodus chapter 24. verse 4. Deuteron chap. 27. verse 2. Ioshua chapter 4. verse 3. and chapter 8. verse 32. By the Sanctuary Within the precinct of the Court which was about the Tabernacle 〈◊〉 27. It hath heard It shall represent unto your Consciences the promises you have this day made as a living witnesse would doe that had been desired to be present at the making of a contract V 33 Given him By some particular and speciall liberality for the commodiousnesse of Gods Service established in Siloh a place of Ephraim to the end that the high Priest might dwell neare For otherwise all the Priests Cities were taken out of Iudah Simeon and Benjamin Ioshua chap. 21. verse 4. THE BOOK OF JVDGES THE ARGVMENT THIS Book which seemeth to have beene gathered by some Prophet 〈◊〉 of publike Records and the treasures where they were kept containeth the Historie of the chiefe things which happened to the people of God after the death of Ioshua untill the dayes of Eli high Priest The sum of which is that God after Ioshua's death having left many of the accursed people remaining for a continuall proof and exercise of his people they by their unlawfull practises contracts and marriages with them were thereby misled into severall great corruptions in the service of God and into a boundlesse Idolatry and corruption of Life and Manners Whereupon
Ashdod the Hebrew name is taken from Dagon which signifieth corne as if hee had beene the God of Husbandry or which is the most likely from Dog which signifieth fish for it was of the shape of a fish from the middle of the body downeward as it seemeth to be intimated 1 Samuel chapter 5. verse 4. Because the Philistims were sea-men and dwelt upon the sea-coast V. 24 Saw him Namely after hee was taken V. 25 Made them sport Either he did indeed do some ridiculous acts as blind men use to doe or he onely feigned to conceale his intent V. 27 Upon the roofe Which was made after the manner of a Terrace V. 30. Were mâ—e A figure of the efficacy of Christs death by which he finished all his combats against the devill and sinne which he had begun by his preaching in the world John 19. 30 Hebr. 2. 14. CHAP. XVII VERS 1. THere was The History and all the rest unto the end of this book are here inserted out of the order of times for they are of things which happened presently after Joshua's death V. 2 Thou cursedst Discover the guilty Levit. 5. 1. or which curses thou utteredst through anger against the thiefe Blessed be thou shee saith so not only to shew that she was pleased with her sons act but also to recall her former impâ—ecation V. 3 For my son In the behalfe of thee and of thy actions to draw on the blessings of God and in honour of thy house Or dedicating them to Gods service which I was desirous to establish in thy house and to which I had allotted thy sonne my Nephew I will accomplishing my designe the money shall returne to thee and to thine use V. 4 Two hundred It is likely that the remainder was also imployed to this service V. 5 An Ephod A Priestly garment See upon Iudg. 8. 24. Teraphim The Italian hath it Idolls see upon Gen. 31. 19. V. 6 No King No supream and continuall ordinary magistrate over the whole body of the people for the Iudges were extraordinary raised at Gods pleasure and oftentimes having power but upon one part of the people Iudg. 9. 22. and without absolute authority Iudg. 2. 17. V. 7 Judab Distinguished by this addition from the other Bethlehom of Zabulâ—n Ioâ— 19. 15. V. 10. A suit The Italian Thy ordinary cloathing Namely two Garments V. 11. As one For good usage good will and partaking of his goods V. 13 Seeing I have As if in all this establishment of divine worship there had been nothing wanting but onely a lawfull Minister as the Levites were whereas there was a defect in all in the insttution without command approbation and promise of God in the place means and idolatrous ceremonies CHAP. XVIII VERS 1. AND â—n those dâ—yes Presently after the death of Joâ—â—ua The Tribe The portion which fâ—ll to the Tribe of Dan under J 〈…〉 ua Josh. 19. 47. being too little one part of it which was not yet provided for resolved to goe seâ—k some new countrey Jâ—s 9. 47. V. 2 From Zorah These Cities were of Dans first lot Jos. 19 41. V. 3 The voyce Either by reason that they had knowne him elsewhere or because they heard him do some Ecclesiasticall office of prayer or praise Thither Where they had heard the Levites voyce V. 5 Aske Councell Not that this Levite whether he were Priest or no had any power or promise to give a true answer being not ordained by God nor having the breast-plate of judgement Exod. 28. 15. Num. 27. 21. But this people being infected with Idolatry believed he might and the Levite answereth of his owne accord or else God out of his superabundant grace and of his owne free will inspired him to give an answer from him Shall bee prospherous or whether he will cause it to prosper V. 6 Before the Lord He will favour it and hath taken it into his care to provide for it V. 7 To Laish This is the same City as Leshem Josh. 19. 47. Zidonians Who by reason of the strength of their countrey which lay upon the sea-coast and by reason of their might were not molested by any No magistrate but they lived in the manner of a free Common-wealth Farre from and therefore could hope for no suddain relief from them v. 28. V. 12. Mahanch-Dan That is to say the encamping of Dan. See Judg. 13. 25. Behind On the back of it towards the North. V. 14 What ye have to doe Whether you will take them away or no. V. 24 What have I more That is worth so much or can equall it V. 27 Burnt Which might come to passe either in the fury of the assault by chance or done purposely in detâ—station of the Pagan uncleannesses â—o blot out all marks thereof and purisie the city V. 30 Ionathan Which was the name of the fore-sayd Levite Gershom The Jewes and many of the Ancients have tâ—ouâ—ht it was the sonne of Moses Exod. 2. 22. and that the name of Moses was transformed into that of Manasses by the small addition of a letter in honour of that great Prophet whose grandchild was become a Minister of lâ—olatâ—y But of this tâ—â—re is no certainty Of the captivity and it is not knowne whaâ— captivity is meant here it may be that though this â—â—olatâ—y were abolished in the dayes of Samuel and David the pâ—sterity of this Levite might yet remain amongst the Danites in some office belonging to the Levites unâ—â—â—l the changes which happened throuâ—h the Assyrâ—ans V. 31 Alâ— thâ— time Umâ—llah Aâ—ke which was setled in Siloh Jos 18. 1. was taken and then ouried to Kiriath-Jeasim 1 Sam. 7. 1. at which timâ— the whâ—lâ— countrey was purged from idolatry by Samuel 1 Sam. 7. 3. CHAP. XIX VERS 1. IN those dayes Presently after Joshua's death which appeareth by that that Phinea's Aarons Nephew was yet living Judg. 20. 18. A Concubine See upon Gen. 25. 1. V. 10. â—bus Namely to the city of the Jebusites Jos. 18. 28 V. 18 To the house In Siloh which was in the Tribe of Ephraim where the holy Tabernacle was Jos. 18. 1. V. 21 They washed See Gen. 18. 4. V. 22 Know him A word expressing the infamous meaning of an abominable kind of Luxury V. 24 My daughter See the like example of such another diversion from the like horrible violence Gen. 19. 8. V. 25 Took his Imagining it was not reasonable to have his hosts daughter to suffer that shame and reproach for him V. 26 And fel down dead Her Lord For commonly those Concubines were maid-servants which were bâ—ught See Ex. 21. 8 â—0 V. 29 Together with her That is to say according to the joynts of her body V. 30 Consider of it The Italian Take the fact to heart or consider of it CHAP. XX. VERS 1. AS one By comon consent of all From Dan From Laiâ—n which was also called Dan Iudg. 18. 29. which was the northern bound to Beâ—shâ—ba which was the southern
little finger I have as much and more absolute power over your persons and goods than ever my father had and can force you according to my will And since I see the rashnesse of your demands I will use you with extreame rigor V. 20. But the tribe see upon 1. Kings 11. 32. V. 25. Shechem restored it from the desolation which had happened to it Iudg. 9. 45. Penuel which had also been destroyed Iudg. 8. 17. V. 28. Two calves questionlesse in imitation of that which was made in the wildernesse and to the same end to worship the true God in those visible signes appointed according to their own willâ— see Exod. 32. 4. V. 29. Bethel these two places were in the two uttermost bounds of the ten tribes countrey according to the length of it V. 32 Vnto the feast namely the feast of the â—bernacles V. 33. Hee bad devised for God had appointed the seventh moneth Levit. 23 34. Numb 29. 12. the children like unto that feast which God had appointed them CHAP. XIII VERS I. BY the word the Italian with the word having a propheticall revelation to propound openly others have it by the word that is to say by Gods command V. 2. In the word that what I have prophecied is the true word of God Or whereof the Lord hath spoken that is to say which hee hath commanded mee to propound unto you V. 4. From the that is to say using some charme or doing some other act upon the altar hee withdrew his hand to make some signe that the prophet should bee laid hold on V. 11. An old prophet who had oftentimes propheticall visions and revelations but in this act hee was a liar v. 8. though with some good and kind intent to give the other prophet some refreshing V. 12. had seen that is to say did knew and had taken notice of it V. 17. By the word namely by divine revelation V. 20. Came unto by some internall inspiration or prophetick extacy whereby hee was forced to condemne himselfe for deceipt as well as the other prophet for disobedience V. 28. Had not for a more expresse proofe that all was done by Gods singular providence for the execution of his judgement V. 32. The houses or the temples Samaria so called here by anticipation 1. Kings 16. 24. V. 33. Whosoever would or hee consâ—â—rated whom hee pleased V. 34. This thing the Italian in this in this manner hee brought in an example of impiety which being followed by his successors was the cause of their totall ruine CHAP. XIV VERS III. TAke with thee see upon 1. Sam. 7. 9. V. 5. The Lord said by propheticall revelation V. 14. But what this prophecy is not of things that shall happen after a long time but shall bee fulfilled within a very short time V. 14. The river namely Euphrates groves a kind of idolatry Exo. 34. 13. Deut. 16. 21. under which are comprehended all other idolatries V. 17. Tirza a City of the royall residence of the King of the ten tribes before Samaria was built and dedicated to that use 1. Kings 16. 24. Cant. 6. 4. V. 19. Of the Chronicles it seemeth that they were Annals or publick Records out of which were composed the books of Chronicles inserted among the holy books V. 21. To put see upon 1. Kings 11. 36. V. 24. Sodomites males who did abandon their bodies to suffer abominable lust see 1. Kings 15. 12. and 22. 46. 2. Kings 23. 7. wickednesse which often was joyned with idolatries and pagan superstitions V. 28. The guard chamber see 2. Kings 11. 6. 19. V. 31. Abijam who is the same as Abijah 2. Chron. 12. 16. CHAP. XV VERS II. MAachah it is the same as Micajah the daughter of Vriel 2. Chron. 13. 2. V. 4. Give him suffered not his name to be quite extinguished nor his Kingdome to faile V. 10. His mothers that is to say his grandmothers v. 2. V. 14. High places the people could not bee brought to offer sacrifices in that place which was only consecrated to Gods service though they performed the same in all purenesse as well for the object which was the true God as for the meanes according to his ordinances Now this was either through the peoples obstinacy or through the Kings negligence who did not make use of his Soveraign power to force them to it or through some difficulty ni the performance V. 17. Built that is to say fortified it might not suffer to hinder his subjects from having any correspondency with those of Iudah especially in matters of religion see 1. Kings 12 27. V. 20. Smote that is to say took these cities by force and used all manner of hostility in them All Cinneroth which is all the countrey adjoyning to the sen of Chinneroth Ios. 12. 3. V. 23. Diseased this is noted not only to shew that his happinesse was interrupted and disturbed but also to shew that upon this occasion hee did in his disease vary from his wâ—nted piety 2. Chron 16. 12. V. 27. To the Philistines being by them taken from the tribe of Dan to which tribe it did belong Ios. 19. 44. CHAP. XVI VERS VII ANd because the very death of Nadab was imputed as a sinne to Baasa for following of his sinnes that which hee had done could not bee â—ermed an act of justice or zeale but plaine murther for covetousnesse of reigning see Hos. 1. 〈◊〉 V. 13. Their vanities the Italian hath it idols the Hebr. vanities a common epithet for false gods which have nither reality of essence nor power and whose deity consisteth in nothing but in the idolaters vaine opinion Deut. 32. 21. 1. Sam. 12. 21. 1. Cor. 8. 4. V. 23. Thirty and one since it is said V. 15. that Zimri began to reigne in the seven and twentieth yeare of Asa and that hee reigned but seven dayes wee must conclude that Omri who immediately succeeded him reigned from the same seven and twentieth yeare but the Kingdome having been divided into two parts Omri began to reigne peaceably alone in the one and thirtieth yeare after hee had overthrown Tibui his competitor twelve in all with the foure yeares which hee reigned before the death of Tibui V. 24. Talents the talent weighed one hundred and five and twenty pounds at twelve ounces in the pound see upon Exod. 38. 25. V. 31. Baal a common name to all the Sidonian idols Now this idolatry was farre worser than that of the calves because that in this they professed the worshiping of the true God though it was in a vitious manner but in the other they meerely worshipped the creature or idoll CHAP. XVII VERS I. Tishbite hee was so called from the place of his birth which is not mentioned in Scripture inhabitants the Italian hath it of the new inhabitants described 1. Cron. 5. 22. Others translate it strangers which dwelt in Gilead by which they meane certaine Israelites which went to Gilead to dwell for some unknown cause
Israel V. 27. Hee râ—nt signes of griefe through remorse of conscience and for feare of punishment it not being the love of God which caused that griefe in him having no firme resolution to convert himselfe having no recourse to faith nor to his mercy as Iohn 3. 6. V. 29 The evill of the destruction of his house So God to shew the effects of true repentance which is to obtaine eternall pardon for sinne granteth this false and dissembled repentance some delay of temporall punishments CHAP. XXII VER I. THree yeares after the agreement was made 1. Kings 2â— 34. V. 2. Came down having entred into alliance with him 2. Kings 8. 18. V. 3. Is ours as well because it is within the bounds of the Land which the Lord did give his people as also by covenants and agreements 1. Kings 20. 34. V. 5. Enquire namely by some Prophet V. 6 The Prophets it is uncertain whether they were corrupt and flattering prophets going under the name of Prophets of the true God or whether they were those foure hundred prophets of the grove 1 Kings 18. 19. which were not destroyed by Elias who might here use the name of the true God to please Iehoshapat who notwithstanding knew them to bee false ones or to cover their idolatry as if the true God did reveale himselfe to them although they served the Idol V. 7. Besides besides these false oâ—es or left after the extermination of so many 1. Kings 18. 4. and 19. 10. V. 9. An officer the Italian an Eunuch or courtier or chamberlain V. 11. Hornes according to the custome of prophets who did use such signes to make a stronger impression in mens minds see Isa. 20. 2. Ier. 27. 2. with these with the strength and power that God shall give thee which is figured by these hornes V. 14. VVill I speak I will answer all questions as shall bee demanded of mee according to the revelations I have had from God V. 15. Goe these words were spoken with some signe of scoffing and dissimulation which Ahab perceived very well V. 17. I saw in a prophetick vision V. 19. Therefore seeing thou takest that which is fore told thee in evill part as though I did invent it of mine own imagination through hatred or malice I will now open the vision to thee at large V. 21. A spirit namely an evill one father of lies was brought in in this vision as Iob 1. 6. though hee be banished out of heaven where God dwelleth in glory with his Angles and blessed spirits V. 22. Thou shalt I will suffer it and not hinder thee whereby thou shalt not misse but shalt surely perswade see Iob 12. 16. Ezec. 14. 9. 2. Thess. 2. 11. V. 23. Hath put hee hath given the divell power to work in the hearts and tongues of thy Prophets that they may deceive thee V. 28. If thou according to the proofe of true or false prophecies set down Deut. 18. 22. Hearken I call you all to witnesse this my prediction V. 32. Cryed out namely upon God to helpe him at his need 2. Chron. 18. 31. but in such a manner as the Syrians knew that it was not Ahab V. 34. At a venture Heb. in his simplicity looking no more after Ahab than after any else Others with all his strength V. 35. Stayed up to keep together or bring together againe the people V. 39. Ivory the walls being overlaid with such stuffe Amos 3. 15. V. 42. Twenty and five by 2. Kings 3. 1. it appeareth that the eighteenth yeare of Iehoshaphat Joram King of Israel began to reigne And by 2. Kings 1. 17. that the eighteenth yeare of Iehoshaphat was the second yeare of his sonne Ioram And by 2. Kings 8. 16. that this Ioram sonne of Iehoshaphat did not begin to reigne but in the fifth yeare of the other Ioram King of Israel whence wee must conclude that in these five and twenty yeares of the reigne of Iehoshaphat is comprehended all the time from his succession to the Kingdome even to his death whereof he reigned sixteen yeares alone then hee joyned his sonne Ioram with him for seven yeares space and at last put the whole government into his hands disburthening himselfe of it two yeares before his death V. 43. The high places as 1. Kin. 15. 14. V. 44. Made peace which was noted for a grievous sin in Iehoshaphat 2. Chron. 19. 2. V. 47. A deputy put in by the King of Iudah aâ—tâ—r that Edom was subdued by David 2. Sam. 8. 14. Afterwards it had a King but hee was feodatory see upon 1 Kings 11. 21. And at last it shaked the yoak quite off 2 Kings 8. 20. according to the prophecy Gen. â—7 40. V. 48. Shipps fitting to saile in the great Ocean sea see 1. Kings 10. 22. V. 49. Then said after the first preparation was broken Ahazia treated with Iehoshaphat concerning the renewing of 〈◊〉 but hee would not consent to it God having already reproved him for keeping company with him at the first 2 Chron. 20. 37. THE SECOND BOOK OF THE KINGS The ARGUMENT THe sacred History continueth in this Book the narration of things which happened to the people of God divided into two Kingdomes of Israel and Iudah untill the desolation of the first by the Assyrians and captivity of the other by the Caldeans Carefully pointing out the true causes of these horrible disasters for the instruction of the Church in all ages And as for the Kingdome of the ten tribes or of Israel the History sets down how that the corruption of Gods service being first brought in by Ieroboam and not amended by his successors but rather obstinately retained and increased by the addition of many idolatries and pagan abominations was at last followed and punished with grievous turmoiles of State frequent murthers of Kings treasons changes of Royall lines warres and other accidents which befell sometimes by Gods expresse command and sometimes through the ambitious and perfidious motions of mens minds The Prophets never prevailing so farre as to bring them to a sincere conversion and an entire and setled reformation though they still endeavoured to bring back the people to their ancient duty by reprehensions exhortations and threatnings Whereupon after long God caused the Assyrians with their power to over-runne the ten tribes For the Assyrians being possessed of the greatest Empire in the world and having Conquered Syria they overflowed the land of Israel and after they had over-runne it spoiled and unpeâ—pled it at divers onsets they at last conquered and subdued it wholly râ—iâ—ed the Kingdome overthrew the state thereof and transported the people into totall captivity and the land was againe inhabited by a new kinde of heathen people of severall nations who framed to themselves after they were there seated a new kinde of bastard and corrupt divine service in stead of that pure service which was wont to be in Ierusalem whence grew that implacable hatred and hostility which was alwayes after that
whether it were before see Psal. 62 12. V. 15. Secretly by stealth that is to say unlooked for as I was going by a spirit namely an Angell V. 17. More just than the Italian justified before namely by his own works and merits A revelation of the doctrine of the free remission of sins and of the sinners justification by grace through his faith and beliefe in the promised Mediator V. 18. Put no trust the good Angels themselves in their owne nature which was very well known to God were subject to fall into the devills sinnes which are infidelity in Gods service rash attempts against his command and glory therefore they have had need of Gods confirming and sustaining grace How much more then ought man who is in the state of sinne and death to acknowledge that hee cannot subsist nor stand before Gods judgement but only by his gracious pardon and absolution V. 19. On them namely men whose corporall and animall life causeth them to bee weaker and more mutable than Angels and in whom sinne is resident and reigneth as it appeareth by his death A terme taken from buildings which are subject to fall V. 20. VVithout any suddenly and in a moment Or hee doth here represent the stupidity of men who lâ—ok not after their death which should bee a profitable mistresse to teach them how to live V. 21. Even without namely like beasts without apprehending the soveraigne end of life eternall which is the principall act of humane wisdome nor doe not goe the way for to attaine unto it Psal. 40. 21. and 90. 12. CHAP. V. VER 1. CAll if thou continuest in thine impatience and folly thou canst not hope to be heard of God nor helped or comforted by any of his Angels God and his Angels will be against thee wilt thou turne not by any religious invocation which was never neither commanded nor suffered but only by hope of approbation or assistance V. 2. VVrath namely grudging and impatience killeth makes his disease desperate and incurable V. 3. I cursed I have judged that hee was accursed of God and have conformed my thoughts to his judgements and have shunned all manner of communion with the wicked Hee meaneth that a man who hath not true spirituall wisdome is alwayes doubtfull and uncertain in his happinesse and desperate in adversity And therefore O Iob take heed of being one of them V. 4. In the gate that is to say in courts of justice and publick assemblies they are esteemed as infamous persons unworthy of enjoying the common right see Psa 117. 5. V. 5. Out of the thornes that is to say though it be hedged in with strong hedges V. 6. Commeth not forth it never bringeth foorth any true happinesse V. 7. Yet man the Italian although man though man wicked in nature performeth and doth many things yet are they not like fruires of a good tree but like vaine and unfruitfull sparkles out of a furnace V. 8. Commit namely by conversion and humble prayers V. 9. Great things namely such miracles as thy deliverance might be V. 10. Raine naturall raine for the earth and supernaturall of grace and comfort for the soules Psal. 72. 6. and 143. 6. Hos. 6. 3. V. 12. Of the crafty so hee seemeth by an oblique way to tax Iob of hypocrisie V. 14. In the day God blindeth them in such sort that in matters which are most plaine they are without any percevance counsell or resolution V. 16. Iniquity the wicked are confounded and lost failing of their hopes convicted of their wickednesses and amazed at godly mens good successes contrary to their expectations V. 19. In seven or in the seventh V. 21. The scourge namely when the godly shall licentiously bee persecuted by calumniations and injurious speeches V. 23. Thou shalt be in league all creatures animate and inanimate as by expresse covenant shall take heed of hurting thee the stones shall not cause thee to stumble nor fall nor shall not bruise or hurt thy feet CHAP. VI. VER 2. OH that my thou blamest me O Eliphaz for lamenting so extreamly but know that my laments are not somuch as equall with my torments V. 3. Swallowed up they doe not come out smoothly but with interrupted throbs even as liquor that commeth out of a bottle which hath a narrow mouth or wanteth vent Or my words faile mee and are smothered up with sighs and â—obs V. 5. The wilde asse lamenting is a naturall thing even to beasts when they doe want any good thing or feele any hurtfull thing V. 6. That which is how caâ— I use such moderatiâ—n as you desire I should my evills being extream sweetned with no kind of comfort nor seasoned with any thing that is good for any healthfulâ— use V. 7. The things I suffer such torments even in my very soule as the very tâ—ought of them would heretofore have assrighted mee V. 8. O that thou dost in vaine exhort mee to hope for restâ—uratâ—on for my case is â—ncurable and my estate deplâ—rable I expect nor desiâ—e nothing but death V. 10. Concealed I have not put out the light nor cancelled the seale of Gods promises in my heart nor ever dissâ—mbled or concealed the profession of my faith Psal 40. 10. and 116. â—0 and 119 4â— so hee declares that â—ee doth not desire to die like a desperate man but thâ—t hee desireth death as the only remedy of his evills V. 11. Mine ends that space of life which I have to come according to nature is now so short that I can not hâ—pe for any reparation of so many evills Iob 16. 22. V. 14. From his friend from thâ—e O Eliphaz and from thy felâ—ows the feare of which is violated for want of charity and through giving rash judgement upon secret acts which God reserveth only to himselfe V. 15. My brethren or my intimate friends a brook of raine-water which passeâ—h away and not of a living spring V. 16. Blackish they seeme very deep and look darkish as long as they are frozen V. 17. They wax warme the Italian when they runne namely when the ice melteth in summer V. 19. Tema Sheba places of Arabia to which they travell with caravans and in great troops with many beasts of carriage and water is very scarse Gen. 37. 25. V. 21. Nothing friends altogether unprofitable to performe any duties of true friendship Iob 13. 4. are affraid you tremble with horror as at accidents proceeding from Gods great wrath against an accursed person whose company you therefore refraine V. 22. Did I say seeing I desire no help nor assistance of you for mine evills and towards my losses and that you can give me no comfort which are two duties of true friends in affliction I must needs esteem you as unprofitable friends unlesse you will performe the third duty which is to instruct and correct but with reason which I will willingly accept of and doe crave at your hands V 26. Doe yee imagine doe you beleeve that all
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
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
Maher these are the very Hebrew words which were written in the roll it being the Lords will that this prediction should be remembred by all men by the name of his child V. 6. This people namely this Army of Assyrians and Israelites The waters that is to say the small meanes and strength of the Church sigured by the small streame which the Fountaine of Shiloah did send into the City of Jerusalem which had no great River see Psal. 46. 4. And rejoyce in the Hebrew there is an allusion between these two words contemning and rejoycing His meaning is he hath glorified himselfe or hath been proud of the might of these two Kings and hath triumphed as though he had been sure to overcome the Jewes V. 7. Of the River namely Euphrates the chiefe River of Assyria a figure of the power of that Empire And all his glory namely his power and his Armies V. 8. Passe thorow Judah this happened in the daies of Hezekiah 2 Kin. 18. 23. To the necke even to Jerusalem which is the head of Judah A figure taken from one that is like to be drowned in some great floud see Isa. 30. 28. Hab. 3. 13. Of his wings that is to say his Armies as Isa. 18. 1 Of thy Land namely of the Land of Judea within which was restrained the Church and the Kingdome of the promised Messias Isa. 7. 14. by whom she should also be delivered from this invasion v. 10. V. 9. Associate as the two Kings of Syria and Israel had done against Jerusalem Isa. 7. 2. V. 10. God is with us this is the exposition of the name Immâ—nuel Isa. 7. 14. V. 11. With a strong hand that is to say accompanying of his word with the power of his holy Spirit in me and in all true beleevers against the generall terrors of the unbeleeving and diffident people which feared these two confederate Kings V. 12. Say ye not as though ye were affrighted at this league taking it to be invincible V. 13. Sanctifie give him the glory that is due unto him putting your trust in him as in the holy one of Israel namely he whose Kingdome and Majesty cannot be violated nor overthrown V. 14. For a Sanctuary for a sacred and inviolable place of refuge for the true elect and faithfull see Ezek. 1â— 16. A stone namely an occasion of ruine for their rebellion and incredulity To both the to the whole body of the unbeleeving and carnall Israelites which were divided into two branches namely Judah and the ten Tribes V. 16. Bind up these are Gods words to the Prophet the meaning whereof is When thou preachest the doctrine and testimony of my grace especially concerning the Messias it shall be like unto closed and sealed Letters to all save onely to true beleevers and them which are enlightened by my Spirit who alone shall understand them and beleeve them for the rest shall reject them see Isai. 29. 11. Mic. 2. 6. V. 17. And I wil that is to say since it hath pleased God to reveale unto me this which he hath decreed against his ungratefull and rebellious people I will peaceably submit unto his will in the exercise of mine Office hoping that I shal be acknowledged and approved of by him though men reject me That hideth namely that hath taken his grace and Spirit from him who had so long withstood it V. 18. Behold O ye faithfull looke upon me whom God hath confirmed and strengthned by propheticke revelation in all this common terror v. 11. and upon these my little children whose mysterious and propheticke names assure us of the good which God will doe unto you and of the evill which he will send upon your enemies Isa 7. 3. 8. 3. 10. 21. for to stengthen you in faith see upon Heb. 2. 13 14. V. 19. And when they shall if the wicked will draw you away from these my Prophecies after divellish southsayings which wickednesses were very frequent amongst the people Iâ—a 2. 6. Familiar spirits see Lev. 19 31. That pâ—epe the Italian that whisper according to the manner of Magicians see Isa. 29. 4. and also the word Magician seemes to be of Hebrew originall and signifies a murmurer or whisperer From the living that is to say should he use Necromancy which is done by calling up of the spirits of dead men to take advice of them for the safeguard of his life in stead of calling upon the living God the onely author giver and preserver of mans life see Deut. 8. 11. 1 Sam. 28. 8 12. V. 20. To the Law that is to say turne to God alone who by his Law declares his will unto you which you must observe and by his Prophets he witnesseth his good will unto you whereupon you must hope There is no light because he speaketh by the Prince of darknesse and not by the Spirit of God and hath no divine illumination wherefore he can give no assured comfort nor faithfull counsell see Mich. 3. 6. V. 21. They shall passe all those that have committed any such manner of wickednesse and shall have beleeved therein shall in the end be grievously punished for it falling through extreame calamities into despaire and madnesse Their God namely that Idol whom they had sought after for these southsayings Isai. 2. 8. or peradventure also the true God of that people whereof this wicked man was And looke to see if any ayd will come to him from Heaven 2 Sam. 22 42. CHAP. IX Vers. 1. IN her vexation namely the Nation or the Land of Israel shall suffer a more grievous desolation then that of the two Kings of Assyria was who are spoken of hereafter At the first namely when Pul made an inrode into the Countrey at the first and then for money went away againe 2 King 15. 19. And afterward namely by Tiglathpilezer 2 King 15. 29. who though he were not yet come at that time as Isaiah prophesied these things yet he is here spoken of as though he were come already according to the manner of Prophets More grievously with more grievous warre and fiercer onset The Sea of Genezareth or Tiberias Beyond Jordan namely in Gilead and other Countries Of the Nations the Italian Of the Gentiles Galilee is so called because it was in the confines of the Tirians and Sidonians and therefore the people were there mingled with the Pagans 1 King 9. 11. V. 2. The people a prophecie of Gods grace through the Messias to man who lay buried in darknesse of ignorance and extreame misery such as the state of the people of Israel was set down here before by Isaiah Now he sets down this gift which was to come as if it were come already In the Land as who should say in the infernall cloisters of death under the earth V. 3. Thou hast multiplied by joyning the Gentiles unto it having called them by the Gospell V. 4. Thou hast freed her from the bondage of sin the divell and other spirituall
strengthen one another with these great experiences V. 4 Your God namely Christ Jesus true eternall God who at all times and from time to time had revealed himselfe to his people Israel and by them was acknowledged to be their God V. 5. The eyes God shall make his Church capeable of acknowledging and feeling his graces with joy and thanksgiving V. 6. Shall waters Gods grace shall be abundantly communicated to his Church whereof the water which miraculously gushed out of therocke that Moses smote in the desert was a figure V. 7. In the habitation in that place which before was desert and horrid see Isa. 34. 13. V. 8. Shall be there that is to say in the Church all the faithfull shall be directly and securely guided into the Kingdom of Heaven by the way of sanctification For those namely for the faithfull that are regenerate vers 5. 6. The way fairing men that is to say all men whereof some are ignorant as wayfaining men in a strange Countrey to whom the way is unknowne other some are mad that is to say through the vainenesse of their understanding and blindnesse of their carnall affections they forsake the right way V. 9. No â—â—yon shall his high way shall be safe from all danger of the divell who is the roaring Lyon in the world c. termes taken from the peoples ancient voyage in the wildernesse V. 10. Shall returne that is to say shall be converted to God from whom all men have gone astray through sinne and shall joyne themselves to the Church CHAP. XXXVI Vers. 1. IT came to passe see this History contained in these two following Chapters a King 18. 19. CHAP. XXXVIII Vers. 10. OF the residue of the time that I might yet live according to the course of nature V. 11. I shall not according to the understanding of the flesh which being deprived of the corporall light of the world seeth nothing in death but darknesse see Iob 10. 21. 22. In the Land that is to say in the world see Psa. 27. 13. 116. 9. V. 1â— Mine age the ordinary time of my course of life hath been shottned by this violent sicknesse Like a Weaver who having made an end of his cloth cuts it off from the loome Will cut me off God taketh away my life in the middle of my course in the flower of mine age as a Weaver would doe that should cut off his Cloth before it were made an end of whilest it was yet in the webbe V. 14. Did I chaâ—ter I did poure out my complaints and prayers before God with a low hoarse and interrupted voyce through the grievousnesse of mine evill and through feare of present death I am oppressed I am like a poore debter called upon to pay my debt speedily death being natures debt Lord doe thou deliver me out of this danger as a sureâ—y V. 15. What shall I say how should I give thee sufficient thanks I am wholly ravished with this thine incomprehensible goodnes I shall goe I shall in peace of Spirit finish the course of this life digesting the bitternesse of it and the dolefull remembrance of death with this triall and pledge of my Gods gracious favour V. 16. Men live the meaning seems to be this True it is that many other men live beyond the time for which thou hast prolonged my life but I have this advantage that my life being a miraculous worke of thine I shall continue healthfull and vigorous to the end The Italian translation is in this sence V. 17. For peace the Italian In time of peace namely when I was in full prosperity and all things went well with me To my soule that is to say my person in regard of the body Thou hast cast that is to say thou hast forgiven all my sinnes and hast not set them before the eye of thy severe justice for to be induced to punish them CHAP. XXXIX Vers. 1. MErodach who is the same as is called Berodach in the History of the Kings CHAP. XL. Vers. 1. SAith the Italian shall say namely to the Preachers of his Gospell in the Messias his time V. 2. Speakeye c. the Italian Speake to the heart of an Hebrew phrase which signifieth as much as comfort and ease the mind of c. Gen 34. 3. Her warfare the Italian her appointed time namely the â—lme set down by the Lord for the Churches punishments and for the straight discipline to which she hath been tied under the Law before she came to the fruition of Christe spirituall Kingdome Is pardoned that is to say it hath been sufficiently chastised according to the just measure of Gods fatherly severity for her correction for he speakes not hâ—re of the true and perfect satisfaction for sins which is onely the blood of Christ. Double that is to say in a large measure and abundantly V. 3. Of him namely John Baptist whose ministery in preparing the hearts of men to entertaine Christ Comming into the world is here described by figures and termes taken from a custome observed at the comming in of Princes and Kings see Psal. 68. 4. In the Wildernesse hereby is meant the world voyd of Gods grace barren in all vertue having no pleasing abode nor sure direction of any good way in it being full of horror and accursed V. 4. Every valley he seems to referre and bring the foresaid preparation to these three heads namely to have all depth of despaire and basenesse of worldly thoughts raised up all fleshly pride humbled and all obliquity of fraud and hypocrisie amended V. 5. The glory that is to say Jesus Christ the King of glory shall appeare in the flesh to make knowne and effectually to shew Gods Soveraigne power and glory in the Gospel see Iohn 1. 14. V. 6. The voyce the Italian There is a voyce namely Christ shall command and inspire his servants to set before mens eyes their naturall corruption their death in sinne and their inability to doe any good here described and set down under the similitude of withered and scorched Hay All flesh namely every man in his own naturall being excluded from the grace and regeneration of the Holy Ghost All the goodlinesse Heb. all his goodnesse Or according to others his grace that is to say all that seems in him worth any estimation or â—raise V. 7. Because the the Italian When the namely when God entreth into judgement with man all this seeming beauty is presently brought to nothing like unto grasse that is withered by a scorching winde Psal 39. 11. 103. 15. The people even Gods people of their owne nature have no advantage more then â—ther men but all proceeds from Gods grace Râ—m 3 9. V 8. But the word the Gospel only received with a lively faâ—th regenerates the beleever in a spirituall incorruptible and immortall life V. 9. O Zion namely O thou Jewish Nation to whom the preaching of the Gospell shall be commitâ—ed by Christ to carry it to
great ignominie before the world Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to soveraign glory Heb. 2. 9. V. 15. So shall he as thou O my people hast received abundance of graces after thy miserie even so shall Christ receive the fulnesse of the Spirit from the Father which he shall shed over all the world Acts 2. 33. and by this meanes shall make himselfe known Shall shut submitting to him in silence and humilitie For that which namely the mysterie of the Gospell and of the Sonne of Gods Kingdom which was unknowne in former ages Rom. 15. 21. CHAP. LIII Vers. 1. WHo hath whereas other nations have yeelded themselves to the obedience of faith the Jewish nation shall resuse Christ foretold by us Prophets and preached by the Apostles To whom how few of the Jewes shall open their eyes and hearts to the Gospell which is the power of God unto salvation to every one that beleeveth Rom. 1. 16. Or in whom God shall work by his powerfull and superabundant grace to bow their hardned hearts V. 2. For he shall that is to say Christs beginnings in respect of his humane nature and of his Kingdom shall be very small and weak like unto a young plant growing in dry ground see Isa. 11. 1 Before him namely before God the Father under whose protection and providence the Kingdom of Christ is grown up Or before the people who seeing Christs weaknesse in the flesh did contemn and despise him Shall see him he speakes as if he were a carnall Jew who judged of Christ according to his outward appearance Joh. 7. 24. V. 3. Acquainted to whom all manner of evils and sufferances have been familiar and ordinary V. 4. He hath born in the quality of a pledge for his Church he hath given satisfaction for her sins bearing all the punishments due for them in torments and extreame griefes both of body and soul and by feeling the wrath of God and death c. Yet we namely the Jewish nation Stricken namely for his own proper sins V. 5. The chastisement that is to say Gods just judgements for sin have been fully executed against him in stead of all his Elect for their benefit and absolution whereby his wrath hath been appeased and they reconciled with him V. 6. All we all men through sinne were alienated from God and were gone astray out of the way of everlasting life and every one followed his own lusts and particular sins Laid on him by his Sons one and onely righteousnesse he hath expiated all those severall sins Rom. 5. 16 18 19. The iniquity not the transgression nor the fault but the bond by which we were liable to Gods justice and the punishment of it Christ being our surety Of us all namely of all beleevers who in Christ have a true spirituall communion amongst themselves V. 8. Was taken into celestiall glory From judgement namely from the punishment of judiciall death which hee suffered for men as their pledge His generation the Italian his age namely the lastingnesse and eternity of his Kingdome into the possession of which he entred after his resurrection V. 9. His grave according to the custome of malefactors condemned to death he was to be buried ignominiously But Joseph a rich and honourable man laid the body in his grave by a secret providence of God to shew that with Christs death all the punishments and shame due to sinne were ended V. 10. He shall see hee shall gaine an infinite number of beleevers regenerate according to his own image through his Spirit and the incorruptible seed of his word Psal. 110. 3. Hebr. 2. 13. Prolong he shall reigne and live eternally The pleasure namely Gods eternall decree concerning the salvation of the Elect shall be powerfully and fully executed by Christ who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation V. 11. He shall see he shall receive a full reward for his sufferings when after he hath accomplished the work of redemption he shall be raised up in glory and shall gather unto him all his Elect by the preaching of the Gospell My righteous servant who hath and possesseth that perfect righteousnesse as can alone satisfic Gods judgement for his Elect. Dan. 9. 14. Zech. 9. 9. Rom. 5. 18 19. 1 John 2. 1. Justifie that is to say he shall cause them to be absolved as righteous before God by his righteousnesse which through faith shall bee imputed to them Rom. 4. 5 6. By his knowledge by the lively light and impression of faith which embraceth Christ and his righteousnesse to salvation and doth mystically unite the beleever to him Gal. 2. 20. He shall beare to redeem them from condemnation by his suffering to make intercession for their defects by presenting himselfe continually before God and to mend their defaults by his Spirit V. 12. Will I divide him that is to say I the Father will cause my Son after he hath overcome the devill and death to gain unto himselfe a great many men whom the devill held in slavery and shall upon them establish his Kingdome amongst the other Kingdoms of the world Ephes 4. 8. Of many not generally of the whole world but of the decreed number of the Elect John 17. 9. Rom. 5. 15 19. CHAP. LIIII Vers. 1. O Barren namely O thou Church which before Christs comming wert like a barren woman or like a woman forsaken of her husband bringing forth no more spirituall children Rejoyce in the Messias his time because that by the renewing of the covenant of grace and by the sending of the Spirit thou shall become a most fruitfull mother farre more fruitfull then ever the ancient Jewish Church was whilest it continued in Gods Covenant V. 2. Enlarge a representation of the wonderfull increase of beleevers under the Gospel by the figure of a tent that should grow too little for them that live in it V. 3. And thy seed that is to say The beleevers which thou shalt bring forth to the Lord shall spiritually become Lords of the world planting his faith and Kingdome in it and peopling with a new and sanctified kinde of people the whole world which before was void of the knowledge and grace of God V. 4. Shalt forget that is to say the greatnesse of thy glory under the Gospel shall blot out and cancell in thee all feeling and remembrance of thy former state which was infamous for sins and idolatries and wretched for punishments by meanes of which I was in a manner divorced from thee Isa. 50. 1. V. 5. Thy maker namely God who as by his grace he gave thee thy first being to make thee his Church can also restore it to thee again when he pleaseth Of the whole and not onely of the Jewish Nation V. 6. Hath called thee hath re-united thee to himselfe by the Covenant of grace V. 9. This is namely this salvation and deliverance from the deluge
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
V. 3. For now Within a very short time What then should Though we had one yet he could not free us or defend us V. 4. Swâ—aring To God and promising him conversion and service Or to their King â—inding themselves to be faithfull to him Or to the King of Assyria being subject to him 2 King 17. 3 4. Thus judgement Gods punishments shall multiply like Cicuta or other poysonous herbes which grow in abundance in the fields V. 5 Because of Seeing their Idols taken and carried away by the enemies The 〈…〉 thâ— Iâ—alian The 〈…〉 ves He calleth those 〈…〉 so in contempt Of Bethâ—avâ—n See Hos. 4 15. 〈…〉 of the Italian Of the Câ—lfe A people that deserves no more to be called Gods people but â—he Câ—lfe their Idols people See Numb 21. 29. Fâ—r the glory Because it shall be no more worshipped nor reverenced as a God V. 6. It shall be namely That Calfe according to the custome of carrying away the Idols of those Nations which were conquered by warre see Isa. 46. 2. To King Iarâ—b the Italian To the King â—rotector namely The King of Assyria whom the Iraelites have chosen for their Protector and Defendor Hos. 5. 13. Ephraim Or shame shal overtake Ephraim Of his namely Of that which he hath undertaken of his owne mind beyond and against the will of God Psal. 106. 43. Hos. 11. 6. V. 7. The some the Italian A bubble Which is suddenly framed upon the water when it raines or when the water boyles and passeth away also in an instant V. 8. Of Aven Which is the same as Beth-aven The sinne The object and instruments of Idolatry Deut. 9. 21. Cover us Words of such persons as desire death for feare of evils that are greater than death and of such as are in despaire V. 9. From the dayes that is to say The horrible sinnes of Gibeah Judg. 19. 22. which were then so severly punished doe still continue and increase in thee They stood Though their fathers were no better then they of Gibeah against whom they warred because of their infamous wickednesses yet the Lord delivered them out of those bloody battels V. 10. Chastice them Now that they have heaped up their measure I will satisfie my wrath with their just punishment Two furrowes This hath a relation to the two invasions of the King of Assyria 2 Kings 15. 29. and 17. 3. And because the Assyrians had beene as the lovers of the children of Israel Hos. 8. 9 10. the Prophet useth a word which signifieth an appointment of some unchaste meeting V. 11. And Ephraim As a lusty Heyfer which is used to thresh corne upon the floore loues that trade partly because she is free from the yoake and doth not take much paines partly because she hath good food even so my people would enjoy my blessings but would not be subject to the yoake of mine obedience and discipline But I passed I will tame her and bring her into subjection V. 12. Sowe to your selves Endevour your selves to doe good workes and the Lord shall be propitious to you prepare your hearts which are like a waste ground by true repentance to receive Gods grace which is like a shâ—wâ—e of raine In righteâ—usnesse namely In his grace and blessing according to the truth of his promises Others doe understand this to be spoken by Christ who brought the true righteousnesse into the world Dan 9. 24. To receive which the preparation of the heart is necessarily required V. 13. Have plowed By Art and Endevour you have stâ—rred up and practised your native malice to cause it to produce many evill acts Wickednesse namely The just punishment thereof Have eaten You have in effect tried what vanity there was in your hopes grounded upon your wickednesses and upon humane strength V. 14. Sâ—alman This history is mentioned no where else some hold this to be the same as Shalmaneser 2 Kin. 17. 3. and Betharbel to be the name of some city taken and destroyed by him 1 Mac. 9. 2. There is mention made of Arbela which may be the same as this The mother A proverbiall kind of speech to describe a totall destruction See Gen. 32. 11. V. 15. So shall Your Idolatry which you run headlong into the chiefe place whereof is Bethel shall be the cause of your destruction in the same kind In a morning As soone as the day prefixed for Gods judgements to light upon him shall appeare CHAP. XI Vers. 1. WHen Israel In its first beginnings namely When it first began to be a Nation in Egypt Jerem. 2. 2. Ezek. 16. 22. V. 2. Called them namely My Prophets exhorted them to repentance and to my true service which was the chiefe end for which they were called out of Egypt Exod. 4. 23. V. 3. I taught I have been as a nurse to him Deut. 32. 10 11. Healed them that is to say Delivered them from all evill Exod. 15. 26. and 23. 25. V. 4. I drew them A phrase taken from cattell bred up to carry or draw which by a good Master are used gently and brought to their labour without any violence The yoake By which must be understood the musroll for otherwise a yoake doth not use to be laid upon the jawes V. 5. Returne The body of this nation shall not goe for fafety into Egypt which a friends conntrey but they shall goe into captivity to Assyria an enemies countrey and herein will I enforce them to obey my command Deut. 17. 16. V. 6. His branches All his forces and defences as wel those which consist in strong towns as those which consist in the valor of men Counsels Their actions and enterprizes which they have undertaken by their own advice Psal. 106. 43. Hos. 10. 6. V. 7. Are bent They desire and expect that I should turne in favour to them and relieve them whereas they should turne to me by repentance which they will not doe V. 8. Give thee up Though thou deservest to be irrevocably destroyed as those wicked cities were Gen. 19. 24. Deut. 29. 23. yet my mercy will not suffer it and therefore I promise thee re-establishment by meanes of the Messias Are kindled together the Italian Are moved or Are heated see Gen. 43. 30. Lam. 1. 20. V. 9. I will not With extremity of rigor and without remission I will not returne to save the remnant of mine elect amongst the people I will not consume them wholly by a redoubling of evils I am God And therefore most true and invariable in all my promises Numb 23. 19. The holy one I will be in the midst of thee in grace and spirit as thy true God-head object of all thy Devotion Religion and worship and the wel-spring and author of all thy holinesse and I will not be there any more as thine enemy V. 10. After the Lord Who shall manifest himselfe to them in grace and salvation in Christ. Roare He shall cause the powerfull voyce of his Gospel to sound all the
suffered to raise themselves to that dignity and authority Teare As they use to doe in the slaughter houses for to devoure up all Or worse then ravening beasts who alwayes leave some foot or bone Amos 3. 12. V. 17. The sword namely the punishment of my judgements His arme Which signifieth the power as by the eye is signified counsell and advice as much as to say I will take away from them the place of Conductor and Head and will degrade them quite see 1 Sam. 2. 31. CHAP. XII Verse 1. THe burthen The Prophecie uttered by Gods commission For Israel the Italian concerning Israel concerning the victories which God shall grant unto his Church which is the true Israel according to the spirit V. 2. Jerusalem My Church being set upon by her enemies shall be an occasion that I will strike them with amazement So that they shall not be able to bring their designes to any happy end but shall be the causes of their owne ruines Isai. 51. 17 22. Jer. 51. 7. In the siege In the very instant that they were ready to doe their best and last endevours V. 3. A burthensome stone the Ancients observe that this is taken for an exercise or game which was very frequent in Judea namely to take up a great round stone to try ones strength lifting it up from the ground sometimes to their knees sometimes to their navels sometimes to their shoulders and sometimes as high as their heads at which sport many times they did grievously hurt themselves The meaning is the enemies of the Church shall strive and endevour who shall be able to doe her most hurt but the stoutest and valantest of them all shall be overcome See Matth. 21. 44. V. 4. I will smite I will take away all strength and understanding from mine enemies See Psal. 76. 5 6. V. 5. The Governours The Apostles and Euangelists shall fill the world with wars and dissentions by preaching of the Gospel Luke 12. 49. by which the enemies shall goe to ruine and the Church shall be re-established Obad. 18. V. 7. Shall save The meaning is Christs salvation shall first be proffered to the poore and weake like to the tents of those poore Jewes that lived in the fields and were not comparable to Jerusalem which was a royall and strong city belonging to the House of David that is to say The Kings and great Ones shal be last converted as the event did verifie it under the Gospel to shew the prerogative of meane ones with God See James 2. 5. V. 8. And he The weake and feeble shall by Gods Spirit be strengthened and confirmed in heroicall vertues as David was see Joel 3. 10. The House of David namely The Princes of the blood royall who were also chiefe Officers of the Crowne by which are meant the Apostles who should be endowed with so many graces in Majestie Authority Strength and Truth that they should seeme to be Gods and Angels in the world rather then men See Gal. 4. 14. V. 10. I will powre A prophecie of the last conversion of the Jewes whereof see Mat. 23 39 Rom. 11. 26. 2 Cor. 3. 16. The Spirit namely The presence the operation and the gifts of Christs Spirit which is given through grace and is the Seale and earnest of Gods grace and doth alone produce in Believers holy and acceptable prayers Rom. 8. 25 26. They shall looke that is to say They shall turne to me by Faith Have pierced Psal. 22. 16. Matth. 27. 35. Jâ—h 19. 34. Mourne â—â—r him They shall be exceedingly grieved at their forefathers misdeeds See Jer. 3. 21. Acts 2. 37. V. 11. As the mourning It is likely that hee hath a relation to those solemne lamentations which were appinted for Josias his death who was slaine in the field of Meghiddo 2 Chro. 35. 22 25. And it seemes that Hadradrimmon was some city or strong hold in the said field made mention of onely Zech. 14. 10. V. 12 Every Family Circumstances taken from the manner of publike mournings in which they used to shut themselves up in their houses with their families and refraine the company of women and all manner of delightfull conversation see Numb 20. 29. Of Nathan A branch of Davids posterity out of which sprung Zerobabel who was next to the crowne after Solomons line failed See 2 Sam. 5. 14 Luke 3. 27 31. V. 13. Shemeâ— It seemes that it was some Familie of the Levites 1 Chron. 6. 17. and 23. 10. And the Prophet doth in this manner specifie these Families whereof some had held temporall and some Ecclesiasticall offices to shew that as the Church and State were united and joyneâ— in persecuting of Christ and in putting him to death so they should joyntly doe penance for it CHAP. XIII Vers. 1. IN that day namely when the Messias shall be come into the world A sountaine namely The grace of God in remission of sinnes and regeneration of Spirit shall be proffered to all Believers in Christ. A figure taken from the Waters of the Temple and thâ— washings according to the Law V. 2. The Prophets namely The false prophets by which are meant all seducers and teachers of lies Uncleane spirit namely the Divels wicked and uncleane inspirations V. 3. Shall yet A represention of the spirit of knowledge discretion and zeale in Christs true Church to discerne false doctrines and oppose them Figurative termes taken from that which was commanded to false Prophets Deut. 13. 5 6. and 17. 2. V. 4. The Prophets All false doctrine and worship of former times shall be beaten backe by the cleare light of the Gospel Shall they weare They shall not dare to counterfeit the true Prophets who used to weare such kindes of garments 2 King 1. 8. Isa. 20. 2. Matth. 3. 4. V. 6. Shall say unto him If it appeares that he hath passed through the Church's Discipline because hee hath been a seducer hee shall confesse it and give God the glory approving of the Churches severity used for his correction A representation of the wonderfull power of Gods Spirit and light in convincing and correcting the ministers of error See Acts 8. 13. and 19. 18 19. V. 7. Osword True it is that for a time my Church shall be an enemy to all manner of false doctrine and false teachers but there shall likewise come a time in which by my secret providence Christs true Ministers according as hee himselfe was slaine by the Jewes for a false Prophet shall also be persecuted and slaine whence shall follow a great dispersion of Believers and of Churches in the world Hee seeme to have an especiall relation to the times of Antichrist My Shepheard Christ as well in his owne person as in the persons of his faithfull Ministers My Fellow To shew the unity of Essence and union of the will of the Father and the Sonne the Mediator See upon Isa. 5. 1. Jer. 11. 15. Joh 10. 30. and 17. 22. And I will In this
his owne desires and affections and having no regard at all of himselfe subject 〈◊〉 wholly to Gods will and prepare and dispose himself to all manner of sufferings for my sake And so he reproveth Peter for his two vices namely his presumption and feare of afflictions V. 26. For what this is a reason added to tâ—â— exhortation of ver 24. V. 27. Shall come that is to say hee shall appeare in his essentiall glory of everlasting Sonne of God which he hath from his Father by eternall generation and in the Majesty of King of the Church and Iudge of the world bestowed upon him by his Father as he is Mediatour and in the exaltation of his humane nature into celestiall glory V. 28. Comming that is to say go-up into heaven and by his glorious going up take possession of his Kingâ—ome and from thence manifest it and exercise it here in the world by his word and spirit CHAP. XVIL VER 2. TRansfigured not in his natural shape forme and stature of his body but in regard of a miraculous splendor with which hee was covered as it were for a proofe of his glory V. 3. Moses to signifie the consent and concordancie which was betweene Christ and the Law and the Prophets Now they were knowne to the Apostles either by mentall revelation or by their discourses V. 4. It is good words of a man in rapture not knowing what he said Luke 9. 33. dazeled with the Majestie of this glory transported with the present joy contrary to the terror of the death and passion of the Lord whereof Moses and Elias were talking with him Luke 9 31. V. 5. Overshadowed them Namely those representations of Moses and Elias which it is very likely was but in vision and vanished away this cloud covering them And Iesus remained alone appearing in his true body and reall substance V. 9. Tell the vision See the cause thereof upon Matth. 16. 20. V. 10. Why then Seeing that Elias who appeared even now hath againe withdrawne himselfe how can this agree with the common opinion of the Iewish Doctors grounded upon the Prophesie of Mal. 45. though evill understood that he must come into the world before the comming of the Messias shall he come another time and in another manner Or seeing thou art already come and hast revealed thy selfe in thy glory how doe they say that Elias ought to come before thee V. 11. And restore that is to say hee shall serve to conwert Gods people from their evill wayes and corruptions both in doctrine and manner of living and shall prepare them to receave Iesus Christ and so shall establish the state of the Church See Luke 1. 16 17. Verse 15. Lunaticke that is to say by the meere operation of the Devill or by a naturall disease accompanied with or aggravated by the possession of the Devill v. 18 See Mat. 9. 32. and 12. 22. V. 17. O faithlesse it appeares by Marke 9. 14. that he doth hereby reprove the Iewes who contended with the Disciples and contradicted their doctrine aâ— if they could not have verified it by this miracle It might also bee a generall reproofe to the father of the Child and to the Iewes for their incredulity and to the Disciples also because that for want of Faith in Christs speciall promise Matth. 10. 1. they had made themselves incapable of doing this miracle V. 20. If yee have saith seeing that the command of working miracles and the promise of Gods assistance to the working of them was not generall to all beleevers but particular to the Apostles and other persons of those primitive ages of the Christian Church to whom God revealed this his will Therefore by this word Faith must noâ— bee understood the common faith of all beleevers to the generall promises of Gods grace but the particular faith in those promises 1 Cor. 12. 9. and this faith was a condition which God required in that man whom he would asist with his power in the working of that miracle Te shall say if God hath made you any such promise Or if by secret inspiration it bee revealed unto you that it is convenient and necessary for the confirmation of the Gospell V. 21. This kind It seemes that from hence and Matth â—2 45. It may bee gathered that there are some Devills more malignant cruell and obstinate them others And others beleeve that the difference consists onely in the more or lesse power that God doth grant them By prayer not by a transistory act of faith but by a long and persevering exercise of it to obtaine at Gods hands the victory over so powerfull and rebellious an enomy of faith desiring Gods power by prayer and prayer being enflamed and purged by fasting V. 24. They that these it should seeme were the Collectors of the halfe Sheckellâ— that every Iew above twenty yeares of age did pay yearely after hee was once set downe in the roll of his Nation Exod. 30. 13. who under the Roman Empire and in Capernaum a Citie of Galilce where there was a mixture of Pagans and many Iewes which were not very religious and libertines gathered this money onely of those who voluntarily paid it without any enforcement or authority For the Romans under AUGUSTUS had assigned this money for the Capitoll though the most pious kinde of Iewes paid it also voluntarily to the Temple See Mat. 22. 17. Doth not that is to say is not your master one of those good and willing Iewes that of their owne accord pay this dutie to the Temple V. 16. The Children that is to say according to this common reason I the Sonne of God and Lord of the Temple should be free But seeing I am not yet knowen to 〈◊〉 such I will pay it because that this people shall not take me to be a contemner of Gods order and service V. 27. For mee and thee peradventure because the other Disciples were absent or because these Collectors had spoken to Peter lonely CHAP. XVIII VER 1. IN the Kingdome Namely in the kingdome of the Messias which is called of heaven that is to say spirituall and divine by reason of the Lawes and state thereof and by reason of the quality required in his subjects and of the last accomplishment of it in heaven Now the Disciples thorow ignorance imagined there should bee in it degrees of worldly greatnesse and from thence proceeded their question V. 3. As little in humility simplicitie feare innocencie docility c. See Mat. 11. 25. V. 5. One such namely a true Christian that shall have laid aside all worldly pride whereby hee is become abject in the fight of the world V. 6. Offended despising or wronging him for his simplicâ—â—y and humilitie and shall thereby have disturbed him in the course of his heavenly vocation and holy disposition and caused him to take evill councell and forsake it Or to conceave any sorrow therefore and grow faint therein A milstone the Italian addeth an asse
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
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
having a perfect internall and spirituall communication with God but this was done onely to induce you to beleeve in me V. 31. Now is shortly shall the Devill and all his party do all their endeavours against me and against my Church condemning me and delivering me over to death But therein shall consist my victory and his condemnation and ruine For by death I shall enter into possession of my kingdome to drive him out of his dominion which he holdeth here in the world in sin in death Rom. 8 3. 1 Cor. 15. 54 55 56. Heb. 2. 14. Of this world the Iewes called God the King of this world 1 Tim. 1. 17. and Christ to shew the devils usurpation in contempt and by opposition to Gods everlasting Kingdome cals him the King of this world as 2 Cor. 4. 4. he is called the God thereof For his power is bounded within the state of this world and cannot passe to eternall things and practiseth upon worldly men Ephes. 2. 2. by fleshly and wicked meanes opposite to spirituall and holy meanes Luke 4. 6. Rev. 13. 2â— V. 32. Lifted up he makes an allusion between his being lifted up upon the crosse and his going up into heaven The meaning is I will not onely 〈◊〉 the Devill by my death in mine owne perâ—â—â— but by the same meanes being lifted up into glory I will effectually draw up all mine one of their Captiviâ—â—â— into the liberty of the Spirit and finally into my celestâ—olâ— glory See Ephes. 4. 8. Col. 2. 13 Ver. 34. Out of the Law Namely out of holy Scripture Iohn 10. 34. Abideth ought to live and and raigne Must be lift up must depart out of the world and goe up into Heaven by way of death Who is this Namely this Sonne of man of whom we heare thee talke so often and some way seemes to have a relation to the Mâ—ssi◠〈◊〉 in indeed the Messias himselfe Ver. 35 Yet a little Christ makes no answer to their question which was not worthy of one but counteth himselfe with reproving their affected stopiditie and to threaten them that within a lâ—â—lâ— time his bodily presence should be taken away from them and withall all light of instruction and spirituall Atraction which hee hitherto had given them and therefore he exhorte them to make good use of that short time which he gave them to be converted and beleeve in him Ver. 36. That yâ—e may bee that yee may bee enlightned by the gift of regene nation 2 Cor. 3. 18. and 4. 6. and may also beare the tâ—le of true follow 〈◊〉 of that divine light Ver. 38. That the saying this happened according to that prophecie and so the prophecy was verifâ—ed V. 39. They could not they were by God given over to a reprobate â—ence because they have maliciously withstood his grace and had quenched all his light 〈◊〉 them V. 40. Hee hath in Isaiah it is blinde their eyes and harden c. but here the worke is attributed to God whereof the Prophet was to denounce the threatning the one inseparablie following the other Ver. 41. His glory Namely of the Son of God who in his owne person shewed himselfe to his Prophets See Acts 7. 35 38. 1 Cor. 10. 9. 1 Pet. 1. 11. and 3. 19. V. 42. They did not they did not make publike profession of believing in him V. 44. Not on mee only and severally from my Father who speaks and shewes himselfe in me Ioh. 8. 28 38. and 12 49. 1. Iohn 2. 23 24. and upon whom depends and to whom is referred all that I say and doe in quality of Mediatour V. 45. Beeth me that is to say knoweth mee by the lively light of the spirit V. 47. I judge him not I leave him to bee convinced and condemned by his own Conscience and doe not proceed against him as an adversary or as a condemning judge for in the course of my life I am rather to practice the office of Prophet and Prâ—â—st then the office of judge which is reserved for the last day V. 50. I know I am certaine of it and do firmly averre 〈◊〉 John 8. 14. That his thâ—e his word which I propound by his command being receaved by a lively faith is the onely most effectuall meanes to obtaine everlasting life CHAP. XIII VER 1. BEfo rt the day before the Iewes celeorated the Passeover having transferred it to the day following that which was appointed by the Law where as Christ did celebrate it the same day see upon Mat. 26. 1â— Luk 22. 7. V. 2. Supper Namely of the legall Passcover After which by an old observante not specified in the Law the Iewes having washed their feere againe as they had done at the beginning of the Pâ—sâ—hall Supper sate to the Table againe and did eate every one a bit of unleavened bread dipped in a sawce made of bitter hear beâ— which was distributed unto their by the Father of the family and dranke round of one and the selfe same cup called the cup of praise because they did sing certaine holy hymnes after which the assembly did breake up All this was observed by the Lord as it appeares by Luke 22. 17 20. and after that he instituted the holy Sacrament taking the ceremonies thereof from this second part of the Palchall Supper of the Iewes Having now this seemes to bee noted for a preparation to that which Christ said and did afterwards to Iudas ver 18. 21 26. V. 3. Knowing according to the authority which he had receaved of supreame head of the Church he ordained the Sacrament of the holy Supper with the promise of his power to serve for a lively remembrance and pledge of him absent and ascended into heaven Or he would plainely say that knowing his death and glorification drew neere hee would establish this Sacrament wherein he did communicate to his Church the fruit and vertue of both the one and the other Ver. 7. Thou shalt know by the explication that Christ gave afterwards of it ver 12. or by the internall illumination of his Spirit after his ascent into heaven V. 8. If I wash thee not namely by the spirituall washing of regeneration wherewith the Lord would revive the signe given in Baptisme before hee would admit his Disciples to his Table to shew the preparation required thereunto 1 Cor. 11. 27 28. and that without the Spirit of Sanctification no man hath part in Christ Rom. 8. 9. V. 9. Not my feet only if thou meanest the washing of the sould wash me all over V. 10. Hee that is that is to say your sins are already forgiven you and your persons are already sanctified by the spirit there remaine in you only certaine reliques of vice by which you participate of the filth of the earth which also must continually bee cleansed as the foulenesse of the feere belonging to a cleane body Sec 1 Cor. 5. 7. V. 12. Set downe againe Namely to institute the holy Supper which having
day into quarters S. Iohn meant here by the sixth houre all that second quarter which ended the sixth houre namely at noone and that he meanes that these things hapned entring into the said quarter V. 17. Bearing See upon Mat. 27. 32. V. 19. A Title namely a little table upon which was written the pretended crime See Mat 27. 37. V. 21. The King which seemed to involve the nation in the fault or infamy of the punishment V. 22. I have as much as to say I will alter nothing words of contempt of all their respects V. 23. His garments namely his outward robe which was made of foure peeces of cloth sewed together His coat namely his inward coat which was covered with the upper garment Woven not cut out of a peece of cloth and sewed together but made all of one peece wrought with a needle or otherwise V. 25. By the Crosse Mat. 27. 55. and Marke 15. 40. it is said that they looked a farre of but it may be that having stayed some time a farre off they afterwards came neerer Mary the wife the Italian hath it Mary of Cleophas namely his Daughter as the ancients thought though it were the same that was called Salome Marke 15. 40. and so we should expound the precedent word of sister of the blessed Virgin for next of kindred For the blessed Virgia was the daughter of Matthat See upon Luke 3 24. V. 26. He saith as well to comfort his mother giving her Iohn for a sonne as also to honour Iohn â—etting him in his stead towards her Woman See upon Iohn 2. 4. V. 28. All things namely all his sufferings which were appointed by God and foretold by his Prophets were now even accomplished there wanting nothing but the last act of death I thirst an effect of the extreame paine of the body and a signe of the souls thirst scorched by the unspeakable feeling of Gods wrath upon finde the satisfying for which he had taken upon him V. 29. And they namely the souldiers and other assistants Filled it is likely that with the sponge full of vineger they also tooke a little bundle of Hyssope and made a kinde of a brush of it The Spunge was to bring the vineger to his mouth and the Hysope to sprinkle iâ— in his face according to the humane office which was done to sufferers See upon Mar. 27. 34. V. 31. The bodies whereby the ground according to the law would have bin defiled Deut. 21. 23. For that he gives the reason why the day before that Sabbath was a day of solemne preparation Mat. 27 62. Because the feast of the Passeover fell upon that day which feast was called the great day as Iohn 7. 37. Besought because that executions not lying in their hands they could not take away the bodies of those who were executed but only with the permission of the Roman magistrate Might be broken to hasten their death before vvhich they might not be taken downe from the crosse V. 32. With him namely with Iesus V. 34. Pierced to be sure that he was dead for the place in which the heart is infolded which is full of a waterish matter being opened man cannot live Now by this bloud and water is set forth the double benefit of Christs death namely the satisfaction for the sinne it selfe and the cleansing from the spot of sinne 1 Ioh. 5. 6. V. 35. He that namely I Iohn who write these things V. 36. A bone of him this was ordained concerning the Paschall Lambe which was the figure of Christ in the principall sense and also in this particular circumstance so guided by Gods will because Christ should die voluntarily Iohn 10. 18. without any hurt at all which might cause his death as that breaking of bones might have done This allegation may likewise be taken out of Psal. 34. 20. according to the secret meaning of the Holy Ghost aiming at Christ. V. 37. They shall this allegation is to no other end but to shew that Christ was to be pierced and not broken V. 39. At the first at the beginning of Christs publike exercising of his office V. 40. Wouâ—dit for haste because that the S 〈…〉 bath was comming on they did nothing but stre 〈…〉 over the body with those spices without melting of them expecting that they might enbalme him perfectly when the Sabbath was past to which purpose it should seeme the women also came Marke 16. 1. who it should seeme knew nothing of w 〈…〉 these men had done Though indeed Gods providence did hinder this perfect enbalming for the reason touched upon Marke 16. 1. The manner which was only to apply the spices on the outside either dry as they did here for haste or melted aâ— the fire 2 Chron. 16. 14. and 21. 19. Ier. 34. 5. with linnen clothes dipped therein as they did purpose to do at more leasureâ— without opening or emptying the bodies to fill them with spices as the Egyptians did See upon Gen. 50. 2. V. 42. Because of they made so much haste because they were afraid of being overtaken by the latter part of the day properlie called the preparation at which time they left off all manner of work at the least for an houre CHAP. XX. VER 1. MAry together with the other women mentioned by the other Evangelists who either through amazement or for fe 〈…〉 of not being beleeved did not report that which the Angell had told them that Christ was indeed risen againe but turned their words to have the Apostles come themselves See upon Mat. 28. 2. V. 7. The Napkin it was some kinde of linnen cloath wherewith they wrapped up the heads of 〈◊〉 men when they were buried See Iohn 11. 44. V. 8. And beleeved he began then to beleeâ—e that Christ was indeed risen againe whereas they should have knowne that before by the Scriptures but they did not understand them yet V. 11. Stood See upon Mat. 28. 2. the conciliation of the diversitie of the Evangelists in this narration and all the order of it V. 14. And knâ—w not being dazeled by divine power as Luke 24. 16. 31. and Iohn 21. 4. V. 16. Saith unto her and withall restored unto her the free use of her sight V. 17. Touch me not it appeares by Matth. 28. 9. that she both touched and worshipped him but Iesus perceiving her too much fixed upon this corporall presence and too much astonished at his resurrection instructeth her that she should not be too much tied to this presence of the body nor to beleeve that his resurrection should be the highest pitch of his exaltation and that he was to ascend up into heaven where he was to be sought and knowne by faith in spirit and worshipped in the full glory of his kingdom See Ioh. 12. 20. 23. 2 Cor. 5. 16. V. 19. At evening being darke night the Disciples met and after they had supped together they prolonged their discourses concerning the Lords resurrection untill such time
See Rom. 15. 26. 1. Cor. 16 1. 2. Cor. 8. 4. and 9. 1. Gal. 2. 10. Verse 30. To the Elders a generall name for all the guides and ministers of the Church from which greeke name hath been taken and framed the name of priest CHAP. XII VER 1. HErod surnamed Agrippa who was grandchilde to Herod the great and had received the title of King from the Emperours Cains and Claudius together with the governement of the temple in which hee did according to his pleasure whereupon he also undertooke these executions as by a generall commission though capitall judgments were taken away from the Iewes Ver. 2. Hee killed secretly in prison for after this triall hee purposed to make a publike spectacle of Peter Ver. 3. Then were this seemes to be added to signifie the cause why the punishment was delayed namely in reverence of the Passeover which lasted eight dayes Ver 12. Marke it is uncertaine whither it bee the same as writ the Gospell and that seemes to bee named Col. 4. 10. 2 Tim. 4. 11. 1 Pet. 5. 13. Ver. 15. It is bis amongst the Iewes as it appeared by their histories there were very frequent apparitions of dead persons and these phantasmaes which lesse were diabolicall were thought to be the spirits of the persons whom they represented and they thought there were some good and some bad according to the diversity of the persons and their fore-passed life Now it should seeme that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inser that Peters death was inviolable seeing his spirit did already begin to appeare V. 17. James antiquity affirmed that this is hee who was called the brother of the Lord Matthew 13 55. who was also made the first Bishop of Jerusalem Act. 15. 13. and 21. 18. Gal. 1. 19. and 2. 9. 12 and was surnamed Juslus and Oblia and was held in great esteeme even amongst the Iewes Others take it to be Iames of Alpheus the Apostle Matthew 10. 3. Verse 23. He gave not not rejecting nor suspecting but rather swallowing up and accepting of those impious flatteries Verse 25. Their ministery Namely their carrying and delivering the reliefe which was sent by the Church of Antioch CHAP. XIII VER 1. PRophets it should seeme that here a remnant such as had the gift of expounding publickly the resolutions of the Christians faith by the infallible conduct of the holy Ghost 1. Cor. 14 23. 32. and it was an extraordinary degree and singular for these times of Ecclesiasticall office yet inferiour to that of Apostles 1. Cor. 12. 28. Ephes. 4. 11. And in many it was accompanied with divine predictions Tetrarch See upon Matth 14. 1. Verse 2. Ministred in publick prayers expounding of the word administration of the sacraments and other parts of the evangelicall ministry Said by some prophetick Revelation directed to some or more of them with the consent and approbation of all the rest Separate me to be held in equall degree with the Apostles and to be as they sent indifferently every where with eqvall authoritie as haveing the same infallible grace of the holy Ghost Gal. 2. 9. V. 3. Laid their for a signe of consecration to the office of Apostle and in signe of blessing Acts 14. 16. V. 4. Seleucia a sea towne of Siria called by authors Pieria V 5. Salamis a City of Cyprus which is thought to be that which in these dayes is called Famagusta Minister not so much to their persons as to the worke of the ministrie See Acts 15. 37. V. 7 Deputie the Italian Proconsul or propretor for Cypres was not consular but a praetorian province governed by them which came out of the yearly office of Praetors and were called propraetors Verse 8. For so is Elymas an Arabian name which signifies a magician or a master of hidden arts and sciences Verse 9. Who also it is uncertaine whether he alwayes had these two names whereof Paul is the Roman name and Saul the Hebrew name or whither hee tooke the Roman name after hee was appointed Apostle to the Gentiles V. 10. To pervert to give bad constructions and lay false imputations upon the Gospell which is the way of salvation and to hinder the worke of Gods grace Verse 12. The doctrine which he saw accompanied with so much power of God in perswading arguing and doing of miracles and with so much majestie and holinesse Ver. 15. The reading which was every Sabbath-day in certaine parcels or portions See Acts 13. 25 and 15. 21 If ye have See upon Luke 4. 16. Verse 17. The God the end is to shew that God after he had governed his people by divers persons and by severall kindes of governement had at the last established the everlasting Kingdome of the Messias sonne of David according to the flesh to whom all Gods promises had a relation and to whom all other governements had bin referred Exalted first by Iosephs greatnesse and next by the marvellous increase of the people and lastlie by their glorious deliverance Verse 21. Fourty in which ought to bee comprehended the time of Samuels governement Verse 25. I am not hee namely the Messias or the great Prophet foretold by Moses See Iohn 1. 21. 25. Verse 26. To you namely to the Iewes dispersed into far countries seeing those of Jerusalem had rejected it and persecuted the Lord. Verse 33. As it is not that the Son of God was engendred at his resurrection or after it but because by it all humane weaknesse which hee had put on being put off hee was gloriously and undoubtedly declared to be the Son of God Rom. 1. 4. Verse 34. And as concerning by his resurrection he hath fulfilled this following promise others to shew that he hath raised him he said c. The meaning of this prophecy sheweth that Christ was to rise againe To corruption Namely to a mortal life and to death The sure Namely the effect of the invariable promises of grace which I made to David concerning the everlasting Kingdome of his progenie Psal 8 9. 4. 19 Ver. 36. For David we must suppose that this passage must necessarily have a relation to Christ for it cannot properly belong to David He had served done that which God hath appointed him to do in his royall and prophettick calling Fell a sleep died See Acts 7. 60. Verse 39. From all things namely from all sinnes pollutions bonds justified absolved in Gods judgment Christ having satisfied for all by his death Eâ—a 53. 6. 11. By the law because that the ceremoniall Law being but figurative had no power of it selfe over the soule Heb. 9. 9. and 10. 1. 11 and out of its relation to Christ had nothing but signals and seales of sinne and condemnation Col. 2. 14. the moral law also being without force in sinfull man â—om 8. 3. could not justifie him but only discouer and condemne his sinne Rom. 3. 20. and 4. 15. Gal 3. 21.
22. V. 40. In the prophets this is an application of the passage of Habakuk to threaten the rebels which were amongst Gods people with the like judgments as are set downe in that place V. 41. And wonder that is to say loose all vigor and councell be as it were astonished and hide your selues for shame V. 42. The Gentiles namely the prosalites in belâ—ife and Religion which were presant in the sinaâ—ogue with the Iewes V. 43. In the grace namely in the gift of faith reâ—â—aued by Gods speciall grace or in the fruition of God and his sonnes loue by meanes of faith and holines of life V. 46. It was necessarie by Christs command Acts. 1. 8. and to yeeld you that honour which was due to first borne children Ivdge your selues your selues through your rebellion and incredulitie make and declare your selves un worthâ—e of it V. 48. Glorified submitting themselves unto it by true obedience of faith and declaring in themselves and preaching unto others the truth and power of it See Mat. 11. 19. were ordained by Gods everlasting and most free election Rom. 11. 7. V. 50. The devout namely such as had emdraced the Iewish Religion V. 51 Sâ—ooke off according to Christs command Mat. 10. 14. CHAP. XIIII VER 1. IN â—o the Synagogue the Italian addeth Likewise into c as thay had done at Antioch Acts. 13. 14. Of the Greeks namely proâ—alits which frequented the lewes synagogues though they were not circumcised Act. 13. 42. 43. V. 3. In the Lord that is to say being strengthened and sustained by his power V. 9. That hâ—e had the spirit of God which had infused some seeds of faith in the lame man revealed his worke to Paul to set him on to doe this miracle upon a subiect which was well disposed for otherwise the gift of working of miracls was often times hindered by increduliâ—â—â— Matth 13. 58. Marke 6. 5. V. 12. Mercurius held by the Pagans to be the Gods messenger and interpreter V. 13. Garlands according to the custome of the heathens Unto the Gates of the Apostles lodgings V. 15. Passions namely of sinne misery and death and other naturall conditions of man all very farre from the nature of God See James 5. 17. From these namely from idols so called in Scripture because they have no other being but onely what man maketh them nor no vertue but what is in the idolaters opinion See 1 Cor. 8. 4. V. 16. Suffered not by approbation but by a free and most just forsaking of them without repressing or hindering of them To walke to live according to their owne mindes following their owne idolatries superstitions and other sinnes V. 17. Gave us which questionlesse were effects of thâ— soveraigne deities power and goodnesse heavenly Glory and not of Idols made by men upon earth V. 19. From Anâ—ioch namely of Pisidia and not of Syria See Acts 13. 14. Ver. 20. He rose up either being miraculously preserved from hurt or having been hurt being suddenly made whole V. 23. When they had ordained the Italian 〈◊〉 they had by common votes ordained with the approbation and consent of the Churches to whom this right was anciently preserved even from the Apostles time for the governement of the Church was not founded upon constraint nor violence but upon a voluntary obedience And had prayed this may be referred either to the establishment of pastors wherein these solemne acts of piety were observed or to the blessing that followed V. 26. To Antioch namely of Syria V. 27. With them accompanying their ministerie with his power See Isa. 63. 11. Hab. 3. 13. Hee had by the preaching of his Gospell and by the power of his spirit hee had brought them into the communion of saith in Christ. See Rev. 3. 8. CHAP. XV. VER 1 CErtaine men Who intrâ—ded themselves without the APOSTLES comission or approbation Verse 24. The brethren which were converted to the Faith amongst the Gentiles Except yee be circumcision and other ceremonies though they were abolished by Christs death Piâ—â—l 3. 3. Col. 2. 11. Were used for a time as things indifferent to not offend the â—ewes who were habituated in them But these false doctors did seeke to impose them upon the Gentiles likewise as things necessary as an essentiall part of Gods worship and a supply to the righteousnesse acquired by Christ to salvation where upon the Apostles seeing it did not only breake the peace of the Church and was a great obstacle to the Gospell because the Gentiles aâ—horâ—ed circumcision but did likewise oppose Christs beâ—â—fit Gal. 5. 2. 56. They presently applyed a remedy to it V. 2. That Paul not because these two Apostles who were every way equall to the rest in the light conduct of the spirit and in Apostollicall authority Gal. 2. 6. 〈◊〉 had any need of instruction or of confirâ—â—ation but onely to give the weake content who had more confidence in Peter and James and in the Church of Jerusalem and to â—â—oppe false doctors â—outhes and to establish by common votes a general â—rder in the Church V. 4. The law namely the ceremoniall law V. 5. A good while agâ—e namely in the beginning of the preaching of the Gospell V. 8. which knoweth and therefore hath seene that the purity of the converted Gentiles faith and conscience without the use of ceremonies was equall to that of the believing Iewes who by the use of the said ceremonies were formerly prepared and instructed in it See Acts 10. 34 35. V. 9. Purifying having instead of the external purifications of the law of Moses made them partakers of the purgation of their sins in the blood of Christ and of the gifts of regeneration in newnesse of life by the holy Ghost which are two benefits that man obtaineth by faith V. 10. Tempt yee make a rash triall without any necessity or command even with danger of sinister successe whither God will give them the will to submit themselves to a burthen so odious unto them and the power of bearing it without being moved to impatience and revolt Were able not so much for the extreame labour there was in observing of the ceremonies as because that the observance could never bee so perfect but that the conscience would be involved in many scruples and anguishes and besides because that under them being understood in the sence of these false Apostles the necessity of observing â—the whole law was included for to finde out ones righteousnesse before God Gal. 5. 3. which being impossible for man to do the law was as a bond of condemnation to him and a ministery of death Rom. 3 20. and 4. 15. 2 Cor. 3. 7. 9. V 13. Iames See upon Acts 12. 17. V. 14. For his name the Italian In his namely that may be subject unto him bearing his name and acknowledging and worshipping him for their onely true God V. 17. That the there is some diversitie in the text of Aâ—os this passage being like many others of
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
the motions of your owne naturall corruptions See Gal. 6. 8. Yee shall dye namely the everlasting death Through the spirit if you make use of the gifts of the holy Ghost and of his exercises continually desire his assistance and co-operate with his motions and power to mortifie the concupiscences and sins which are practised by the body â—nd doe yet reside in you during this corporall life Now he seemes here to oppose that onely effectuall meanes of the spirit to all humane meanes which are too weake as lawes reason doctrines disciplines c. Ye shall live namely in heavenly glory and happinesse V. 14. For as many he gives a reason why the promise of life is made to regenerate mens namely because being made children of God by adoption sealed by the spirit of regeneration thay are consequently heires V. 15. For ye he proveth further that they are children by the holy Ghost who is the seal of their adoption imprints the feeling thereof in them and causeth them to feel the effects thereof and bear the fruits and yeeld the duties thereof contrarie to his operation towards those consciences which are absolutly under the law servisely tied to work to gain the wiges being in continuall terror of the punishment without comfort liberty or confidence In which manner the spirit of God in some sort had also used the beleevers in the legal discipline under the old testament vsing them as younger sons under tuition with much subjection and feare whereas now the spirit of grace being fully powred out as upon eldest sonnes filleth them with confidence and liberty towards God Gal. 13. we cry with a holy boldnesse wee sweetly and tenderly call upon our heavenly father crying out like little children See upon Marke 14. 36 V. 16. The spirit as he sets us on to call upon God our father so he likewise assureth us on his part and sealeth it in our hearts that we are his children V. 17. Then heirs having right by this gift of adoption to the everlasting goods of the heavenly father in the communion of Christ essential sonn of the father and sole heire by nature See Mat. 38. 12. Heb. 1. 2 if so be S. Paul purposing to go on to the effect of the holy ghost namly to comfort beleevers in their afflictions doth first set down that they are by Gods appointment a necessary condition to attain to glory to the imitation of Christ their head with him as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24. V. 18. For I we must supply This condition ought to be freely embraced by beleevers for the good which is promised under that condition is farre greater then the evil which they can feare therein V. 19. For the he proves the height of this glory because it is the end of all things which do aspire thereunto by a naturall instinct but especially beleevers who have the chief part therein waiteth for lookes attentively for the time when it shall cleerely appear which are the true qualities rights and priviledges of Gods children in the perfect love of God in his likenesse in the inheritance and possession of his blessednesse and in the enjoying of his glory V. 20. For the he gives a reason of the whole words ayming at this last mark namely because it hath been by mans sin put besides its first and naturall establishment into which as one should say it disires to be set again made subject being drawen by man to serv for an instrument to sinne and to the vaine end of seeking its good an creatures forsaking the creator and consequently being enfolded in Gods curse in the continuall disorder ruine and destruction of many of its parts and finally to the annyhilation of this faire outward fabrick of the world Psa 102. 26. not willingly according to Gods first institution who hath given all creatures certain naturall vses to which they seeme voluntarly to incline whereas seduction seemes to have some resemblance of violence of him namely man who was the onely cause of this curse Gen. 3. 17 in hope grounded upon this that it having suffered part of the curse for mans sin when he shall be fully reestablished in grace and glorie all trackes of curse shall be also quite extinguished in the world as it is set downe Isa. 51. 16. and 65. 17. and 64. 22. V. 21. Delivered it shall be no more subject to any alteration nor corruption as it is this present nor should not serve for obiect or instrument of sin but shal according to its degree and nature participate of the glorious estate of Gods children freed from all evills and wants V. 22. For we know that is to say though the world seem at this present to be in its highest splender and beauty yet it hath an evil which burthens it and sincks it namely sin of which burthren it would faine be eased in a maner like a woman that is great with child which not withstanding will not be untill the last resurrection V 23. and not only that which the world doth by a secret inclination without any feeling or discourse we beleevers do it thorow knowledg and spirituall judgment fighing for grief under the burden of sin which we bear with a desire to be perfectly freed from it the first fruits namely that first degre of regeneration and gifts of the spirit which is conferred in this life for a pledge of the perfection which shall be in the eternall life 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption namely the full manifestation and effect hereof in the delivering of our bodyes from the power of death by the resurrection Psal. 49. 15. V. 24. For we it ought not to seeme strange that I say that we waite though wee be saved alreadie for we are not so as yet but onely by right and not perfectly in deed which is evident by the nature of the vertue of hope chief amongst those which the sp 〈…〉 creates in us which would not take place if the effect of our salvation were present See 1. Cor. 13. 13. V. 25. But if wee the Italian and if wee if that hope by which even at this time wee doe appreheâ—â— our happinesse which is not as yet revealed be lively and well grounded it ought to produce in us an inuincible patience for any length of time suffering of troubles and oppositions to receive the effect at the appointed time See 1. Thess. 1. 3. Iam. 1. 4. V. 26. Likewise the same spirit which hath imprinted these perswasions and desiers in us doth also worke another effect in us namely to strengthen and beare us up in our weaknesses and that by the meanes of holy prayers by which wee obtaine from God his grace and strength and whatsoever else is necessarie for our salvation 2 Cor. 12. 8. 9. maketh in 〈…〉 ess
one and punishing the other hee useth an infinite deale of mildenesse towards the wicked for to draw them to repentance which howsoever doth nothing but harden them in evill Rom. 2. 4. 5. This seemes to have a speciall regard to the Iewish nation towards whom God had used an infinite deale of patience before he did utterly reject them The vessells namely those men upon whom he meant to exercise his severe judgment likned before to vessells of his dishonour Filled whose state of sinne and corruption not pardoned nor corrected by Gods grace is fit for no other use but onely to be examples and subjects of Gods justice V. 23. That he might in that foresaid mildenesse God hath also had a regard of his elect of that and all other nations which he hath not destroyed Acts 17. 30. Rom. 3. 25 26. to make those who are of his elect amongst them at his appointed time partakers of the abundance of his admirable and glorious mercy in Christ. See Ephes. 1. 18. and 3. 16. Col. 1. 27. The vessells namely those men whom hee had by his free will appointed to bee the subjects of his grace Afore namely had chosen them from everlasting and predestinated them to the soveraigne end of heavenly glorie Ephes. 1. 4. 2. Tim. 1. 9. V. 24. Whom be this most free counsell of God hath appeared at this present time by the manifestation of the Gospell by which God calleth effectually to his grace whom he pleaseth without any dictinction of nations or regard of merits and by his calling causeth them to be what he would have them which is truely to be children of the promise v. 〈◊〉 V. 27. Esaias contrarie to this promise made to the Gentiles Esalas declares that onely a small number of chosen Iewes shall be saved Rom. 11. 5. V. 28. For hee for after he shall have used long patience with the body of the nation God shall at the last come to a rigorous and diffinitive iudgement to separate the false and hypocriticall lowes and utterly reiect them V. 29. And as Esaias had formerly propounded â—n example and image of what happneth at this present to the Iewish nation whereof the greatest part perisheth and onely a smal remnant is saved V. 30 What shall we say what ought we to gather from this example of the Gentiles calling who formerly lived without any knowledge of Gods will or any care of fulfilling of it and from the Iewes reiection who were very well instructed and verie carefull of the discipline outward observation of the law but onlie that salvation is a gift ofmeere grace thorow mercy upon mans greatest unworthinesse as I have said before The righteousnesse nam 〈…〉 the gift of being reputed iust before God in Christ in whom they have believed which is the onely righteousnesse for a man to obtaine life Rom. 3 21 22 26. V 31. To the law to the end and fulfilment of the law which is to pronounce righteous and give life to him that hath perfectly observed it Or to the true â—stablishment of Evangelical righteousnes which only is saving V. 32. Because because that instead of being guided by the Law to Christ who is the true end of it Rom. 10. 4. Gal 3. 24. to embrace his righteousnesse by faith they have sought righteousnes in themselves by their workes For they so farre have they beene from seeking their righteousnesse in Christ that contrariwise they have from thence taken matter of scandall to go further from him and have encountred with him by rebellion and enmity whereupon he is become to them an occasion of ruine V. 33. On him namely in Christ meant here by 〈…〉 st umbling stone CHAP. X. VER 2. FOr I namely the greatest part sinneth thorow ignorance bearing a generall vehement affection to Gods glory his word and service but without the light of Gods Spirit and without the guide of certaine knowledge V. 3. Being ignorant that is to say their naturall sence being not able to comprehend that mans true righteousnesse by vertue of which he may subsist before God is a meere gift of God in Christ and not a work of man Rom. 1. 17. and 3. 21. and besides striving to maintaine the dignitie of their own workes they have by that means withdrawn themselves from the true obedience of Moses his Law the principall end of which was to conduct them to Christ who alone hath perfectly fulfilled it for man V. 5. For Moses that which I speake of mans free justice in Christ appeares by this that whereas the Law commands to do and labour to acquire righteousnesse and by it salvation and life the Gospell contrariwise presents this righteousnesse as already acquired which wee need but onely to receave and retaine in our heart by a lively faith accompanied with free confession V. 6. Speaketh on this wise St. Paul maketh use of this passage though spoken in another sence simply for a pourtraiture of the Evangelicall promises of salvation which doe not send a man back to much labour as to gaine a good thing which is yet far from him but doth present them to him within himselfe if he will but only bee pleased to receave them Who shall ascend that is to say shall I undertake by mine owne workes to obtaine a right to enter into eternall life That is no indeed for that would bee renouncing of Christ and disannulling of his merit by vertue of which hee alone hath gotten the entrance and possession of heaven for all beleevers See Iohn 3. 13. V. 7. Who shall dâ—scend shall I try to take upon my selfe the paines of death and hell for satisfaction for mine owne sinnes That is God forbid that I should undertake iâ— for by that meanes I should disannull the effect of Christs death V. 8. The word that is to say the thing promised thee by this Evangelicall grace namely life in Gods grace is by faith in thy heart as in a lively spring and in confession as a continuall respiration Ver. 9. With thy mouth by this duty is meant all other duties for all the workes of a Christian are an effect and testimony of his faith and a perpetuall thankesgiving and acknowledgement Hath raised him this head which is the accomplishment of the worke of redemption comprehends all the rest and hath a speciall relation those two foresaid parts v. 7. of descending and going up againe into heaven for the resurrection presupposeth death and sets downe the glorious returne from it V. 10. For with because God hath established this order and these meanes namely of faith to be justified and of confession and any orderly life for a perpetuall acknowledgement of this admirable benefit as a man to attaine to the fruition of salvation and hath in a manner coupled them together so that it is impossible there should bee a true and lively faith without confession as there can no life in man without respiration V. 12. For there hee gives a reason
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that
See Luke 2. 34. Iohn 9. 39. 1 Peter 〈◊〉 ver 7. V. 17. For wee he gives a reason for what hee had said ver 15. of the sweete Saviour of his Aposâ—leship Corrupt the Greeke word is taken from higglers Vintners and Wine Merchants who adulterate wines and other wares In the sight taking God continually for a witnesse and judge of our actions In Christ in the power of Christ being alwayes guided by his spirit in whose communion we live and who worketh in us CHAP. III. VER 1. AGaine hee seemes to have a relation to some reproofe of vaine glory given him by his adversaries V. 2. Our Epistle the meaning is The state of your Church such as it is by our working witnesseth our fidelitie and answereth our owne consciences and the judgement of all men Ver. 3. For as much as all those that have any light of God may easily perceave that the Lord hath by his spirit imprinted in your hearts the doctrine of the Gospell which wee have preached unto you whereby hee hath as one may say sealed the loyaltie of our ministery accompanying it with such evident efficacy In tables of as Moses Law was written Flishly that is to say living and sensitive ones V. 4. Such tâ—ust namely to glory as confident in the effect of our ministerie Through Christ from whom proceeds all the vertue of the worke and through whom both our persons and our works are acceptable to God To God-ward who is the only Iudge of consciences V. 6. Not of the letter which consisteth not only in word and in writing without conferring any inward or spirituall vertue to bring to effect in man that which it represents unto him but hath the vertue of the Holy Ghost joyned unto it which worketh in the heart and there ratifieth and lively imprinteth that which it propoundeth and promiseth For the he gives a reason of this introduction of a new covenant namely because that the first covenant of the Law could not saue a sinner yea served onely to denounce confirme and aggravate his condemnation to him Rom. 3. 20. and 4. 15. and 7. 9. whereas the Gospell by vertue of the spirit gives life by faith and nourisheth it by perpetuall comfort and communication of grace V. 7. If the ministration if God by many glorious proofes and especially by the shining of Moses his face Exod. 34. 2â— 30. would authorize the ministerie of the Law which of it selfe had no power but to condemne and not to save it is much more fitting that the ministery of the Gospell which is all spirituall and effectuall to salvation should bee made illustrious and admirable by the evident rayes of divine light as it in in us and by us Apostles v. 2. 3. Was to be that is to say which glory was not to be perpetuall whither it were that the beame of divine Majestie was in Moses but for a certaine time Or that this doing away be meant to have happened by Moses death to oppose it to Christs face in which God had eternally manifested his glory 2 Cor. 4. 6. V. 9. Of righteousnesse Namely of Evangelicall righteousnesse in Christ given by grace and applyed to man by faith to the sinners justification Ier. 33. 16. Daniel 9. 24. Romans 1. 17. and 3. 21. 22. V. 10. For even that that which I speake appeares therby that in comparison of the glory of the Gospell which is full everlasting and immutable that little brightnesse which appeared in Moses his face was as nothing being that all that ministery was to give way to the Gospell Gal. 33. 2 25. Heb. 8. 13. V. 11. Was glorious the Italian Was by glorie and aftarwards in the same verse Is glorious the Italian Shall be in glory the Apostle seemes to point at that difference of transitorie and permanent glory by these two kindes of speech by glory and in glory V. 12. Hope namely a certaine confidence that our ministery is and shall be alwayes authorized by glorious proofes of Gods vertue Plainenesse the Italiau Libertie that is to say holy freedome fully to discover the mysteries of the Gospell though they be scandall and folly to carnall sence V. 13. And not namely that we do not hide that divine light as Moses did whose ministery kept the people under the shadowes of ceremonies without letting them contemplate the mysteries which were figured by them to the bottome which was reserved from the time of the Gospell Heb. 10. 1. wherof was a figure that vaile upon his face to hide the divine splendor which was imprinted in it That the children not that this was in the end of that act of Moses but of that which the Apostle saith may be allegorically understood thereby namely of the obscure dispensation of the Law To the end namly in the accomplishment of those transitory figures See Rom. 10. 4. Gal. 3. 23. V. 14. But their this is an answer to an impliâ—d objection from whence commeth it then that at this present time the Iewish Nation doth not beleeve the revelation of the Law made by the Gospel and seeth nothing therein The Apostle answers the vaile is not upon the Gospell but up on their hearts by a malicious and voluntary hardning Ioh. 9. 39. and 12 40. Rom. 11. 7. 25. as who should say the light shineth but they that should behold it are blind The same they are as blinde and as ignorant as if Christ who hath put away all the shadowes were not yet come V. 16. When it the Italian when Israel when the body of the nation shall be brought to receave the Gospell God shall also cause the accomplishment of ancient figures in Christ to be cleerly seene V. 17. The Lord the Author of this vertue of the Holy Ghost which displaies it selfe in the Gospell ver 8. is the Sonne of God Himselfe who also produceth in us that holy freedome of preaching the Gospell without feare of refusall or conjunction of falsehood and vanitie being assured that he will perswade it to his elect and will therewith convince his adversaries Ver. 18. We all now that God hath given his Church the cleere glasse of his Gospell in stead of the vaile of Mosaicall figures all beleevers do freely by faith contemplate the glorious light of his mercy truth power c. and by meanes of it they are made like unto him in glory of holinesse and newnesse of life by the spirit of regeneration which hath its progresses in this life untill such time as it come to its perfection in the life everlasting CHAP. IV. VER 1. AS wee have namely at the Lords hands who hath called us to this office of Apostles notwithstanding our unworthines We faint not wee strengthen our selves by faith in our ministery though it be contemned by some and hated by others V. 2. The hidden things namely feares faigningâ— and dissimulations which those men use that are ashamed of what they doe daring not to appeare in the cleare light this
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
the communion of his Spirit V. 3. In heavenly that is to say by giving you not an earthly but heavenly inheritance and that through Christ who hath taken the possession thereof for all his and hath in heaven received the fulnesse of the spirit to powre it down from thence upon his whole Church which is also with him in heaven already by faith and shall effectually be there with him for ever Ephes. 26. Phil. 3. 20. Coloss. 3. 1 2. V. 4. According as according as God by his election from everlasting framed a new bodie of humane race opposite to the first whereof Adam was head in whom all men have sinned and are dead and appointed Christ to be their Head that in him it might be all gathered together and by him made partaker of his grace life and glorie so he bringeth this his decree to passe in his appointed time bestowing all his favours upon his Church by Christ in his sacred Communion See Ephes. 3. 11. 2 Tim. 1. 9. V. 5. To himselfe or by himselfe namely for his glorie as Rom. 11 36. V. 6. Of the glorie namely of his glorious and admirable grace by which he hath powerfully brought to an end the worke of mans salvation See Rom 9. 23. 2 Cor. 4. 4. In the namely for the love and in regard of Christ onely who hath all the fathers love not onely as he is everlasting Son but also as he is perfectly obedient and just in his humane nature and in his qualitie of Mediatour Mat. 3. 17. Iohn 3. 35. and 10. 17. V. 10. In the namely in the time prefixed by his providence which is the dispencer of times and of the whole order of things for the fulfilling of his promises concerning the Messias or in the conduct and government of his Church fitting for that time Both which are this may be referred to blessed mens spirits which are already gathered up into heavenly glorie and to believers yet living upon earth as Luke 1. 17. Ephes. 3. 15. Heb. 12. 23. Others do understand it of the holy Angels with which the faithfull have communion in the same Head namely Christ Col. 2. 10. and in the same glorie See Matth. 22. 30. Heb. 12. 22. V. 11. In whom by whose love and benefit and by vertue of his redemption and intercession which is the fundamentall cause of the believers vocation We have namely I and all other believers of the Jewish nation Obtained we have been chosen and called from amongst the rest to be the proper part of Gods inheritance Deut. 32. 9. Isai 53. 12. V. 12. We namely we Jewes who have alwayes fixed our hopes upon the promised Messias and have been the first that have believed in him after he hath been revealed V. 13. Sealed marked as it were with a character by God by the gifts of regeneration illumination and the power of the Holy Ghost promised by Chrâ—st to all believers Luke 24. 48 49. Acts 2. 33. Gal. 3. 14. or which is added to the promises of Gods grace in Christ to confirme them and seal them in their hearts V. 14. Untill the redemption the Italian unto the this must be understood as following the word sealed the meaning is that this seal is given us that by it we may be known at the last judgement then to have part in the reall and perfect deliverance from all evils and enemies Luke 21. 28. Rom. 8. 20 22. wherein we have now right through Christ and have had the first fruits thereof V. 15. In the Lord namely in the communion of his bodie and Spirit V. 17. The God namely the true everlasting God towards whom Christ exerciseth his Office of Mediatour gaining unto him a peculiar people whereof he is the Head See Iohn 20. 17. V. 18. The hope namely the goods which we ought to hope for as a sequele of his calling to the participation of which he calleth us In the Saints the Italian in the holy places namely in Heaven which is as the Sanctuarie of Gods glorie See Heb. 9. 8. 12 24. and 13. 11. V. 19. His power in accomplishing his worke and bringing us to the end of our hope V. 20. In the heavenly where his humane nature is resident in glorie and where his whole person hath as it were the glorious Throne of his Kingdom Matth. 5. 34. V. 21. All principalitie not onely worldly but also Angelicall the Angels being called by such names Rom. 8. 38. Ephes. 6. 12. Col. 1. 16. Pet. 3. 22. Name that is to say dignitie or state 1 Cor. 15. 24. Which is to come namely in Heaven and in the state of heavenly life which in regard of those that are living in this world is yet to come V. 22. Over all that is to say hath made Him Head of the Church in a singular and eminent manner above the domination which he hath over all other creatures others expound it simply soveraigne V. 23. The fulnesse that is to say the complete structure and gathering of all the members whereof Christ is the Head In all namely those that are of this number and bodie as Iohn 6. 4 5. and 12 32. Ephes. 4. 10. CHAP. II. VER 1. HAth he namely God by the same power as he raised Christ from the dead Ephes. 1. 20. hath also given you a spirituall life consisting in his grace and in mans conversion to him and in the being joyned to him by his Spirit See Iohn 〈◊〉 24. Dead in spirituall death consisting in the separation from God and from his grace through sin whence followeth miserie and inhabilitie of doing good V. 2. To the course to the common manner of worldly mens living who are not regenerate by Gods Spirit According to following the Devils suggestions and imitating his malignitie who having been driven out of the high Heaven of glorie Luke 10. 18. Revâ—lat 12. 〈◊〉 â—ow wandereth up and down and exerciseth the power which God permitteh him to have in these lower parts of the ayre untill such time as he be shut up in the prison of everlasting torments The Spirit namely the authour of the evill inclination and motion that is in corrupt men 1 Cor. 2. 12. Worketh namely to whom God hath abandoned those who maliciously refuse the Gospell for to drive them to all manner of evill without any stay See Iohn 8. 41 44. V. 3. We all not onely you Gentiles but we Jewes also Rom. 3. 9. 22. Of our flesh as well of the sensuall part as of that which is falsly called reason and understanding which also hath its corruption and as the Scripture speaketh is flesh Rom. 8. 6 7. Col. 2. 18. And were being borne in sin and corruption we were by our birth subject to the wrath and curse of God V. 6. Hath raised us because that by reason of the most strict union of Christ the Head to believers who are his members that which is done to the Head is likewise done and belongeth to all
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
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
Christ See upon Rom. 8. 9. V. 20. My earnest expectation the Italian mine intent namely my care Ashamed comming to faile in these tryals against that glorious profession of persevering which I have alwaies professed upon the assurance of Gods invincible power Shall be magnified laying open in me his divine powers and verifying his promises In my body in me whilst I live in this life and in regard of my patience in these bodily afflictions V. 21. For to me he gives a reason of this his hope because that having had no other object nor imployment for his life he should at his death receive the reward for it gayning thereby a glorious and immortall life V. 22. I wot not weighing on the one side mine owne particular profit which would be to be gathered in to mine everlasting rest and on the other side the profit of the Churches which seemes yet to require my presence V. 23. In a strait perplexed and ambiguous between these two thoughts and desires To depart namely to returne to my proper habitation 2 Cor. 5. 6. 8. 9. 2 Tim 4. 6. Or to be set at liberty and freed as from a prison or a keeper V. 25. I know it is likely that the Apostle said this at his first comming to Rome and that then iâ— was revealed to him that his life should as yet be prolonged to him as it was for two yeeres Acts 28. 30. at the end of which he was divinely warned that his death was approaching 2 Tim. 4. 〈◊〉 Others beleeve that he speaks only according to likelihood by humane discourse and not by any revelation Abide in this world With you in the communion of this life not onely temporall but spirituall also And ioy that being borne up by my presence and ministery your comfort and spirituall joy grounded upon faith in Christ may be confirmed increased V. 26. Your rejoycing the Italian Your boast that you may have the greater cause of rejoycing and glorifying your selves in Gods grace which he communicates unto you by me your Pastor and that you may for a long time boast of having had me to be your Apostle By my comming it is likely that Paul having knowne by revelation that his death was not yet at hand he did from thence by humane discourse gather this consequence that he yet hoped once againe to see the Philippians for it appeares by the following verse that he spake it doubtfully V. 27. In one namely by his power Or in a holy union whereof Gods Spirit is the author and bone Striving standing to all trials assaults and difficulties Jude 3. V. 28. Which is the opposition wherewith they oppose you and the assaults which they give you are unto them a most certaine argument of eternall damnation Of Salvation in that by the community in Christs sufferings and by his Name and Truth they have a certaine pledge of their conformity to his glory and that he is just before God in giving rest to those that are afflicted for his cause 2 Thes. 1. 7. And that for God hath established the foresaid order Or not by your own power but by meanes of Gods grace who bearing you up in your afflictions gives you thereby a certaine argument of the accomplishment of your salvation V. 30. Ye saw he seems to mean the persecution which he suffered at Philippi Act. 16. 22. CHAP. II. Vers. 1. IF there be seeing you have been witnesses of mine affliction and that the communion of Christs members requires that they should enterchangeably comfort themselves through charity and be united together by the same spirit and to have the bowels of affectionate compassion open to one another doe you shew your selves thus godly affected towards me comforting me through your holy concord V. 2. Fulfill ye following that which you have happily begun and continued untill this time V. 5. This mind or affection V. 6. Who being not onely true God coessentiall with his father but also appearing to Angels and men no otherwise but in divine glory and Majesty Thought it not that is to say he was without any usurpation truely equall to God and had his right by nature See John 5. 〈◊〉 V. 7. Made himselfe of no the Italian Made himself of nothing that is to say he brought himselfe as it were to nothing hiding his divine glory for a time and abstaining from the use and manifestation of it and contrarywise having â—aking upon him humane nature and making himselfe knowne in it Which nature in comparison of God is nothing and in that nature also subjecting himselfe to a most abject and wretched condition The forme namely an apparent quality and condition of a meere servant obedient to his father and subject to his Law John 6. â—8 to be judged and rewarded according to the merit of the worke not for favour or for dignity of the person Esa. 53. 11. Gal. 4. 4. subject to worldly power Esa. 49. 7. and wholly devoted to mens benefit and service having no regard of himselfe Matth 20. 28. Rom. 15. 3 8. In the likenesse in all things like unto man excepting sinne Heb. 2. 17. and 4. 15. V. 8. Being found that is to say having shewed himselfe in the world as farre as could be descried by the senses as plain man which is spoken in opposition to that which faith did spiritually judge and see namely that he was the everlasting Son of God 9. Wherefore as he hath made himself subject to the Law so because he had perfectly satisfied it God hath given his humane nature the reward of a glorious life promised by the Law in a most eminent degree correspondent to that of his abasement and by means of this exaltation hath installed him in the glorious possession and administration of his heavenly kingdom in which his divine Majestie which before lay hidden doth shine at full which it expressed by the words following A name that is to say a dignity glory â—nd power V. 10. That at the to bring all creatures either to a forced or to a voluntary obedience and adoration of this Soveraigne King as trembling to hear him but once named Things in heaven this distinction is either more expresly to comprehend all creatures whatsoever or by the heavenly he means the Angels Hebr. 1. 6. By those on earth men by those under the earth the devils which are abissed in hell Luke 8. 31. 2 Pet. 2. 4. Jude 6. who are also constrained to tremble at the name of Jesus and reverence it see Mark 5. 6. V. 12. Work out the Italian accomplish bend all your endeavours and strength to come to the mark and to the accomplishing of your salvation see 2 Cor. 〈◊〉 1. With fear with holy reverence humility and care V. 13. For it is he gives a reason why they should so imploy themselves namely because their labour shall not be in vaine but Gods grace shall assist them and powerfully cooperate with them See Rom. 6. 13 14.
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
vers 18. Now the Apostle saith that it is impious to joyn with Christ as companions in his glory those whose soveraign Lord he is and a thing undecent for beleevers to humble themselves to servants being united to the Lord. V. 11. In whom by the same reason of the union with Christ he also rejects the Jewish Ceremonies as saying Ye have in Christ the effect and reality of that whereof circumcision was but a signe namely the true regeneration in Spirit and therefore it is an absurd thing to turn after figures when you possesse the thing it self The body namely the whole masse of sin which hath as it were its parts and members in severall wicked operations see Rom. 6. 6. Colos. 3. 5. By the circumcision namely by vertue of the gift of regeneration which is the spirituall circumcision whereof Christ is the onely worker V. 12. Buried to shew that circumcision could be used no more for a Sacrament to be applied to that gift as it was before he saith that Baptisme hath bin substituted in stead of that and for that use With him see upon Rom. 6. 3 4. Through the faith by which Christ who is risen again by the power of God for our justification is made ours and works in us the spirituall resurrection from sins to the likenesse of his resurrection V. 13. The uncircumcision namely in your naturall corruption signified by the uncircumcision which was cut off in the circumcision V. 14. Blotting out the law was the hand-writing the use of the Ceremonies was the ratification and confession of the debt Christs blood is the satisfaction by which the hand-writing is cancelled and all the seals and signes taken away Of Ordinances that is to say as it appeared by the Mosaicall Ceremonies which out of Christ testifie that a man is guilty and worthy of death seeing that all the use of them had a relation to the purisying of uncleannesse and satisfaction for guilt see Ephes. 2. 15. Nayling it annihilating and taking away all the power of it as if thâ—t by him and in him the Law had been fastned and nailed to the crosse Ephes. 2. 16. V. 15. Spoiled taken away from the devill the unjust prey of so many souls dispossessed him of his tyranny and confounded and scorned his boldnesse termes taken from victorious and triumphant captains Powers see upon Ephes. 6. 12. In it the Italian in him namely in Christ crucified Others in it namely in the crosse Others in himself V. 16. Let no man seeing that by Christs death all that was figured by the Ceremonies is fulfilled and that therefore the use of them is disannulled let no man attempt to impose Laws upon your consciences concerning them to condemn you if you do not observe them V. 17. A shadow namely signes and transitory figures The holy namely the substance and spirituall reality of all these mysteries opposite to ancient Ceremonies as the body is to the shadow V. 18. Let no man suffer no man to usurpe that power over your consciences as to command them and declare them guilty in these things Others let no man get away the goale from you or the reward due to him that overcommeth at wrestling or running that is to say Let him not hinder nor disturbe you in the course of your vocation so that you may not obtain the reward of everlasting life see Gal. 5. 7. Philip. 3. 14. Humility namely a false and vain humility used by false Doctors under a pretence of calling upon Angels as Mediators between God and men when as Christ is the onely Mediatour Intruding rashly undertaking to establish new Doctrines and Laws concerning the service of God beyond that which is revealed concerning it in his word 1 Cor. 4. 6. Peradventure he hath a relation to their curious and bold assertions which they had concerning the offices and degrees of Angels By his fleshly namely by his carnall and corrupt understanding V. 19. The head namely of the Church which is Christ alone see the Exposition of all this upon Ephes. 4. 15 16. Having nourishment the Italian being furnished namely with life vigour nourishment and all other good things without desiring any part thereof from Angels or any other creatures Knit together namely gathered together and united in Spirit which also seems specified to consute the false doctrine of seducers namely that Angels are means of a conjuction between God and men and between men themselves Of God namely that true spirituall and divine increase whereof God is the Author in his beleevers in Christ and by his Spirit whereby they come neerest to God see Ephes 3. 19. V. 20. If ye be dead namely by vertue of your spirituall conjunction with Christ participating of the benefits of his death to redemption and the resemblance thereof in the mortifying of sinne which are the two accomplishment of all ancient Ceremonies the use whereof is also disannulled Rudiments the Italian Elements see upon Gal. 4. 3. 9. Living in as though you were yet in the Schoole of these earthly and bodily figures and Ceremonies whereas under the Gospell you live as it were in heaven in life liberty and power of the Spirit see Phil. 3. 20. So is the word World used Gal. 4. 3 9. Heb. 9. 1. V. 22. Which all namely which Ordinances consist in outward and corruptible things and of themselves can neither defile nor sanctifie and the significant vertue which they had under the Law is now utterly disannulled see Mat. 15. 11 17. Rom. 14. 17. 1 Cor. 6. 13. Heb. 9. 9. Of men who of their own authority would re-establish the use of these things which the Lord hath taken away by his Gospell V. 23. Will-worship namely Gods service arbitrarily appointed or with a good intent and will but without any command or approbation from God In any bonour namely these observances of these false teachers do not aime at the abstaining from fornication and luxurie wherein consists the true honour and holinesse of the body Rom. 1. 24 26. 1 Cor. 6. 18. Thess. 4. 4. but at the abstaining from meats which are things indifferent and can neither defile nor sanctifie see Mat. 15. 11. 1 Cor. 6. 13. To the satisfying namely in abstinences and distinctions of meats CHAP. III. Vers. 1. SEek endeavour to live the spirituall and Angelicall life elevating your hearts and mindes towards Heaven after your spirituall resurrection and imitation of Christ setling no more your affection nor any opinion of holinesse upon earthly things V. 2. Set your affection upon the Italian think upon See Rom. 8. 5. V. 3. Dead namely with Christ not onely to sinne by being freed from it and by having no more commerce with it but likewise to the ceremonies of the Law Col. 2. 20. Your life you are already made living in Christ in the participation of Gods grace and in the communion of his Spirit but yet the perfect state of spirituall life in the full fruition thereof is not
and foment this light and this fire of the gift of the holy Ghost and especially of those gifts which have a relation to the holy ministery See 1 Thes. 5. 19. 1 Tim. 4. 14. By the putting for God did joyn his grace and power to his sacred Ceremony which was appointed by Christ did then likewise begin the miraculous gifts of his Spirit Act. 8. 17. 19. 6. Of my hands it should seem that by the imposition of St. Pauls hands Timothy received the miraculous gifts and by the imposition of the Colledge of Elders hands 1 Tim. 4. 14. he was installed in the ministery with a publique blessing V. 7. For God the meaning is kindle up Gods gift and doe not let it goe out nor be smothered up through bodily feare For such a kinde of feare is no wife the worke of Gods Spirit but is quite contrary to it Which is here said because that peradventure the Churches afflictions and especially St. Pauls had terrified and affrighted Timothy Of love namely a holy love of God and of Christ with which the beleever being enflamed doth freely suffer all manner of adversities Of a sound mind by which the holy Ghost restoreth the troubled soule to tranquillity and keepes away such turbulent passions as feare it Others of moderation wisedome and of a sound understanding V. 8. The testimonie of the Gospel or of the free profession and preaching thereof Be thou partaker dispose thy selfe to beare couragiously thy part of the crosse which is joyned to the profession of the Gospell Or professe them publiquely that in the Gospels cause for which I suffer thou hast all things common with me According to being upheld by the strength of his Spirit or making use of his power therein and not trusting in thine own strength nor in worldly means V. 9. An holy by a Divine and Heavenly and not by a humane calling or by which we are sanctified Given us which hath been used towards us in our everlasting election In Christ See upon Eph. 1. 4. V. 10. Abolished hath perfectly freed his from eternall death so that for them there is no more death he having abolished the cause thereof which is sinne and also taken away from corporall death the sting of curse and the power of keeping his members and beleevers perpetually under it 1 Cor. 15. 54 55. Through the Gospel seeing that in it is set down not onely the knowledge of this spirituall life but also the fruition of it by faith V. 12. That which I have committed that is to say the right to the crowne of eternal life is already mine through his grace though I am not yet possessed of it but he himselfe keepes it safe for me to give it me at his appointed time 2 Tim. 4. 8. Or he meanes according to the Hebrew phrase the soule departing out of the body Psal. 31. 5. Against that day or untill that day namely untill Christs comming to judgment V. 13. The forme namely the doctrine which I leave as a patterne or example for all men to imitate as wel in the substance as in the manner of teaching it See Rom. 2 20. 6. 17. Sound See 1 Tim. 6. 3. In faith by these words he signifieth either the two principal parts of Christian doctrine Or the two vertues by which the Apostle had taught it as 1 Tim. 1. 14. or by which Timothy was to keepe it Which is namely the spiritual faith and love which Christ teacheth and frameth in all the true members of his body V. 14. By the holy Ghost namely by his power and grace which thou oughtest carefully to employ to this effect V. 15. Which are in namely the Christians of Asia who until that time had kept company with Paul See a Tim. 4. 10 16. V. 18. Of the Lord namely of him himselfe or of the Lord for Jesus Christ his sake Unto me or generally to the whole Church CHAP. II. Vers. 1. IN the grace in the lively feeling and firme apprehension of Gods grace by vertue of the reconciliation made by Christ or in the gifts and in the power of the holy Ghost which are bestowed upon all those who are members of his body Or in the sacred calling which thou hast in Christs service as Rom. 1. 5. Eph. 3. 8. V. 2. The things namely the doctrine of the Gospel and the precepts of the sacred ministery Commit thou namely in teaching and maintaining them in the publique office of Pastors V. 3. Thou therefore this is spoken in the sequel of verse 11. V. 4 With the affaires namely in other affaires and employments of an ordinary course of life which might draw him away V. 5. Strive for masteries 〈◊〉 publique sports and exercises as Fencing or Wrestling c. Lawfully namely according to the laws of the exercise accomplishing all the actions therein required even to the last V. 6. Must be first as I exhort thee to be faithfull in thy labour so I do assure thee of the reward according to Gods infallible promise V. 7. The Lord give thee he confirms this exhortation because that Timothies endeavour should not be in vain but being upheld by the Apostles prayers it should be blessed by God with a great increase of lively light and understanding Or he means I do desire this of God for thee do thou therefore likewise endeavour thy self therein that my desire may not prove vain by thy neglect V. 8. Remember so that by the hope of thine own blessed resurrection which depends upon Christs thou mayest be strengthned and born up in all thy troubles 2 Cor. 4. 13 14. V. 9. Wherein namely in the preaching and ministery whereof Is not cannot be stayed nor hindred Phil. 1. 12. V. 10. Therefore namely through the faith and hope I have which is grounded upon Christs resurrection For the Elects sake not onely for having preached the doctrine of salvation to them but likewise to give them a lively example and confirmation in faith patience and perseverance 2 Cor. 1. 6. and 4. 15. Which is whose foundation and onely cause is Christ and cannot be obtained by any other means but by the union with him through faith V. 11. It is a lawfull namely that a Christian ought voluntarily and constantly to suffer for Christ as he hath said before V. 13. He abideth that is to say this deniall on Christs side doth not make him any way fail in his duty but in him is an act of loyall righteousnesse which he alwayes performeth whereas in men it is perfidiousnesse V. 14. Before the Lord calling him to be a witnesse of this command and a judge against the breakers of it see 1 Tim. 6. 13. That they strive not that in matters of faith and religion all vain curious and sophisticate disputations and all passionate altercations may be avoided which produce no edification V. 15. Dividing the Greek terme is taken from the laying straight of high wayes or from drawing the lines of
of which it is said that God resteth himself after he had made an end of creating his works for as aftet that God as one should say did retire himself to the quiet enjoying of himself and of his glory and blessednesse So beleevers being by death freed from the works of this life and from all sinnes and troubles shall live together with God in perfect rest of glory Rev. 14. 13. V. 4. He spake namely God speaking in the Scriptures V. 6. Seeing therefore seeing there is a rest like unto Gods rest and that some must enter into it as it appears by the comparing of those two passages which cannot be done but onely by faith seeing the others were for incredulity excluded out of it God would by David admonish the Church that he had appointed a certain time namely that of the preaching of the Gospell in which he would for the last time and at full propound his promise of eternall rest inviting men to enter into it by faith with threatnings to unbeleevers to banish them from it for ever It remaineth seeing this stands firme and irrevocable by Gods order and that this promise is not yet performed Of unbeleefe or rebellion V. 7. Again besides his old time of patience with the Israelites in the wildernesse In David namely in his Psalms After so long namely after the entring into the land of Canaaâ— which was the rest out of which the unbeleevers of those dayes were excluded V. 8. For if he proveth that there is another rest besides the ancient rest in the land of Canaan for if all the promise of Gods rest had been accomplished at the entring into the land of Canaan with Joshua God needed not to have exhorted them by David not to harden themselves against his voice upon pain of being excluded out of his rest into which they were gathered long before V. 9. A rest the Italian 〈◊〉 Sabbaths rest namely a spirituall sacâ—ed and divine rest from all works sinnes and troubles of this present life to live wholly to God V. 10. For he he gives a reason why he had called an everlasting rest a Sabbaths rest namely because in it a man obtains a rest like unto Gods rest V. 11. Fall that is to say Perish as anciently the children of Israels bodies fell dead in the wildernesse Numb 14. 29 32. After the same namely in imitation of the same sinne or by such another exemplary punishment V. 12. For to draw away the Hebrews from sinning against Christ that great Prophets word he shews the terrible power of it against Hypocrites and unbeleevers The word he attributes that to Gods Word which belongeth to God himself or to Christ working by it and mortally wounding the unbeleevers and rebellious mans soul by a true feeling of Gods curse and against which there is no defence nor remedy seeing it doth penetrate into all parts of man see Isa. 11. 4. and 49. 2. Revel 1. 16. and 2. 16. and 2 Cor. 2. 16. To the dividing namely so far into man that it divides the very soul c. Figurative termes taken from a well ground and sharpned knife which doth so peece-meal cut out the â—arcase of a beast that it pierceth through every joynt be it never so straight or small Now the soul is here represented as a body whose principall parts are the soul that is to say the animall and sensuall part and the Spirit that is to say the intellectuall and rationall part and by these divisions and dismembrings of the inner parts is meant the totall slaying and destruction of the soul. A discerner of the Italian Is the judge of in as much as the conscience being lively touched doth redargue those thoughts and intents in man himself on Gods behalf see Acts 2. 37. and 19. 18 1 Cor. 14. 24. man being not able to shun this judgement neither by flight nor by hiding himself V. 13. Opened unto the Greek word signifieth a body lying upon the ground with its face upward With whom we have the Italian to whom we must give an account or of whom we speak V. 14. That we have seeing we have said Heb. 3. 1. that Christ is the chief Apostle and Priest of the Church as by the first qualitie you have heard how dangerous it is to not beleeve in him or rebell against his word so by the second of Priest consider how profitable and saving it will be for you to cleave unto him by faith perseverance That is passed into namely who after he had fulfilled all parts of his priestly function upon earth is entred into Gods most inward presence there to make intercession for the Church perpetually to the likenesse of the high Priest under the Law who went once a yeer into the Sanctuary Levit. 16. 2. to shew that if Christ hath accomplished his work and doth make the fruit thereof eternall by his intercession man ought also to perform his duty by perseverance if he means to partake of that fruit Our profession the Italian the confession that is to say the profession of Christian faith and religion in words and deeds see Rom. 10. 9 10. V. 15. Which cannot that is incapable of being moved to compassion towards us sinners and afflicted persons to relieve us according to his office either not knowing or having not tried our miseries Heb. 2 18. or wanting power to aid us as it would have been if Christ himself being righteous had not suffered for us unrighteous Tempted that is to say afflicted exercised and tried by all manner of torments and troubles Without sinnâ— there being no cause of those evils in him he paying that which he did not owe Psal. 69. 4. Isai. 53. 9. 1 Peâ— 3. 18. or without corrupting any of his sufferances by any act of sinne but with a most perfect obedience patience and charity which makes his sufferings meritorious before God to give satisfaction for sinners Others except sin V. 16. Unto the throne that is to say to God proceeding not as an inexorable Judge Psal. 97. 〈◊〉 but as a Soveraign Prince appeased and propitious granting his grace and pardon to absolve save and defend CHAP. V. Vers. 1. FOr evâ—â—y he proves by all the properâ—ies of a Priest that Christ is one indeed as he had said Hebr. 4. 15. Taken from namely a humane Priest opposite to Christ who is true God vers 〈◊〉 and likewise true man vers 7. For men namely to present themselves before God for man with sacrifices and prayers and to be a means to work his peace Gifts the Italian offerings this word set down as different from sacrifices signifies the offering of things that have no life V. 2. Who can have who by the lively feeling which he can have of other mens miseries which he trâ—eth in himself may be capable of being touched with hearty compassion to relieve them by his sacrifices and prayers inflamed with charity and zeal With infirmity namely with sinne which being
referred to Christ ought to be understood onely of the miseries and punishment of sinne wherewith he hath burthened himself and not of any guilt in him V. 4. And no man that is to say He cannot be a lawfull Priest in the Church unlesse he have his calling from God by the wayes and according to the Laws which he hath appointed V. 5. Christ as he is man he did not put himself into this glorious dignity and office and as he is the Son of God he hath no will separate from the Fathers who is the spring and originall of all things But he the meaning is not that the Sonne hath been made high Priest by these words of Psal. 2. but plainly that he was so made by the everlasting Father described by this circumlocution V. 7. Who namely Christ In the dayes whilest he was yet in the world in the course of his obedience and humiliation living a terrestriall and animall life opposite to the glorious and spirituall state of the celoâ—â—iall life see 1 Cor. 15. 44. 2 Cor. 5. 16. When he had this is to shew that the substance of Christs Sacrifice consisteth not wholly in his corporall death but much more in the torments and anguishes of the soul which he in his life time suffered for sinnes of the curse whereof he drank the cup in the unspeakable feeling of Gods wrath and in the inâ—â—â—able suspension of the sweet influence of Gods love upon his humanity With strong crying he â—â—â—th a relation to Christs last agonies and servent prayers which are set down by the Evangelists Uâ—to him namely to God the Father who might have freed him from the passage to death if his counsell to save the world thereby had not been against it Matth. 26. 33. Mark 14. 36. and likewise could after he was dead according to this said order make him live again by a glorious resurrection Was heard God having according to Christs intention in his prayer strengthned and born him up in his horrible terroâ—â—s conflicts and agonie Luke 22. 43. He feared which in Christ was aâ—â—er and plain naturall affection apprehending an unspeakable future evill and pain without diffidence vice or excesse V. 8. Learned he that is to say besides what he was in regard of his father by his own nature namely his everlasting Sonne he of his own wil took upon him the new quality of obedient servant Philip. 2. 8 and through divers degrees of sufferings was prepared for the last point of them which was the death of the crosse Or he tried in effect and felt how faâ— that obedience did binde him to which he had subjected himself by his office of Mediatour V. 9. Made perfect the Italiâ—an fully consecrated namely by his death in which he did not onely fulfill all things for us John 19 30. but he himself likewise came to the height of his priestly office having in himself the foundation of the beleevers salvation by his death and by his resurrection all the means to apply it unto them see Luke 13. 32. That obey him by true faith answerable to Gods calling V. 10. Called being after his death resurrection and ascension into Heaven really invested with his full power and his Priestly and Kingly dignity joyntly as Psal. 110. 4. it is said that he was installed in his priesthood sitting already at Gods right hand Psal. 110. 1. After the order of which Priesthood in its singular properties and circumstances Melchisedech was a signe figure and example Now even from this place the Apostle begins to shew in what Christs priesthood was different from the Leviticall which he will begin again to treat of more largely Chap. 7. V. 11. Of whom namely of Christ compared with Melchisedech And hard in regard of your dulnesse and incapacity Dull of hearing Stolid and of a dull apprehension in spirituall things like as for want of exercise the memâ—ers become benummed and stiffe see Matth. 13. 15. V. 12. For the time namely since you were first instructed in Christian Doctrine First principles that is to say the first rudiments and as it were the alphabet of Gods word V. 13. For every one high and profound Doctrine is no fittinger for those who are novices in matters of faith then solid food is for little children for that requires a strength equall and proportionable to apprehend and digest it by meditation wherein a spirituall judgement is necessary confirmed by much use and practice which such novices have not In the word namely in the doctrine of the Gospell whose subject is the true and onely righteousnesse of faith Rom. 1. 17. Or he knoweth â—ot yet how to 〈◊〉 which is the true pure and holy doctrine from that which is not V. 〈◊〉 Of full age the Italian accomplished a term signifying ripe age and one that is come to be a compleat man as 1 Cor. 14. 20. or one that is a good proficient in holy matters as 1 Cor. 2. 6. By reason of use by a certaine firme and permanent quality and faculty produced in beleevers by the holy Ghost by reason of a long and continuall practice and study Their senses namely their judgement and understanding CHAP. VI. Vers. 1. LEaving a terme taken from those which runne 〈◊〉 at publike sports when they first set 〈◊〉 The meaning is advancing ourselves to the utmost of our power beyond those first principles in the understanding of Christian doctrine Unto perfection namely to the highest degree of knowledge feeling and beliefe of these things to which man can attaine in this world beâ—itting persons who are of full age in the inward and spirituall man Eph. 4. 13. Phil. 3. 15. and by this means to the perfection reserved for the Kingdome of Heaven 1 Cor. 13. 9 10. Not laying againe returning no more as from the beginning to instruct and resolve you in the first grounds of the Christian Catechisme as in a doctrine which you have forgotten and is become unknowne and uncertaine unto you like a building which is wholy ruined and must be built up againe from the foundation Of repentance these are the heads of Christian doctrine which were taught little children and novices in a plaine lowly and rough manner From â—edd worâ—es namely from all actions of man out of Gods grace wherein consists spirituall death who are deprived of the life and light of Gods Spirit are vicious and corrupt and cannot bring forth any fruit of life Rom. 8. 6 13. Heb. 9. 14. V. 2. Of the doctrine namely concerning the signification vertue and use of the Sacrament of Baptisme formeâ—ly administred generally at certaine times Oâ— conceâ—â—ing the more common and necessary arguments of faith upon which were examined those who were baptized being of any growne age Or the fathers who presented their children to be baptized and answered for them upon these questions See upon 1 Pet. 3. 21. Of laying 〈◊〉 which was a ceremonie joyned to baptisme for a signe of blessing and consecation
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 diâ— that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testaâ—or is dead for before his death he may alter his wiâ—l at any time so long as he is alive V. 18. Whereupon He proves by the ancâ—â—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
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
consists true righteousnesse and justice which contrariwise is performed with mildnesse and patience c. V. 21. Wherefore This is a second consequence drawn from Verse 18. The meaning is that likewise also because God hath regenerated us let us put off all vices even as little children that are newly borne are washed and cleansed from the pollutions which they brought from their mothers wombe Receive Give it more way authority and absolute command over you Ingrafted which God hath not onely outwardly propounded unto you but hath also rooted it in your heart by his Spirit to live and operate in it see Jer. 31. 31. V. 22. Doers True and real observers in heart and in effect in faith and obedience V. 23. If any that is to say for want of will and zeal to performe Gods Word the knowledge of it becomes unprofitable to salvation making no lively impression but serving onely to represent its own deformitie and contrarietie unto the conscience and that so sleightly that man is not thereby brought to Repentance V. 25. Who so looketh that is to say hath by a deep meditation and lively Faith taken hold of Gods Word to be by it changed into the same image 2 Cor. 3. 18. Law He calleth the Gospel so which containeth the accomplishment of what the ancient Law had but onely begun that is to say Christs perfect righteousnâ—sse by which all believers are freed from the curse and from death and also teacheth and by the power of the Spirit worketh the true perfection of an holy life consisting in a continuall Regeneration to Gods Image by which the believer serves God with a free will and is no more subject to the devil nor sin see Rom. 8. 2. Gal. 4. 22 31. A doâ—r by Faith which is the first worke of the Gospel John 6. 29. 1 John 3. 23. and the foundation and root of all the rest then by new obedience and holinesse of life V. 26. Seem to be or thinkes to be Deceiveth doth falsly deceive and flatter himselfe by this vain shew of pietie V. 27. Is this that is to say is alwayes joyned with true charitie and holinesse and by these vertues sheweth what it is To visit under this kinde are contained all the duties of Christian charitie CHAP. II. Vers. 1. HAve not Let not carnal respects darken the sound judgement of your Faith but that you retain a true feeling of Christs spiritual glorie in him and in his members and honour the Head in them of what condition soevet they be take heed of despising any one and especially such as Christ hath raised higher in the honour of true Christian vertues Others translate it have not the Faith of our Lord Jesus Christ with respect of persons V. 2. Assemblie namely in your holy and Ecclesiastical Assemblie V. 4. Are yee not then partial the Italian Have yee not made a difference that is to say do not you shew that instead of being sound in the judgement which you ought to give of persons belonging to the Church according to their spiritual qualities without any other respects you are dazled and busied after the worldly lustre Of evill Whose onely intention is not uprightnesse but do counterpoise it with other perverse respects by which they suffer themselves to be transported V. 5. Chosen doth he not for the most part call the poor to his knowledge and grace rather than the rich and great ones and even amongst believers doth he not bestow most spiritual graces upon those who are needie of temporal goods V. 6. Do not This may be understood either of the enemies of the Gospel who might sometimes either through curiositie or upon some other occasion come into the Christians Assemblies or of rich men that were Christians by profession and committed such violences which were much used amongst those who were powerfull in the world Draw you raising unjust suites against you V. 7. Blaspheme If this be understood of Christians the meaning is that they give occasion of blaspheming Christs Name by their excesses see Rom. 2. 24. By the which from whence you take and bear the sacred and glorious Name of Christians V. 8. If ye fulfill the Italian if ye truly fulfill if in your honouring those which do you wrong your onely aime is to observe Gods Law and to love your neighbour in general you doe a good and holy worke but if you have any carnal respects therein it is no longer a charitie but flatterie or some such like vice and if it be joyned with contempt of the poor it is partialitie and want of equal charitie The royall that is to say Gods soveraigne and supreme Law opposite to all lawes of men who are but onely ministers V. 10. For whosoever he proves that they do transgresse the Law as he had said â—hough it seemed to be but in the least point Guiâ—ty according to the rigour of the Law he is subject to condemnation as well as if he had broken all the Commandments one by one for the Law is but an indivisible total and requires perfect obedience in each part Deut. 27. 26. and the same Majestie of God is contemned in one onely sin as well as in all and the breach of one precept proceeds from the same cause as the breach of all namely for want of loving God and from mans corruptnesse V. 12. By the Law of that is to say by the Gospel which indeed freeth mens consciences from the curse and from the terrours of the Law but yet bindeth them to a new obedience especially in what belongeth to charitie see 1 Cor. 9. 21. Gal. 2. 19. V. 13. Rejoyceth the Italian glorieth that is to say this mercifull affection in a Christian is a certain pledge of the mercie which he shall obtain at Gods judgement whereupon he confides and triumphs against all terrours and temptations V. 14. A man say that is to say if he boast himselfe and make an outward profession of a shadow or shew of faith and not of a true and lively faith which is inseparable from good workes because that by it the believer is united to Christ and Christ by it dwelleth in his heart Ephes. 3. 17. and regenerates and sanctifies him by hâ—s Spirit Rom. 8. 9. V. 15. If a brother As charitie in words vvithout effects is but a false maske so is Faith vvithout Workes likevvise V. 17. Faith namely the bare knovvledge and profession of the true God and of Christ opposite to heathenish and Jevvish superstitions c. vers 19 and yet not joyned vvith a lively persvvasion of Gods grace in Christ and vvith a true union vvith him vvhich alvvayes brings forth a fervent charitie towards him Luke 7. 47. and makes Christ live in the believer by his Spirit Gal. 2. 20. V. 18. Yea a man This hypocritical Faith is not onely dead in it selfe but may also be known to be such by comparing it to a believers lively and active Faith so that the
Sinnes for punishment and reformation whereof the Lord hath punished him with sicknesse V. 20. Shall save that is to say Shall be the instrument of another mans salvation and of grace for himself because that the Lord will reward this his charity by a more expresse and abundant feeling of his pardon towards him who peradventure is laden with many sinnes see Rom. 11. 14. 1 Corimb 9. 22. 1 Tim. 4. 6. ⧠THE FIRST EPISTLE generall of St. PETER the Apostle ARGUMENT THis Epistle containeth three principall heads the first is a large representation which the Apostle makes to the Iews which were turned Christians of the inestimable benefit of redemption and salvation which having been destinated for them from everlasting was acquired and accomplished by Christ and communicated by the Gospell and possessed by them in the hope of everlasting life and glory The second is a strong perswasion to the fruits of faith and holinesse of life as well in the generall calling of all beleevers as in the particular callings of each person and condition The third is a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith and of the Name of Christ. CHAP. I. Vers. 1. TO the namely to the Jews dispersed out of their own countrey into those Provinces and converted to the Christian faith V. 2. Elect separated from the world by Gods effectuall calling which is the execution of the eternall election The foreknowledge the Italian preordination the Greek foreknowledge that is to say A decree made by Gods knowledge and judgement Rom. 8. 29. Through sanctification sanctifying you really by his Spirit to whom it belongs to make Gods vocation firm and effectuall 2 Thess. 2. 23. Unto obedience that by faith making you obedient unto the Gospell you may be partakers of the benefit of the Lords death for the remission of your sinnes Or he declares the two ends of the beleevers vocation which are the justification in the blood of Christ and the new obedience through the sanctification of the Spirit V. 3. Unto a lively hope namely to conceive a lively still growing and operating hope of celestiall goods by meanes of the spirituall regeneration which is the true seed and pledge of eternall glory By the resurrection namely by vertue of Christs resurrection which is the fountain of regeneration Rom. 6. 5 11. Coloss. 2. 12. and likewise the foundation of our future glory 1 Cor. 15. 18 20 21. Ephes. 2. 6. V. 4. To an inheritance to gain us the right unto it and make us capeable thereof as being made the children of God Incorruptible by these titles he sheweth How that as celestiall goods are everlasting and without any impurity of sinne beleevers ought likewise to be such by the gift of the holy Ghost which causeth them to put off these two qualities namely of sinne and finally also the weak conditions of a sensuall life see 1 Cor. 15. 50. V. 5. By the power by his power which onely works effectually in this defence against all assaults and deceits of the enemies John 10. 29. and is lent man by meanes of a true and lively faith Are kept that is to say Preserved against all dangers of losing their salvation John 17. 11 12 15. Jude 1. Unto salvation namely to be made possessours of the chief end and perfect fulnesse of it V. 6. Wherein namely in the certainty of this inviolable safegard of God and in the earnest which he hath given you of the promised salvation by means of your regeneration If need be whereby the necessity of God will must impose upon you the Law of â—â—voluntary obedience Temptations that is to say Trials and exercises of afflictions Iames 1. 2. V. 7. The triall namely your faith well tried and standing to any souch Might be found before God V. 9. Receiving having even in this very world the first fruits of the fruition of salvation after which undoubtedly shall follow the fulnesse thereof V. 10. Have enquired by a fervent desire and expectation That should come the Italian that is come or that was received for you or which was to be communicated unto you V. 11. Of Christ which is that Spirit by which all the Prophets were inspired and have spoken and which proceeds from the Father and from the Son and whose gifts presence and power have at all times been dispensed by Christ head of the Church and supreme Prophet of it see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19. V. 12. That not namely that they foretold and preached the mysteries of the Gospell the full manifestation and fruition of which should not happen in their times but in ours With the holy Ghost that is to say Being inspired by it Which things that is to say Which things are so admirable and excellent that the full knowledge thereof is much desired and is wonderous amiable even to the very Angels who cannot be satisfied with the contemplation and the height thereof with extreme wonder and rejoycing V. 13. Wherefore namely seeing you are come to that holy and so much desired time see Rom. 13. 11. 2 Cor. 6. 2. Gird up being continually free from worldly cares and affections and prepared for the race and voyage of the heavenly vocation a terme taken from travellers of those dayes in which they used to gird up their long garments that they might be the more fitting and ready for travell but particularly it is taken from the Israelites when they came out of Egypt Exod. 12. 11. V. 15. Hath called you to unite you unto him which cannot be done unlesse you be holy as he is Psal. 5. 4. V. 17. Of persons namely of their outward qualities of titles shew or condition but looks onely to the reality of true holinesse and obedience Of your journeying namely this present life which is an absence from our true heavenly countrey In fear with all reverence care and heavenly humilitie V. 18. That ye were not and consequently that so great a gift requires an equall gratitude From your vain from your unfruitfull works of darknesse Ephes. 5. 11. and from all false doctrines and religions V. 19. As of a namely who is the substance and the truth of that figure of the Paschall Lamb by whose blood the Israelites were delivered V. 20. For you namely for your salvation V. 21. By him Christ manifesting the Father unto us by his word and creating faith in us by his Spirit and also he only having made him propitious unto us that we might put all our confidence in him That your he saith so because that by Christs exaltation the Father sheweth that he is pleased with us which would not be if Christ had remained dead 1 Cor. 15. 14 17. and also because that being fulfilled in the head we are certain that it shal likewise be so with the members and because that Christ ascended into Heaven he makes intercession for his beleevers to
there was some passage over Iordan there as the Hebrew name importeth Others reade it Bethany but then it must be another besides that of Iohn 1 18. V. 29. The Lambe him whom God hath appointed to make expiation for sinne and take away the bond and kingdome and punishment of it by offering his own person in a sacrifice acceptable to God figured by the daily immolation of Lambes under the law the signification of all which hath been accomplished by him And it is more likely that the similitude is drawne from the Lambes of the daily sacrifices then from the Paschall Lambe which savoured more of a Sacrament in application of the expiation made then of an offering in making of it Now it should seeme that this meeting of Christ Iohn happened after Christs return out of the Desert where he was tempted by the Devill V. 31 I knew him not not by sight before God had revealed him to me when Christ came to my baptisme and did afterwards confirme it by the sight of the Dove The meaning is there is no collusion between us seeing that I did not know him but only by divine revelation which was given me because that I shou'd make him knowne V. 32. Bare record namely after the second manifestation of Christ by the token of the Dove V. 34. Is the Sonne whom the Prophets had declared should be the Messias Psal 2. 7. 12. Isay 9. 6. V. 39. The tenth so that there were but two houres of day more This seemes to be noted to shew the short stay that they made with him at that time and to distinguish this first degree of their vocation from the other Mat. 4. 18. after which they remained continually with the Lord. V. 41. First it should seeme he meanes that the afore said two Disciples being gone to look for Peter Andrew found him first V. 42. Cephas a Syriack word which signifieth stone See upon Matthew 16. 18. V. 45. Of Nazareth namely that hath his ordinary abode there V. 46. Said unto a him this is grounded upon this that Nazareth was in Galilee a countrey much mixed and infected with paganisme And also because the Galileans were a more grosse and idâ—otish people V. 49. Thou art the King a word proceeding from divine inspiration joyned to the admiration of that act of Deity namely for to see those things which are out of his presence V. 51. Hereafter that which I have told thee is but a smal essay of my Godhead which now after my baptisme when I shall have enâ—ed upon the publike exercise or mine office I will make to appeare more fully 〈◊〉 you by the ervice which the Angels shall do me continually Mat 4. 11. Luke 22. 43. Iohn 12. 29. And he seemes to allude to Iacobs ladder Gen. 28. 12. CHAP. II. VER 1. THe third day namely after the afore-said discourses or after his returne out of the wildernesse Iohn 1. 29. 43. Of Galilee an addition to distinguish this City from another of the same name which was in the Tribe of Asher Ioth 19. 28. Surnamed Cana the great V. 3. They have no this sheweth that the holy Virgin after Christs baptisme did more cleerely know his divine power which she desires him to shew in this present case of necessity V. 4. What have I Christ after his baptisme being come out of his private life and entred into the exercise of his sacred office did no more yeeld such humane submission to his mother as he did before Luke 2. 51. See Mat. 12. 48. and therefore he receives neither prayer nor admonition from her to shew that in the unfolding of his divine power he did use his own absolute free will according to his own wisdome and also that he is the onely intercessor towards his father and that none can be an intercessor towards him Mine hours I will doe the miracle which thou requirest but the moment of time prefixed by my Soveraigne will is not yet come See Iohn 7 8. V. 6. After the manner to serve for those frequent washings which were appointed by the law or were brought in by tradition Mark 7. 3 4. V. 11. Beleeved that is to say were confirmed in the faith which was as yet tender and feeble in them V. 12. His brethren See Mat. 12. 46. V. 13. Went up according to the law Exod. 23. 17. Deut. 16 16. V. 15. He drove them an act like to that Matth. 21. 12. yet not the same V. 18. What sign shew us thy calling and authority receaved from God to reforme customes in this kinde which have hitherto beene approved of Though indeed it was not a generall law that every Prophet should verifie his vocation by miracles Iohn 10. 41. V. 19. In three Christ will not shew them any miracle because the doing of it dependeth upon his good will and pleasure and because that in that act which he had done it being evidently good and laudable there needed no ex raordinary proofe and because they thorow their incredulity were unworthy of it And therefore hee referres them to his resuâ—rection and glorification by which the truth of his person and office would cleerely appeare See Mat. 12. 40. Rom. 1. 4. V. 20. This Temple some referre this to the restauration of the Temple made by Zorobabel others to the reparations and beautifyings which Herod added to it A worke which had already lasted six and forty yeares and lasted a long while after that V. 24. Did not commit knowing the hypoerisie and inconstancy of many of them he did not admit them into his ordinary society as he did his trusty Disciples but did keepe himselfe from them CHAP. III. VER 2. By night for feare of the Iewes persecution Iohn 7. 13. and 9. 22. and 12. 42. and 19. 38. V. 3. Except a man if of the sonne of Adam corrupt in his own nature and the sonne of wrath he doth not become the sonne of God by adoption of grace and regeneration of spirit V. 5. Of water he seemes to intimate two distinct and severall parts of this change and by water he meanes the expiation and remission of the sinne and by the Spirit the whole worke of regeneration and inward sanctification of man Or he sheweth the ordinary externall meanes of this regeneration which is baptisme and the internall power of the holy Ghost by which it hath all its efficacy V. 6. That which is a man who is naturally engendred by his father and mother who are defiled with sinne is also defiled for all things do participate of the quality of their originall and therefore hath in him the cause of death and no disposition to life Contrariwise man regenerate by the Spirit being made spirituall hath the seed of everlasting life in him according to the order and infallible consequence that the flesh is to death and the Spirit is to life Rom. 8. 13. Gal. 6. 8. Of the flesh this word signifieth here as well as in
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he