in such things and they become their daily food V. 18 The path The just alwayes increase in the light of knowledge and faith in God and in all good direction and blessâ—n from him untill they attaine to the height of eternall glory See 2 Samuel chapter 23. verse 4. Job chapter 11. verse 17 Psalme 97. verse 11. V. 19 The way The wicked live in a profound ignorance of GOD and of his truth and will wherefore they cannot direct their actions to any happy end and they fall into miseries which they can neither fore-see nor avoyd See Job chapter the fifth verse the foureteenth and chapter the twelfth verse the five and twentieth V. 22. That finde them Namely to those to whom they are revealed by speciall grace Health Or Physicke To all Namely to their whole bodies V. 23. With all diligence The Italian Above all keeping Or keepe thy heart from all things which it ought to be kept from Out of it That is to say as the heart is the spring of the life of the whole body so that if it bee wounded death must needs follow So from the principall and predominating part of the soule which the Scripture calleth the heart of the soule depends the life and spirituall subsistence of all the rest therefore it must be very safely and carefully kept V. 24. Perverse lippes Namely all fraud lying and dissimulation V. 25. Thine eyes A terme taken from those who alwayes looke before them as they goe because they will goe the right way and not stumble which every faithfull man is to imitate in his course of life V. 26. Ponder The Italian Levell That is to say let all thy actions bee according to Righteousnesse and Justice like unto a straight and plaine way CHAP. V. VERSE 2. THy lippes That thou mayest alwayes have the gift of speaking wisely and like one that is well instructed V. 3. For the lippes The meaning is that thou mayest through the wisdome of thine understanding and thy words be able to withstand any seducement especially of unchast women Of a strange See upon Prov. 2. 16. V. 4. Her end All that comes of her acquaintance is nothing but all manner of unfortunate chances displeasures and hot repentance V. 5. Her feet She walketh a great pace to eternall perdition and leadeth others along with her V. 6. Her wayes She useth all the art she can to draw men insensibly so farre into her love and into the labyrinths of her vices that they may not know how to come into the way of vertue or happinesse any more V. 9. Thine honour Namely the flower of thine age the strength of thy body and the excellencie of thy wit and together with that all thine honour and reputation Unto others The Italian To strangers Namely to Whores who for the most part are pittielesse griping and cruell ayming at nothing but the ruine of their lovers V. 10. With thy wealth Or with thy strength that they may not spraine thy sinewes and make them weake and feeble Thy labours Namely thy wealth which thou hast attained to by much labour V. 11. Mourne The Italian Roare bewaile thy former follies bitterly and have no remedie for it V. 14. I was almost there is almost no evill nor misery that I have not fallen into even in the sight of all the world with publike shame Others hold them to bee the words of a sinner not altogether desperate who acknowledgeth his errors and is somewhat inclined to turning V. 15. Drinke A figurative instruction concerning the chast and holy use of lawfull matrimonie See Prov. 9. 17. V. 16. Dispersed This may be understood of the happie off-spring which is borne in wedlocke or of the good savor example and edification which is given to others by such a laudable kinde of life and conversation V. 18. Rejoyce Take thine honest delights with her according to the Lawes of God and nature V. 19. Hinde And Roe Harmelesse beasts that have no gall and very loving in their kinds pourtraitures of a vertuous woman apt to gaine her husbands love V. 21. Pondereth The Italian Levelleth That is to say exammeth and trieth them V. 22. His owne That is to say his owne misdeeds shall bee as a Sergeant and a prison to him his Conscience shall make him guiltie and shall keepe him as a Prisoner untill the time of his punishment CHAP. VI. VERS 1. STricken In token of Faith given and promise made With a stranger hee seemes to meane Usâ—â—ers whose trade was forbidden amongst the Israelites by the Law Deutrenomie 23. verse 19. and was tolerated in strangers And if any Israelite did use it hee was accounted prophane and excommunicate no otherwise then your common whores Prov. 2. 16. V. 3. When thou art When thou hast bound thy selfe unto him and hast given him right and power over thee Humble If thou hast not wherewithall to give satisfaction humble thy selfe and desire aide of thy friends 11. A Traveller Who commeth on a sudden into a harbour An armed man it seemeth he meaneth men lightly armed who were imployed in making sudden 〈…〉 on s upon the enemies lands V. 13. He winketh Tricks of cheaters and conycatchers who by such signes make one another to understand heir tricks and devices to cozen See Prov. 10. 10. V. 22. when thou The due observance of Gods law which I teach thee shall make thee to proceed rightly in every thing live securely entertaining continually holy thoughts and comforts in the holy Ghost V. 26. Is brought That is to say man falleth into extreame misery and poverty The Adulteresse the Italian A woman desirous of men namely a luxurious woman who hath an unsatiable appetite to mens companies Heb. The woman of man Others also have it Adulteresse Precious This may generally be understood of the soule of man which is of a notable divine and heavenly nature Oâ— particularly of the most excellent persons in bodily and spirituall gifts in nobility or wealth which these lewd women doe lay wait for more then for ordinary men V. 29. Be innocent namely before God nor yet before men if he be taken V. 30. A theese He seemes to meane the night theefe taken in the act of breaking up whom it was lawfull to kill Exod. 22. 2. Or to impose what mulct upon him as it pleased him that took him How much lesse then shall an adulterer be forgiven V. 32. His owne soule namely his life before men and his soule before God V. 34. Is the rage The most violent and implacable passion of all other and the extremity of all the rages of man CHAP. VII VERS 4. SAy unto Be familiar with her love her and be in strait league with her V. 6. 〈…〉 rat It is uncertaine whether this be a true history or meerely a parable to represent the 〈◊〉 and proceedings of a dishonest woman V. 7. Among the youths in understanding or age V. 14. I have I have vowed sacrifices of thanks-giving
did wholly dedicate himselfe to Gods service and to all exercises of pietie without any distraction of worldly affaires or digressing into any vices by some expresse profession and rule of living See Gen. 6. 9. and 17. 1. and 24. 40. And begat So it appeareth that the use of matrimony in its purity may stand with the strictest rule of holinesse V. 24. Was not That is God by miracle gathered up his soule into the glory of heaven by a sweet separation from the body without passâ—ng through the horrors and pains of death or hee might also transport him into heaven both body and soule cloathing him in a moment with the qualities of glorified bodies as hee did Elias See Hebrewes 11. 5. V. 29. Noah That is to say rest or refreshing This same It is like that Noah's father had divine Revelation that by him man-kind should bee saved from the generall deluge which he mis-understanding might believe that Noah should be the Saviour of the world through whom Gods curse should bee annihilated V. 32. Begat That is began to beget CHAP. VI. VERS 1. VVEre After the world was peopled and that through the multitude of women mens concupisences were excited the faithfull themselves took leave to use poligamy and mariyed themselves into strange kindreds out of the blessed generation V. 2. The sonnes That is many of the sacred stock and members of the Church Gen. 4. 26. â—f men of the accursed progeny of Cain that had no part in the spirituall regeneration nor in the Sacraments thereof Faire More curious in the enticements of the slesh and in the art of setting forth that gift of nature with painting ornaments and â—alliances c. which was always ordinary among prophane people And by this circumstance it is noted that the end of their marriages was onely pleasure and not a desire of holy company and issue which without using any distinction for spirituall matters or religion which common piety and reason did intimate was to be done and had questionlesse beene either commanded or inspired by God and was afterwards renewed Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39. 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners wherefore God determined to destroy the world by the floud seeing the world subsisted but onely for the elect and they being almost all failed the cause of the worlds preservation seemed also to faile V. 3. Spirit Which through the Prophets teachings 1 Pet. 3. 19. and by internall motions reproved the world and pressed it to repentance For that They are altogether incorrigible the light of my regenerating spirit being quite extinguished in them and all his power smothered up whereby the externall action and benefit thereof is in vaine imployed about them By the word flesh opposed to the spirit in Scripture is understood the corrupt nature of man and deprived of Gods life the true subject of death and corruption as the flesh without soule or spirit is See Joh. 3. 6. Rom. 8. 5. His dayes The time which I will give them to bethink themselves V. 4. Giants Men of extraordinary stature and strength of a fierce disposition which violently usurped and tyrannically exercised domination over other men And also There did arise such tyrants in the Church of God after the mixture of the two generations V. 5. Imagination Internall conceits and secret discourses which are as it were the modell of all externall humane actions V. 6. It repented There can bee no repentance in God which is a sorrow for a fault committed and an alteration of his mind towards the selfe same subject 1 Sam. 15. 11. but bythis word taken from men is meant an alienation of Gods will and liking towards a thing which of good was become evill V. 7. Beast Because that being created for man and given to him God would punish him not onely in his person but also in his goods and instruments V. 9. In his That is all the time that hee lived before and after the deluge which was a new age of the world Or else amongst the men of his time Walked See above Gen. 5. 22. V. 12. Flesh That is man or person V. 13. Before me I have already decreed it and will shortly put it in execution the thing is already present before me God opposeth his certain knowledge to che worlds conceit concerning their happinesse and security and the decree of his will to naturall likely-hoods With the earth As much as concernes the beauty of it the fruits and goods but not the substance of it nor yet the highest and strongest plants V. 14. An Arke A great Vessell on the inside like a great Chest of a slangrell forme with divers partitions and inclosures The briefenesse of the narration leaves it doubtfull whether this bodie was not contained within some other more apt to swimme above the waters and preserve this Gopher It seems to be a generall name for all trees that have Rozen in them some hold it to be the Cedar anciently used in building of Ships Ezek. 27. 5. V. 16. A window The Italian hath it Give light It is likely that this light was taken from the top of the Arke by an opening which is called a Lanthorn through which the ayre and light came in and so was distributed into divers stories and rooms of the Arke by windowes and other overtures Whereof see Gen. 8. 6. Some translate it make a window Above The roof raised in the middle a cubit to cause the falling off of the raine-water V. 18. Establish I will take thee into my charge and protection as by an expresse covenant which I doe now make promise of and will assuredly keep my word V. 19. Of all Flesh Of every kind of creatures Two That is generally of all sorts of beasts for of those that are cleane hee commandeth Gen. 7. 2. That he should take seven couple of each V. 20. Shall come By a secret instinct and by Gods motion As Gen. 2. 19. CHAP. VII VERS 1. RIghteous That is righteousnesse of faith Heb. 11. 7. which consists not in perfection of works and merit but in the acceptation of Gods grace followed by true obedience and holinesse produced by the spirit of grace yet never without infirmities defects and combats in this life and therefore alwayes joyned with humble confession and recourse to the same grace V. 2. Clean Not in regard of the use of cating but for the use of sacrificing for the Lord had set downe what kind of creatures he accepted of and required in sacrifices which afterwards was renewed and set downe by Moses Such were Oxen Sheep and Goats Doves Turtles and Sparrowes Lev. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19. By sevens That is three paires and one over this greater number of cleane beasts was ordained for provision for sacrifices Gen. 8. 20. and peradventure also to increase the race of tame beasts more then the
bridle or mousâ—e for my mouth his meaning is I will bridle my inward motions and swellings so that my tongue shall not run out which is the first and suddenest budding of sin Iam. 3. 2. 3. is before me I will see him flourish and prosper abusing Gods patience with insolency and persecuting of the godly V. 2. Dumâ—â— to not murâ—â—ure nor withstand Gods providence from good namely from that which was lawfull and reasonable for mee to speake in my sufferances for defence of mine innocency which was to complaine unto God and desire justice at his hands V. 3. Was â—â—t seeing I could not evaporate my passion in words I doe inwardly boile through impatience V. 4. Make mee to know seeing mine afflictions are such that it seemes they can have no end but only with my life I pray thee let mee know the prefixed time of it that according to it I may provide my selfe with patience Or doe thou shorten it that I may not be quite overcome V. 5. Behold hee seemeth herein to correct his former wishes or desires as if hee said But why doe I thus grieve at the lastingnesse of my miseries seeing that mans life is so short cannot I comfort my selfe in the shortnesse of my life which will also shorten my miseries see 2 Cor. 4. 18. an hand breadth or foure fingers breadth which is one of the least geometricall measures at his best state the Italian though hee stand that is to say though hee be alive or in a prosperous and well settled state altogether vanity he is like an abbreviate or compound made of all that is brittle transitory and decaying in this world V. 6. Walketh the Italian goeth and commeth this vanity of man is not only discovered at his death which is so sudâ—en but in the whole course of his life also which is like unto a flying shaddow see 1 Cor. 7. 31. they are disquieted or tossed to and fro the Scripture often joyneth trouble and vanity together and also confounds the termes see Hos. 8. 7. an irrigular tossing to and fro being proper to light and empty bodies V. 7. And now Lord though I know very well by the discourse of reason that death will end my miseries yet that is not my true comfort which consists in nothing but only in thy grace and salvation V. 8. The foolish that is to say the worldly man who is preoccupated with false and erroneous opinions transported with vaine passions and drunken with his own prosperity see Psal. 14. 1. V. 9. I was dumbe the Italian I grow dumbe now that I have through faith set my soule in peace and leaving aside mine enemies who aâ—e but secondary causes of mine evills I am come up by vertue of thy spirit to thee who art the supreame cause I can voluntarily keep silence and have patience which before naturall reason could not induce mee to doe V. 11. For iniquity namely when corrections are sent by thee for an expresse punishment of sin either in fatherly severity to thy children or as a judge for a punishment to the wicked like a moth which is easily crushed and killed see Iob 27. 18. Psal. 58. 8. or by a secret kinde of consumption as a moth gnaweth or fretteth a garment and makes no noise see Ioh 13. 28. Isa. 50. 9. Hos. 5. 12. surely in the violent and fierce wrath of God mans vanity is plainly discovered which is not so well perceived in the slow and unperceivable decay of nature V. 12. A stranger I am to make but a short stay and abode in this life by thy sufferance therefore doe thou that art the everlasting Lord use that mercy towards mee which thou commandest to bee used towards strangers that are pious persons Or regard mee as a poore stranger who am come under thy roofe for protection as all I doe acknowledge my selfe to be in the same state of misery as all my predecessors were ond therefore I desire the same grace and favour as thy hands as they had before mee V. 13. Spare mee mitrigate the violence of mine affliction recover strength by faith in spirit that I may 〈…〉 ish my course and the good fight obtaining the victory through a happie death after which there is no more beginning againe be no more in regard of this life in which the fight continueth and is ended by death PSAL. XL. VER 1. I waited patiently the Italian I waited long Heb. in waiting I waited V. 2. Horrible pit that is to say out of horrible and unavoidable dangers and calamities Psal. 18. 16. and 69. 1. 2. a phrase taken from high falls of waters V. 3. A new song see Psal. 33. 3. and feare shall by these wonders bee brought to an humble reverence and worship of God and to trust in his gooâ—nâ—sse V. 4. Respecteth not doth not stay to build his hopes and enterprises upon the Kings and Princes of the world Psa. 62. 10. 118. 8. 146. 3. nor upon any meanes or assistauce of prophane and idolatrous men Others he turneth not afâ—er those c. doth not imitate those who trust in their own powers or deceitfull wisdomes which are the two kinds of carnall confidence which are blamefull V. 5. Thy thoughts no man can iustly acknowledge nor yeeld thee sufficient thanks for the singular acts of thy providence which are infinite in number and surpassing in greatnesse All that can be said or known is but only in part and in generall V. 6. Thou didest not for all these kindnesses thou desirest no other sacrifice but the true and spirituall sacrifice of new obedience and thanks-giving without which and in respect of which all externall sacrifices are of no esteeme in thy sight Heb. 10. 5. this hath a relation to the abolishment of the sacrifices of the law by Christ either by allusion or by the declaration of some secret meaning revealed to the Apostle by the spirit hast thou opened the Italian hast thou boared by thy spirit thou hast opened my heart and mine understanding to make mee know love and desire thy law see Isa. 35. 5. Acts 16. 1â— Some think David had a relation to the law Exod. 21. 6. to boare or pierce his care who voluntarily did yeeld himselfe to perpetuall bondage and that the meaning is I of mine own accord have dedreated my seâ—fe to be thy servant and thou hast accepted of mee V. 7. Then said I namely after thou hadst disposed mee to thy obedienâ—e Ioe I come I answer to thy call and obey thy command I am ready to doe what thou pleasest this is also some intimation of Christs comming in the flesh in the volume Heb. in the roll according to the manner of ancient writing upon great long peeces of paper which were afterwards rolled up upon a little stick see Isa 34. 4. Ezec. 2. 9. it is written I doe submit my selfe to the obedience of thy law as if it were written particularly for mee Or to mee only and
long See Prov. 10. 18. V. 18. Folly That is to say the just reward of it Crowned They shall obtaine honour and glory by meanes of their wisdome Verse 19. At the gates For to intreate and begge V. 22. Doe they not erre That is to say they stray out of the direct way of life wherereby they cannot chuse but perish unhappily Shall be From the LORD V. 23. In all With actions and deeds a man gathereth goods not with words V. 24. Their riches They doe adorne vertue and are an honour to it but they cannot alter folly and disguise it but that it will bee and seeme to bee what it is V. 25. Soules Namely such people as have beene sldndered and wrongfully accused V. 26. Confidence It is a sure desence for the soule against all assaults and dangers V. 29. Exalteth The Italian Exciteth It causeth this franticke passion to burst out in some grievous excesse V. 30. A sound heart The Soule disburthened of passions and perturbations helpeth the strength and well being of the body much V. 31. Reproacheth In not regarding that the poore man is Gods Creature and that he beareth his image and that he is through Gods providence in that poore estate he doth offend God himselfe See Job 31. 15. V. 32. In his death For he dieth in Gods grace and in an assured confidence of the salvation of his soule and of the Glorious Resurrection of his body V. 33. In the middest When it is in any one it steweth and maketh it selfe manifest even amongst a company of fooles whose folly causeth the understanding mans wisedome to appeare so much the more V. 35. That causeth Namely to the office which he beareth and to the Princes choice shewing himselfe unworthy of â—h honour he hath done him in so employing him See Isay 22. 18. CHAP. XV. VERS 2. KNowledge Or the tongue of wise men is an ornament to knowledge that is to say he expresseth it with a grace and beautifieth it with his eomely and gentle carriage V. 4. A wholesome tongue The Italian The healing of the tongue That is to say the comforts good councells and other good offices which the tongue doth are very healing things and of great power to restore and cheere up an afflicted spirit Others have it the health of the tongue that is to say sincere pure and holy speeches do nourish and recreate the spirits A tree See Prov. 3. 18. Therein By calumnies false accusations and deceits V. 7. Doth not so Or is not right wherefore it cannot produce any effects of value V. 10. Correction Men of an evill life take no delight in being directed by reproofes corrections c. and in the meane time by reason of this refusall they perish eternally Others translate it an evill punishment that is to say a hard and severe punishment is prepared for him that c. V. 13. Is broken Or weakened V. 14. The mouth They take no delight But onely in things like to themselves as all living things are nourished by things agreeable to their nature and every one seeketh out and loveth his like V. 16. Trouble Of unquietnesse of Conscience or of some turbulent passion or of suites and contentions V. 19. The way Foolishnesse and sloth doe so entangle him in all his actions that he cannot tell how to accomplish or make an end of any The righteous Namely of those who freely follow their vocation Made plaine The Italian Raised up That is to say nothing is hard nor uncasie to them V. 23. Hath joy Finding himselfe inwardly comforted thereby and honoured and est emed by others therefore By the answer Namely by a wise and prudent answer given in due time V 24. The way The true spirituall wise man doth direct all this present life for to obtaine the heavenly and everlasting life Philippians 3. 20. Col. 3. 1 2. V. 25. Establish Hee maintaineth the poore and the afflicted in the just possession of their goods Psalme 146. 9. V 27. Hateth This is spoken principally concerning judges Shall live Shall be maintained in happy state and shall continue in the grace of God V. 30 The light As the brightnesse of the day the sunne or of some other bright thing comforteth so good newes recreates and contenteth the whole body V. 31 The eare That is to say the man that is patient tractable and obedient to wholsome corrections and admonitions which are made unto him for to regulate his ufe according to Gods laws and direct it towards everlasting life shall one day bee honoured and esteemed amongst wise men V. 32. Getteth Or possesseth V 33 The instruction The true and onely means to frame one to true wisedome CHAP. XVI VERS I. IN man The Italian Are mans That is to say Man may by his naturall faculty discourse devise and deliberate but Gods providence governs and directs according to his will and pleasure not onely his actions but his very speeches V. 2. Weigheth Examineth discerneth and judgeth of every mans soule and all the motions thereof V. 3 Thy thoughts Thy designes and deliberations shall certainly have a happy issue V. 4 For himselse Not to reap any profit or benefit out of them hee having full sufficiency of happinesse in himselfe but because that all his Workes may bee referred to his obedience service and glory The wicked God is not nor cannot bee author nor cause of any wickednesse in his Creature and therefore this ought to be understood thus That all man-kind having been corrupted in Adam God neverthelesse doth preserve it and causeth it to fructifie to draw and save out of them the number of his elect leaving the reprobate in their originall depravation by which and by the wicked acts which they derive from thence hee doth ordaine them to just punishment to the glory of his justice Romans chapter 9. verse 22. and 23. 1 Peter chapter 2. verse 8. Jud. Chapter the fourth And so the word make is referred to the preservation and propagation of humane nature though corrupt and to the just destination to punishment as 〈◊〉 iâ— often used for ordained or appoynted as Mark. Chapter the third verse the foureteenth Hebrewes Chapter the third verse the second Of evill Namely for temporall and eternall punishments V. 6 In quity God is propitious and pardoneth their sinnes to them as turne from them and endeavour to attaine to those vertues which are contrary to them as 1 Kings 21 27 29. Dan. 4. 27. Jon. 3. 10. Now this purging ought to be understood in regard of corporall punishments because that for the everlasting and eternall punishment there was never any other expiation but onely the bloud of Christ 1 John 1 7. and 2. 2. V. 9 Directeth The meaning is man maketh many designes but all the meanes occasions conduct and issue of the execution â—â—pâ—nâ— absolutely upon Gods will and providence V. 10 A divine sentence The Italian Divination God often inspireth Kings and Magistrates in the exercise of their Offices
V. 44. Shall foll as I shall be the sound foundation of my Church so will I likewise be an occasion of ruine to all mine adversaries 1 Pet. 2. 7. whom I will destroy if they assault mee or undertake to withstand me Now if the ver 43. did immediately follow the verse 41. and the 42. after the 43. it seemes that the sequell of the discourse would stand in better order CHAP. XXII VER 2. THe Kingdome the sence is God the Father when he would establish his sonnes Kingdome in the world and make him head of his Church joyned unto him by everlasting covenant would first call the Iewes to the participation of the everlasting goods in Christ as those for whom they seemed to bee prepared by reason of their ancient prerogative but because they shall refuse them hee shall punish them with finall destruction and shall receave the Gentiles in their place V. 7. His Armies namely the Romans executioners of Gods vengeance See Dan. 9. 26. V. 10. Both bad indifferently worthy and unworthie as well by reason of their condition base or honourable as in regard of their goodnes or badnes To shew that in the assembly of those that are called which is the externall Church many hypocrites and wicked men are gathered together with the good and true beleevers See Mat. 13. 38 47. V. 11. Had not one the Italian was not clothed a frequent figure for the gift of regeneration by Christ his spirit without which no man can bee Christs Rom. 8. 9. 2 Cor. 5. 3. Rev. 10. 8. V. 14 For many because that many who are called doe not answer to Gods calling and that amongst those also which doe answer some are rejected appeareth that the eternall election is not of all but of a few V. 16. Herodians Ancient writers have written that these were a certaine Sect which referred the Prophecies of the re-establishment of the Kingdom of Israel that were spoken of the Messias to Herod the great and as his followers and partakers approved of and seconded his tyrannie and wickednesse by which hee mixed pagan superstitions and Idolatries with Iudaisme and favoured the domination of the Romans to the oppression of the people and were the Sadduces companions in prophanenesse as it appeares by the conferring of Matth. 16. 6. with Marke 8. 15. And this Sect lasted even after Herods death following and teaching his maximes celebrating his birth day and doing many things in honour of his memory The way namely his Law and doctrine according to which every one ought to proceed and bee guided The person the Italian The qualitie of the persons whither they be meane or great ones and Princes because that their insidious question had a relation to the commanding Romans V. 17. Is it lawfull they have a relation to the halfe Sheckell which was imposed upon every Iew yearely Exodus 30. 13. which the Romans had transferred upon their Capitoll The payment wherof was very grievous to this Nation as well because it was a signe of slavery ill beseeming the people of God Iohn 8. 33. as also because they held this imposition to bee a prophane sacriledge The deceipt which lay hidden under this question was this that if Christ had answered that it was not lawfull to pay it they would have accused him and delivered him into the hands of the Roman Governour for a seditious man Luke 20. 20. And on the other side if hee had said that it was lawfull they would have disgraced him among the people as one that consented to the Romans tyrannie and impiety Ver. 19. Shew mee The meaning is Seeing that GOD hath subjected you to the Romans as it appeareth by the stamp of your currant coyne which is a signe of supreame power beare it patiently that doth not any way hinder the service which you owe to God as you are his people See 1 Corinthians 7. 21. and it is an easie matter to satisfie both God and Caesar in this payment which consists in a little summe of money Now it is thought that Christ had a Relation to that the Romans receaved their Tributes in Roman Coyne such as this pennie was and not in Iewish Coyne as the Sheckell was Verse 21. The things that are this may have a relation as well to the halfe Sheckell which they might pay to GOD though they paid as â—â—ch to the Romans as also to the true service of the heart and true Religion which God requireth Iohn 4. 24. Verse 29. Yee doe erre as well in denying of the Resurrection as also in that you so absurdly discourse of the state of those that rise as if that by their resurrection they should returne to a civill and animall life The Scriptures whose cleere passages concerning resurrection the Sadducees wrested to deliverances from extreame miseries and calamities See 1 Corin. 15. 34. The power which is the Soveraigne cause working in the Resurrection Phil. 3. 21. Verse 30. As the Angels not as concerning their incorporeall substance but concerning the qualities of their bodies and the condition of their celestiall life being therein exempted from all â—â—â—perfections of the animall life Sec. 1 Corin. 15. 42. 43. V. 32. God it not this reason hath two grounds the first the Sadduces held that the Soule after death was also turned into some corporeal beginnings and lost all manner of subsistency Act. 23. 8. the other that God had made his covenants not only with the soules of the Patriarchs but with their whole persons and that their very bodies did beare the sacred signes thereof participating also in the benefit of regeneration whence followed that they should also bee glorified by meanes of the resurrection Seeing that when God doth call himselfe the God of any one that importeth by the true meaning of the covenant the eternall communication of his grace life and glory Verse 35. A Lawyer the Italian Doctor of the Law Marke 12. 28. he is called a Scribe which was the common name for all the expounders of the Law but by Luke 11. 45. it appeares that there is some difference betweene the name of Scribe strictly taken and Doctor The Scribe taught all the people in the Synagogues as a publicke Preacher and a Doctor in the Schooles as a Reader Tempting him to see if hee would agree with the Pharisees doctrine who determined in this kinde concerning the degrees of Commandements and of sinnes to assigne proportionable degrees of satisfaction Or to take an occasion of extolling themselves as fulfilling that which was most eminent and singular in the Law Verse 39. Is like that is to say equall in authoritie and of as great necessitie to be obeyed of an inseparable connexion with the other of the same morall not ceremoniall kinde See Iames 2. 10. As thy selle doing him all manner of good as thou wouldest have done to thy selfe Matth 7. 12. Luke 6. 31. Ver. 42. Whose sonne from whom ought he to descend according to the Scriptures V.
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
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
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
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
nam of 〈◊〉 a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme 〈◊〉 Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â—3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâ—g came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ— it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a 〈…〉 n in manner of an oath â—s if he said As true as mychiâ—f â—oy and glory in this world is in the blessing of God upon my miâ—stery towards you to oblige the Cori◠〈◊〉 to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and 〈◊〉 I dâ—e death hâ—ngeth over me conâ—inually and I do incessantly prepare my self for it Pâ—a 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God 〈◊〉 Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this â—â—cident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ— they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâ—ow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâ—ror amonst you yet you shall keep your selves sound in your faith eâ—ill thiâ— is a verse of an ancient Greet poet called Mâ—nander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ— zâ—ale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâ—re of them with great care siâ— not by assâ—â—â—â—ng to thâ—ir error oâ— by prophanenesse oâ— life which 〈◊〉 breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâ—tiâ—ction not by anynaturall reason nor common judgment for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all â—s parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâ—isied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesâ—â—iall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by â—esus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâ—is corporall and natuâ—alliâ— by vertue of the soul wâ—ich is the fountaine of this life whâ—le it is vnited with thâ— body yet cannot of iâ— self conâ—erre the diviâ— and spirituali life noâ— cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ— appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele 〈…〉 ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
was afterwards called Eden that is to say a place of pleasures for its situation and most happy qualities See 2 King 19. 12. Ezek. 27. 23. Amos 1. 5. Eastward in respect of those parts where Moses was when he wrote these things V. 9. The Tree of Life A certaine Tree in whose fruit God had put this vertue that it should keep mans body in a perpetuall and equall state of health life and strength free fâ—om diseases decaying and old age And besides he had set it there for a Sacrament of the subsistence and spirituall life of man in the grace and communion of the Lord so long as he should persevere in Justice and Obedience And to it is correspondent Jesus Christ in the heavenly Paradice Rev. 2. 7. and 22. 2. Of knowledge Another Tree by which GOD would make proofe of mans obedience or rebellion By which man might also know by experience his true happinesse if he persisted in innocency or his unhappinesse if he disobeyed this commandâ—ment of tryall joyned to the perfâ—â—â— law of Justice which God had imprinted in â—â—s soule V. 10. A river It seemes that it cught to bee understood of the Channell of two Rivers Euphrates and Tigris joyned together which by the confluence of these two Rivers made a great circuit within which on the East side was the Paradice and so the word going out doth not signifie the head or birth of those Rivers but the extent of their course out of the limits of Paradise above the which those two rivers were distinct like two heads and below it two more into which this great channell did branch it selfe V. 11. Pison It seemeth to be Pasis or Pasâ—tigris as the ancients called it which did â—un through plaine and low countries whereupon according to the signification of the Hebrew name it was more like a pond than a river Havilah That Countrie which was afterward inhabiâ—ed by the posterity of Havila of the Generation of Sâ—m Gen. 10. 29. not the other which was inhabited by another Hâ—vila which descended from Cam Gen. 10. 7. which is comprehended under the name Cus or Arabia spoken of hereafter and was on the west side of this Channell See Gen. 25. 18. V. 12. Bdâ—llâ—um the Ital. Pearles The Hebrew word is so understood by the most learned though others doe take it for Bdellium which is a most precious Gum which thickens into very cleare drops like pearles Num. 11. 7. V. 13. Gihen The name of the other branch which runne along the high Countrey and swiftly which is signified by the property of the name of Ethiopia the Ital. of Cus one part of Arabia which bordereth upon Mesopotamia V. 14. Hiddekel which is the river Tigris Dan. 10. 4. over against according to the Italian the English hath it Towards the East of Assyria V. 15. Keep it To hinder and keep the beasts from spoyling of it or hurting it through his Majesticall and awfull presence V. 17. Shall surely dye That is thou shalt be guilty of death and thy body shall from that very houre become mortall subject to infinite number of chances diseases languishments and old age continually decaying unto its last destruction and as for thy soule thou shalt be deprived of my grace and shalt in thy conscience feele my wrath and curse to the finall condemnation of eternall death and totaâ—l separation from me from my life and from my glory V. 18. Sayd It seems that this happened before Adam was lodged in the Garden Good nor agreeing with my decree to multiply man-kind through him by meanes of matrimony nor pleasing or commodious for him nor becomming the dominion which I have given him over beasts which are all coupled nor fitting for my service which ordinariâ—y is best performed in holy society and by vertue of it nor according to the pleasure and delight I take in communion V. 19. Unto Adam This name was given the first man by God himselfe Gen. 5. 2. and signifieth of earth or earthly 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth yet was this name appropriate unto man because that he only was apt to be instructed and humbled by his name Eccl. 6. 10. To see being willing by this meanes to establish him so much the more in the dominion which he had granted him a token or signe of which is to give and change his subjects names as he pleaseth V. 20. Gave not onely according to his censure but also with knowledge and reason for some hidden or apparent property which we may yet find in many Hebrew names Meet or correspondent that is of the same kind with distinction of Sex as in other creatures and by that meanes fitting to bee joyned in Matrimony V. 21. One of his Eve was formed not out of the head because the woman ought to be subject to the husband nor the feet because she must not be held as a slave nor trampled upon nor of the fore-part because she must not withstand nor of the hinder part because she must not be despised nor forsaken But from the side and from the middle of the body to shew the moderation which the husband ought to use in his superiority and the faithfull society they owe to one another V. 22. Brought her as a mediator to cause her voluntarily to espouse her selfe to Adam and to confirme and sanctifie that conjunction V. 23. This is now That is to say it being known to God and my self that amongst the other creatures I could not have a fitting companion to live with God hath now provided me one of the same nature as my selfe wih whom I may bee contracted in the most straight bonds of Matrimony See Ephes. 5. 30. V. 24. Therefore These doe seeme to be Moses his words and not Adams Leave That is shall become head of a nâ—w family being severed from his fathers and shall enter into a nâ—w society with his wife to which duty the naturall duties towards father and mother must yield not to be annihilated but to be brought into an inferior degree One Flesh as one person united in body in soule in covenant and indissoluble community V. 25. And were not Because that the soule being as yet in its originall purity there did not appeare in the body especially in the instruments of generation any spot of sin nor filthinesse of concâ—piscence nor discomposednesse of brutish motions and thoughts which are the true causes and objects of sâ—ame And not the body in its pure naturall nakednesse which is a glorious example of Gods works which being also by Christ re-established in perfect holinesse may at the happy Resurrection appeare in glory without any other ornament or garment but that of the image of God see 2. Corinth 5. 3. Rev. 3. 18. CHAP. III. VERS 1. THe Serpent Moses in all this historie under corporeall and sensible things doth comprehend the spirituall and invisible And by the Serpent naturally crafty
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
See Judges 18. 12. CHAP. XIV VERS 4. THat he Namely Samson who enlightened with the knowledge of what he was called unto stood waiting to have the Philistims give him cause to contend with them to revenge himselfe or their tyranny over the people V. 6. Came mighâ—ly upon him In a moment he filled him with a supernaturall strength both of body and minde to confirme him by this act in his vocation as 1 Samuel chapter 17. verse 34. A figure of Christs first victory over the Devill by his death John chapter 12. verse 31. Hebrewes chapter 2. verse 14. He told not by the 8. verse it appeares that Samson did this act out of the way being gone aside from his father for some unknown cause V. 8. To take her To marry her solemnely a figure of the Gentiles calling Hosea chapter 2. verse 19. V. 11. They brought Under pretence of keeping him company and honouring him but it was indeed to sift him and look to him perceiving some terrible motions in him V. 12. Put forth According to the fine ancient custome especially at feasts to exercise their wits See 1 Kings Chapter 10. verse 1. A riddle A speech or obscure and intricate question hard to find out or resolve A figure of the Gospell which is a doctrine hidden from the knowledge of the flesh preached to the world in the time of the Gentiles calling 1 Corinthians chapter 2. v. 7. The seven dayes an usuall time for nuptiall feasts See Genesis chapter 29. verse 27. Sheets Which they carried about them as they do yet in these dayes in the East countrey to rubbe and dry themselves or to cast over their heads or other parts of their body or for other necessary uses See Genesis Chaptes 38. verse 18. V. 14 Out of the An expresse figure of the mystery of the sweet and saving food of the soule brought forth by Christs death by which he destroyed death and the devill See John chapter 6. v. 5. and Hebrew 2. 14. V. 15. Declare unto us By declaring it unto thee that so we may know it from thee A figure of the worlds vaine endeavours to comprehend the Gospell of themselves which cannot be understood but only by the revelation of Christs Spirit 1 Corinthians 2. 10. by the ministery of the Church which in the children of this aâ—e causeth a scossing of Christ and the persecution of his Church V. 17. The seventh day Beleeving it to be already beyond the prefixed time V. 18. If ye had not These words seeme to intimate some signe of suspicion of some secret and unchaste dealing with his wife which kindled a jealousie in him wherein the Spirit of God having a hand he was provoked had power to execute his vengeance upon the accursed and tyrannicall nation V. 20. To his companion To that Philistim whom Samson had chosen for his second-selfe in the nuptiall feasts according to the custome John chapter 3. v. 29. CHAP. XV. VERS 1. INto the chamber according to the ancient laudable custome by which women had their chambers severall from the rest of the houshold See Gen. 23. 2 and 2467. and 3133. V. 4. Foxes Whereof there was great plenty in that Countrey Cant. 2. 15. Now this act of Samsons containeth in it a figure of division of the wary councels of worldly men by which Christ setteth the world on fire Psal. 55. 9. Luke 12. 49. V. 6 Burnt A figure of the persecution of the Church whereby Gods judgements are redoubled upon the Church V. 7 Yet will I be the Italian hath it If I be not a manner of a reserved oath And after that I will not give over untill I have fully accomplished my revenge V. 8 Smote them He made a great slaughter of them without any weapons hurling them against the ground with spurnes and thrusts with his knees Etam See 2 Chron. 11. 6. V 9. Lehi A place so called by anticipation verse 17. V. 14. Loosed Not onely in the knots but even the very webs of them V. 16 With the In the Hebrew there is a kind of similitude between the word Asse and Heap as if he did say with the jaw-bone of an Asse I have made such a slaughter V. 17 Ramath-â—ehi That is to say the Hill of a jaw-bone or the slinging of a jaw-bone V. 18 A thirst A figure of Christs spirituall heat and thirst in the extremity of his combats and upon the very poynt of his victory upon the crosse John chap. 19. 28. Thou hast given Thou hast given him the meanes and power to obtain it V. 19 In the Jaw The Italian hath it A hollow stone according to others one of the teeth which was in the jaw-bone Enhakkore That is the well of him that called or cryed V. 20. Of the Philistims Namely when they ruled Israel for Samson did never quite free the people from the Philistims yoak that being reserved for David to doe who was the figure of Christ who shal accomplish the delivery of his Church at the last glorious appearing of his kingdome CHAP. XVI VERS 3. AND took A figure of Christ his glorious resurrection who could not be detained by death Psal. 68. 20. Acts 2. 24 V. 9 His strength From whence it came namely from the spirit of God and by what means his strength was preserved namely by meanes of his strictly keeping his Nazarite-ship through Gods siâ—gular grace which did tye Samson to that obedience whereby it is likely that he had some expresse manifestation from God though this gift was not common to all Nazarites V. 13 Weavest And windest it as the yarne for a web of cloth The seven Any haire divided into seven locks as the gift of the Holy Ghost are often represented by the number of seven in signe of perfection Exodus 25. 37. Zach. 3. 9. and 4. 2. Revelations chapt 1. verse 4. and chapt 5. verse 6. V. 14 Fastened To the loome having wound his haire about the yarne-beame V. 17 If I be shaven This did not depend upon the ordinary forme of the Nazarite who might be without the miraculous gift of corporall strength but it was a singular favour in Samson by Gods free will annexed to the necessity of his obedience in letting his haire grow For a figure of Christ true Nazarite in holinesse and also infinite strength and power and for a document that the spirit of sanctification ought to be and is in the faithfull a spirit of spirituall strength 2 Timothy Chapter 1. verse 7. V. 20 Was departed hath taken away his gift from him V. 21 He did grind In hand-mills as slaves did Exodus chapt 11. verse 5. Isa. chapt 47. v. 2. Mat 24. 41. V. 22 The haire And withall the gift of his former strength was restored unto him by the same free will of God even according as the sacred signe of his long haire waxed V. 23 Dagon An Idoll of the Philistims in generall though it seemeth his Temple was in
your discourses are like so many sentences or unanswerable arguments and mine to bee but frivolous things of one namely mine who am overladen with evills pâ—st all remedy V 2â— The fatherlesse namely mee who have none to help or beare mee up V. 29. Let it not bee namely in you finning against Goâ— usurping his right taking upon you to judge of secret things even against your neighbour with calumniations and inhumanâ—tie V. 30. My 〈…〉 e these are figurative termes His meaning is â—ave not I understaâ—ding and discretion enough to keep 〈…〉 ee from giving heed to or feeding my selfe with pernitious thoughâ—s and discourses Iob 12. 11. and 34. 3. CHAP. VII VER 1. TIme all labours and services in this world have their ends and releasements as souldiers are licensed when the time of their serving is ended But I alas seem to bee condemned to perpetuall torments and shall have no time of respite in mine evills which doe increase in the night time which is a time of rest for all men V. 3. Moneths this sheweth that his calamities lasted a long time see Iob 29. 2. V. 5. With wormes with sores and putrefied ulâ—ers full of wormes V. 6. Hope of corporall amendment V. 7. Remember hee turneth his speech to God speaking to him in humane termes and conceipts If I die under thine hand and that afterwards thy wraih be appeased how wilt thou be able to doe me good when I am no more Wouldest thou deprive thy selfe of the meanes of using thy goodnesse towards mee letting mee die before thou help or relieve mee see Iob 7. 21. and 14. 15. and 16. 22. Psal. 88. 11. V. 11. Therefore I will not since I can get no ease at thy hands I will disburthen my heart with laments V. 12. Am I a Sea I cannot judge my evills to be to any other end than to keep mee in safe custody untill my cause be fulâ—y heard but what needs so much rigor am I as mighty as these creatures or able to resist thee or escape from thee Iob 10. 6. 7. and 13. 27. V. 15. My life the Italian my bones my body which is now nothing but bones V. 16. I would not live the Italian I shall not live give me a little rest to prepare my selfe for my approaching death Uanity transitory uncertaine and fleeting of their own nature but brought quite to nothing through my calamities Psal. 39. 5. V. 17. Magnifie him holding him in such straight custody and proceeding against him with such a rigourous inquest as against a great and terrible delinquent verse 12. V. 19. Swallow doune that I may but recover my selfe and take breath Iob 9. 18. V. 29. I have sinned if thou wilt judge me according to the rigour of thy Law I confesse my selfe to bee a sinner and unable to yeeld thee satisfaction Iob 9. 3. 15. 29. and 14. 4. though according to the fatherly rule which thou hast prescribed to thy children I have endeavoured my selfe to innocencie thou preserver that keepest all men during this mortall life under thy Soveraigne hand as under custody untill the time that every one must be judged a burthen life being noisome and grieveous to me being oppressed with so many sorrowes V. 21. Take away from before thy face and judgement by pardon and by remitting thy justice 2 Sam. 12. 13. not by taking it away from within man by a totall annihilation of sinne and all manner of defects which is never done during this life seek me for to doe me good verse 8. CHAP. VIII VER 4. CAst them away hath punished them according to their offences V. 8. Enquire call to remembrance and think upon our fore-fathers who by reason of the advantage of long life and other gifts had more knowledge and experience then we have in this age V. 10. Shall not they teach thee concerning Gods judgements and providence and the issue of the godly and the wicked V. 11. The rush as the grasse of waterish places though it grow apace and strongly by reason of the abundance of moistnesse yet it withereth apace So is the prosperity of the wicked fading in the mire of this world V. 16. The Italian addeth in the beginning of the verse but the prefect man for to observe the opposition wee must supply these words out of the 20 v. according to the frequent use of Scripture he is green he is like an exquisite tree set in a pleasant garden in sight of his masters palace sucking the sweet moistnesse of the quick springs without ever fading or withering Psal. 1. 3. Jer. 17. 8. that is to say he shall have a lively root of faith continually nonrished by Gods grace under his safeguard and favour he shall be strong in all assayes abundant in good works and all manner of blessings V. 19. The joy the reward of his godly life followed with a blessing in his posterity in which hee lives againe after his death V. 20. Will not cast away the Italian will not disdaine therefore ô Job turne thou unto him with uprightnesse of conscience see Psal. 51. 19. CHAP. IX VIR 2. IT is so that God is soveraignly just and wrongeth no man Iob 8. 3. and that man hath no right to contend with him as he is a Creator and a Iudge And I know also that God as he is a father gives unto his children accesse to his throne of grace to unfold their griefes unto him and to make him judge of their integrity V. 9. Arcturus the Italian the signes of the wayne namely the constellations whereof Arcturus or the wayne is towards the North. Orion and Pleiades towards the East and West the other towards the South and these have here no proper name being starres of the Antarctick pole alwayes hidden from our Hemisphere and at that time utterly unknown V. 11. He goeth by me he is incomprehensible as well in his essence as in his works and judgements Acts 17. 27. Rom. 11. 33. V. 13. Not withdraw namely for any feare or by meanes any of ones resistance V. 16. If I had called God hath shewed himselfe so terrible towards me so that although he were appeased yet durst I not take courage againe much lesse durst I presume to contend with him in his anger V. 17. Without cause see Iob 2. 3. V. 19. Of judgement to debate my cause by way of justice who shall set God will not so farre abase himselfe as to stand to plead with mee as a partiy neither will any one dare to take upon him the quaility of Iudge to callus both before him V. 20 If I justifie the Italian If I be just namely justified by faith and sanctified by the Spirit endeavouring my selfe to righteousnesse and innocencie according to the measure of grace as God hath bestowed upon me though not in that perfection as may bee answerable to the purity of Gods nature nor the rigor of his Law for if I be put to these trialls I will alwayes
that it may be concealed or scape unpuniâ—â—ed A kind of speech taken from robbers and murtherers who cover all those things as may reveale blood-shed see Gen 4. 10. 11. Isa. 26. 21. Ezec. 24. 7. my cry that is as much as to say let my request be denied Iob 17. 9. Psal. 66. 18. 19. Prov. 1. 28. Iohn 9. 31. V. 20. Powreth out I powre out my teares and cries before him only and therefore he alone and not yâ—u is to iudge of them V. 21. Plead to maintaine by the inward seale of Gods spirit and by the certaine prooss of a lively faith and pure conscience his right and title to be one of Gods children notwithstanding all this seeming rigor see Iob 9. 32. and â—7 3. V. 12. When a few the Italian for my few I doe very earnestly desire this before my death which I perceive to be very neere that I may die in peace with Gods approbation and as a sweet smelling savour to the Church and for the edificâ—tion of it CHAP. XVII VER 1. MY breath that is to say my life or vitall power is utterly wasted I have nothing sound nor whole left mee Others understand it my breath is infected and stinks as Iob 19. 17. V. 2. Moskers not of Jobs griefes and afflictions but of his speeches which seemed unproper unto them like as it were the speeches of one beside himselfe Ioh 21. 3. mine eye my mind and thoughts are so fixed upon your sharp invectives that I lose my sleep in the night time V. 3. Laydown the Italian O lay down a pawn hee appeales to God from his friends unjust judgements according to the ancient custome of those who called one before a Iudge which was to lay down a pawne or put in security for to pay or performe whatsoever should bee adjudged strike hands the manner of being bound or becomming surety Prov. 6. 1. and 17. 18. and 22. 26. V. 4. Exalt them that is to say thou wilt not give judgement on their side V. 5. The eyes God shall curse even their posterity who in a cause between friends which are the most sacred causes doe prevaricate through flatterie or acceptation of persons as you doe now with mee thinking to insinuate your selves into Gods savour who loves mee and is loved by mee with whom I contend only in loving termes as children doe with a father see Iob 13. 7. V. 6. Hee hath meaning God whose name hee spares in reverence asore time the Italian I am openly led about I am as a common by-word or publick mocking-stock V. 7. Are as they are so mâ—agâ—r and wan that they looke more like an apparition than a true body V. 8. The hypocrite or prophane man who shall thereupon take an occasion to blaspheme God be hardened in his wickednesse and make a scoffe of the faithfull V. 9. Heldon shall be confirmed and persevere in goodnesse notwithstanding these scandals V. 12. The night I watch and am troubled all night as well as in the day time and can take no rest Iob. 7. 3. 4. 13. the light the day wherein I finde a little ease seemeth exceeding short to me in regard of the most dolefull nights V. 13. If I see Job 6. 11. and 14. 14. V. 14. I have said I am disposed and prepared to die I have no desire to live nor have no more fellowship nor community with life but with death only see Psal. 88. 5. 6. CHAP. XVIII VER 2. MAke an end you Iob and your partakers see Iob 35. 4. V. 3. As beasts see Iob 17. 4. reputed the Heb. are wee unclean vile and defiled in your sight V. 4. Hee teareth the Italian O thou who tearest thou Iob that doest so violently bestirre thy selfe canst thou cause God to give over his wise and just governing of the World or canst thou move him from his constant justice which is as firme as a rock V. 5. The light their glory and happinesse shall â—tterly perish V. 7. The steps their pride shall bee abated and their high enterprises shall be stayed V. 8. Hâ—e is cast tho Italian they shall cast themselves they shall insnare themselves in dangers which they shall not afterwards know how to get out of V. 12. His strength his strong body shall decay through misery and all meanes of subsisting shall be quite taken away from him V. 13. The first borne an Hebrew phrase that is to say the most tragick and cruell kinde of death see Isa. 14. 30. Or the devill prince of death and the first condemned unto it Heb. 2. 14. as Christ is the first borne of the resurrection Col. 1. 18. Rev. 1. 5. V. 14. Rooted out they shall be past all hope of ever being re-established in their former state there shall be nothing left them whereon to build any confidence Iob 20. 21. bring him this despaire shall bring him to an unhappy death followed with the everlasting pains of hell V. 15. It is none where they shall be bond-men and no more masters which shall encrease their griefe brimstone in signe of acurse to condemne that land to bee for ever barren Deut. 29. 23. Isa. 34. 9. V. 16. Beneath a proverbiall kinde of speech taken from trees as Iob 29. 19 Isa. 5. 24. Amos 2. 9. Mal. 4. 1. the meaning is hee shall bee deprived of Gods grace which is the root of all happinesse and of his blessing which is the top of it V. 20. At his day the Italian their day namely the day of Gods iudgements upon them went before they that lived in the dayes of those judgements and were spectators of them V. 21. That knoweth not the Italian that know not that have quite extinguished his light out of their minds and blotted all respect and feare of him out of their heart Rom. 1. 21. 28. 1 Cor. 15. 34. Tit. 1. 16. CHAP. XIX VER 3. TEn times or many times V. 4. Mine error leave the â—are thereof to mee for it nothing concerneth you V. 6. Know now doe not adde affliction to the afflicted which is so odious a thing to God Psa. 41. 2. and 69. 26. or regard the greatnesse of my evills which draw these complaints from mee that seeme so immoderate to you see Iob 6. 2. compassed 〈…〉 e hath encompassed mee round with afflictionâ— that I can get out no way A hunting terme Iob 10. 16. Lam. 1. 13 Ezech. 12. 13. Hos. 7. 12. V. 7. Wrong the Italian violence I am guiltlessely tormented by the devill and his instruments through Gods permission see Psal. 119. 122. Isa. 38. 14. V. 8. Fenced up see Iob 3. 23. hee hath set hee hath taken away all meanes from mee of getting out of my afflictions V. 9. My glory namely the authority and dignity I was in as a magistrate see Iob 29. 7. 14. 20. and 30. 11. V. 10. Hath hee removed namely of bodily life and comfort Iob 7. 15. but not of eternall salvation Iob. 13. 15. and 19. 25. a
in teares and sorrow 〈…〉 mine heart faileth mee and I faint or fall as it were in a swoun 1 Sam. 1. 15. Psal. 42. 6. V. 17. Are pierced with mostbitter paines which penetrate into the most inward and solid parts of my body in the night for then was Iob inmost paine and 〈…〉 ent Iob. 7. 14. and 17. 12. take no rest by reason of extream in 〈…〉 mmation V. 19. Cast me brought me into a most miserable and wretched estate deprived of all honor become like my body is leane and pale like the body of a dead man and as for my condition it is so base that I am no more esteemed of then dust V. 21 Art become cruell the Italian turned to bee contrary to thy nature and precedent benignity thou dost entreat me after a most rigorous manner Psal. 77. 7. 8. Ier. 30. 14. V. 22. Thou liftest thou tormentâ—st me both in body and minde and never sufferest me to rest or recover my selfe V. 24. Howbeit how soever this is my comfort that death will end all my corporall paines which cannot goe beyond the grave Job speaketh thus going no further then the afflictions of the body for by his faith in the promised redeemer hee was feare lesse of eternall punishment V. 25. Did not I weep have I failed in any duties of mercy towards my neighbour to which are joyned the promises of Gods mercy Mat. 5. 7. Iam. 2. 13. V. 28. I went mourning the Italian I went broâ—n that is to say dark in sorrowes and infirmities or in a habite of sorrow V. 29. Dragons which howle horribly in the Deserts A very frequent comparison in Scripture CHAP. XXXI VER 1. I Made I had framed and submitted all my sences to be obedient unto the spirit of God yea the most wandering of them which were mine eyes the very doore and baite of all concupiscence Marth 5. 29. 1 Ioh. 2. 16. V. 3. A strange punishment the Italian the strange chances my cruell calamities surpasse all measure of visitation triall and correction of a believers infirmities see Prov. 21. 8. and upon Obad 12. V. 7. Mine heart and if my sences had beene allured by some object of sin yet my heart which is the seat of Gods Spirit hath opposed them see Num. 15. 39. Ezech. 6. 9. and 20. 24. Matth. 5. 29. Any blot see Iob 1â— 15. V. 8. Let me saw as for a taste of Gods generall curse Lev. 26. 16. Deut. 28. 30. 38. My off-spring all mine encrease of children beasts or fruits V. 10. Grinde an obscure circumlocution designing the enterchange of action in adultery Hos. 4. 13. 14. Or the meaning may be that his wise might become a slave and be employed in grindling at the hand-mils Matth. 24. 41. see Iudg. 16. 21. Lam. 5. 13. V. 11. By the Iudges that is to say it is a criminall or capitall offence which deserveth to be punished with bodily punishment Gen. 38. 24. Leu. 20. 10. Deut. 22. 22. V. 15. Did not one or did not he fashion us all in one and the same manner V. 16. To faile through faintnesse caused by a friutlesse expecting of reliefe V. 18. From my Mothers that is to say even from the very beginning of mine youth V. 21. My help people enow that would have stood in my deâ—ence against all pursuites that by way of justice could have beene made against mee in the gate namely in the publike place where judgement and justice was ministred V. 22. Shoulder blade that I might be punished with that wherewith I had sinned see Wis. 11. 16. the bone the Italian the chanell bone which is the arme-bone above the elbow which joyneth with the shoulder V. 25. Rejoyced carnally setting mine whole delight in temporall goods and in abusing them in delights and pleasures see Luke 12. 19. and 16. 19. Iames 5. 6. V. 27. Secretly contrary to my open profession of sincere religion see Deut. 27. 10. enticed or allured through the beautie of these creatures or by the example and inducement of Idolaters hath kissed and action of Idolaters who kissed their Idols which were present 1 Kings 19. 18. Hos. 13. 2. and to those which were further from them they held out their hand and afterwards did put it to their mouth as an acknowledgement that they had their life and breath from them V. 28. Denied seeing all Idolaters are incompatible with Gods true service 2 Cor. 6. 16. V. 31. If the men I have withstood even my familiar friends who did incite me to revenge V. 33. Covered hidden it and not confessed it to God or denied it by not giving him the glory or dissembled it by excusing or extenuating it whence it appeares that Iobs justice which he hath so often protested of consisted not in the perfection of power but in the benefit of Gods grace and his sincere endeavouring himselfe to piety and in the spirits true combâ—ting against the flesh as Adam Gen. 3. 12. Hos. 6. 7. V. 34. Did I fear the Italian though I could assright though mine own strength and power might have warranted me against mine enemies whom I could easily have overthrown yet I alwayes avoided contentions and to offend or be offended V. 35. Would answer me let him either be plantiffe or defendant Iob 13. 22. a book to cite me to appeare or give me a coppy of questions V. 36. Surely I would I would make it my glory and my tryumph V. 37. As a Prince the Italian as a Captaine in full assurance of faith Rom. 8. 32. Heb. 10. 22. V. 38. If my hand if I have gotten my lands unjustly or if I have enjoyed and tilled them by oppressing my neighbour see Hab. 2. 11. V. 39. The owners thereof if the true owners have been put out by me or if I have not well and justly rewarded the labourers v. 40. I then submit my selfe to Gods curse here described in these termes Gen. 3. 18. CHAP. XXXII VER 1. BEcouse having no proofes contrary to his protestations to convince him with V. 2. The Buzite it is very likely that hee was descended from Buz the sonne of Nabor Gen. 22. 21. whose progeny might bee divided into severall branches and nations whereof one bore the name of Ram from their chiefe justified caâ—ing more to defend his own innocencie then to give God the glory and by justifying himselfe he accused God of doing him wrong V. 3. No answer namely no certaine answer to convince him that he had been wicked so that after they had interested Gods right in this rash accusation they were sorced to give him over V. 8. Aspirit men have the naturall faculty of understanding and discoursing but for to proceed directly in divine matters the assistance illumination and guide of Gods Spiriâ— are necessary V. 9. Great men in understanding age and worth V. 12. That convinced in that wherein by reason hee ought to bee reproved namely for his unreverend speeches towards God V. 13. Lest you should
humble thy selfe before him in this affliction but wilt contend with him Therefore trust thou the Italian judge thy selfe in his sight and then wait for him recall thy selfe and condemne thy former proceedings and give glory to God and then dispose thy selfe to an assured hope 1 Cor. 11. 31. CHAP. XXXVI VER 2. ON Gods behalfe to defend his justice which thou questionest V. 3. From a farre from the generall grounds of his nature justice and works I will come to thy particular cause Ascribe I will acknowledge it preach it and maintaine it to be just for his glory onely and not for any private respect of mine own V. 4. Not be false namely proceeding from flattery to insinuate into Gods favour against mine own conscience or without any motion from the heart a thing wherewith Iob had taxed his friends Joâ— 13. 7. and 17. 5. V. 5. Mighty not by a tyrannicall might having no regard to justice As it should seeme Iob had intimated Iob 19. 7. 23. 13. 30 21. but such a might as is alwayes governed and guided with justice and wisedome Despiseth namely in denying of justice in respect of the inequality of their conditions according to Iobs complaint Iob 10. 3. strength and wisdome the Hebrew strength and heart V. 8. In fetters he calleth afflictions fetters they being as a prison to the faithfull who are fallen into some sin for their correction and to prevent judgement see Iob 13. 27 42. 10. Psal. 107. 10. V. 9. Hee sheweth them namely by the publike ministery of his word see Iob 33. 23. V. 10. Sheweth them he admonisheth them in secret by divine revelations Iob 33. 14. 16. V. 12. They obey not seeing hee here yet speaketh of the just vers 7. opposite to the wicked ver 13. by this disobedience can no way bee meant an obstinate rebellion but a carelesnesse in the expresse amendment of some sin by which others may prevent Gods last visitation in this world V. 13. But the hypocrites the Italian the prophane that is to say the wicked doe not only remaine unconverted in their afflictions but become more wicked whereby their punishment is also increased V. 14. Among the unclean the Italian among the Sodominâ—s namely such as commit the abominable kinde of lust Ayming at the destruction of Sodome V. 15. In his affliction when in their afflictions they voluntarily humble themselves see Ier. 31. 18. V. 16. Have removed thee if thou hadst chosen this way for thy conversion V. 17. But thou hast thou seemest in some manner to imitate the wickeds extream and irre missible sin which is to contend with God saying that he hath wronged them in their perdition Now Elihu did onely intend to disswade Iob from such an impiety to which his specches seemed to incline But Iobs aime was no other but to maintaine the seale of Gods Spirit against all appearances and reasons which might be urged to the contrary which is the good combat of the faith but it was followed by Iob with a little too much excesse Iudgement thou art already as it were a guilty man in the judges hands therefore thou oughtest so much the more to beware least thou doe further provoke him V. 20. Desire not desire not death in this manner aâ— thou dost for in the state in which thou art thou oughtest to feare an extraordinary kinde of death even by Gods hands whereby many people have passed even to eternall death as in the deludge Sodâ—m aâ—d Egypt V. 21. Iniquity the Italian vanity namely that vain desire of death only to ease thee of some corporall paine never regarding the eternall state of the soul chosen thou hast desired rather to fall into the hands of God by such a kinde of death than to endure these torments see Job 3. 13. 20. and 6. 8. and 10. 1. V. 22. God if thou say est thou wouldest argue with God not to contraty him but only to relate thy reasons unto him that he might proceed with thee according to them Who art thou that shouldest teach or direct him who is in such heigth of Majesty and command V. 24. Which men of which they are neither iudges nor censurers but onely spectators and adorers V. 25. A farre off either for reverence or through weaknesse being not able to come neere so great a light V. 30. Hee spreadeth hee shooteth out his lightnings every way Psal. 28. 13. 15. and 144. 6. Covereth with thick clouds and the gulses and armes of the Sea which seeme to be so many rootes of a great tree V. 31. â—or by them that is to say Gods providence is incomprehensible for with one and the selfe same storme hee tâ—under-striketh the wicked and watereth the earth to cause it to bring forth fruit V. 32. With clouds c. the Italian hee hideth the â—â—ame with the palmes of his hands and directeth them what they should meet he hath as a man should say both his hands armed with thunders which directly hit whatsoever he will have them CHAP. XXXVII VER 2. HEare it should seeme that at that time it thundered the noise of his voice the Italian his terriblethunder or his thunder with terror V. 4. After it not because that the lightning is before the thunder but because that the thunder is heard after the lightning is seen by reason that the â—eâ—ce of hearing is â—lower then that of seeing â—â—ay them namely the raine and stormes V. 7. He sealeth up the hand of every man the Italian he shutteth up every man at home becauseth by reason of those kinds of weatherâ— every one to retire home out of the fields Exod 9 19. that all men way knâ—w his work the Italian that hee may know 〈…〉 workmen aâ— a master of a family calleth his slaves or his workmen together for to take the number of them V. 9. Out of the south the Hebrew word signifieth a hidden or secret place for the Antarctick or Souththren Pole is hidden from our hemisphere Iob 9. 9. V. 10. By the breath by cold winds raised by him or by his command V. 11. Wearieth that is to say by show ring down of much raine hee dissolveth and dissipateth them He scattereth his bright cloud the Italian and scattereth the clouds with his light namely with the Sunne which disperseth them with his beames V. 13. For correction Hebrew his rod as Exâ—d 9 18 23. 1 Sam. 12. 17. 18. Ez. 10. 9. For his land for the earth which is his creature wherefore he provideth for it at its need as he doth for all his other creaâ—ures or that part of the earth which is not inhabited which God only and not man taketh care for Iob 38. 16. 17. Or for mercy some singular and extraordinary mercy as 2 Sam. 21. 10. 1 Kings 18. 45. V. 15. Disposed them namely those foresaid meteors raine snow c. The light namely the raine-bow or the Sunne thorow the clouds when they are severed or after
remember the battell hee will quickly kill thee so that thou shalt thinke no more of assalâ—ing him or any one else V. 9. Of him the Italian of taking him namely by wiles whilest hee is a sleep for oftentimes hee waketh on a sudden and overthrowes all that he meets V. 11. Prevented mee I am not only almighty but I am also such a one that none can tax me with injustice I being bound to no man and all things being â—ine and proceeding only from me V. 12. I will not hee returnes to the description of the Leviathan V. 13. Discover will any one come neere him as to a horse in a stable to take off his cloth and saddle and bridle him for the service of man V. 15. His scales the Italian his strong bucklers namely his great and strong scales This and some other parts of this description doe fit better with and are more proper to the Crocodill than any kind of whale V. 18. His neesings the great stirre hee keeps with swimming and beating himselfe in the water maketh the ayre to sparckle with spâ—inkling up of small drops of broken waves the eye-lids of like unâ—o the dawning of the day 〈◊〉 Iob 3. 9. V. 19. Burning lamps by his casting up transparent water into the ayre and by the heate of his breath A poeticall hyperbole V. 22. In his neck namely in that part of his body where the neck of other creatures is for the whale crocodill and other fishes have no necks and sorrow â—â—rtor of death is his fore runner to any one that beholdeth it V. 25. Hee raiseth up himselfe that is to say he sheweth himselfe in the sea purifie themselves they have recourse unto God by prayers vowes sacrifices as in a present danger of death to be delivered by him V. 30. Are under him his skin is so hard or hee is so armed with strong scales that sharp pointed things which hee resteth upon doe not hurt him V. 31. Hee maketh the sea troubleth it and maketh it muddy V. 32. Hee maketh hee leaveth a long white frothy path behind him V. 33. There is not neither man nor beast can overcome or equall him in strength nor affright him V. 34. Hee beholdeth without any feare as if hee contemned them CHAP. XLII VER 2. I know now doe I acknowledge thy right and thy soveraigne power over all creatures and that neither in action nor in reason any man can withstand thee V. 3. That hideth Iob repeateth Gods own words Iob 38. 2. the more sharply to condemne himselfe applying them to himselfe with a godly kinde of disdaine things too wonderfull namely thy right to thy creatures and the secrets of thy providence V. 4. Heare I beseech thee it is fitting I should dispose my selfe to humble docility and obedience towards thee and not to presume to teach thee contrary to that for which the Lord in a holy scoffe had reproved him Iob 40. 7. where in stead of answer the Italian hath it teach V. 5. I have heard that which I conceived of thy Majesty heretofore was but little and mine ignorance hath thrust mee on to rash thoughts and words but now thy glorious apparition hath enlightned mee and brought mee againe into the straight way of humility and reverence see Psal. 48. 8. V. 6. In dust as in an expresse and publick penance V. 7. Spoken in confessing and correcting your presumption in speaking of my judgements and secret counsells as Iob hath done at this present V. 8. And goe to reconcile your selves to him before you can imagine to reconcile your selves to mee Mat. 5. 24. V. 10. Turned the captivity the Italian took Iob out of his captivity namely out of the griefes and afflictions which hee had been detained in as in a prison Iob 13. 27. Psal. 69. 33. when he prayed to shew that God gives and forgives according as a man forgiveth his neighbour twice as much save only in children see Iob 1. 2. for his children being dead in Gods favour they perished not so that before God Iob had the number of his children doubled V. 11. Did eate these were feasts of comfort which were in use in those dayes Ier. 16. 7. Ezech. 24. 17. a piece of Heb. a lamb namely a peece of coyne which had that stamp upon it which presents were tokens of congratulation Gen. 33. 19. V. 14. Iemima as who should say beautifull as the day Kezia that is to say Cassia aromatick which was a kinde of sweet smelling plant Keren happuch that is to say a violl or horne of oyle to beautifie which is as much as to say naturally faire wanting no helpe of art or painting The beauty of the body being one of the great excellencies of nature and a singular degree of Gods image in man And a particular and especiall gift in a woman which Iob would acknowledge by these names V. 15. And their father which it seemeth hee did to have his daughters live amongst the rest of his family even after they were married that they might not be desiled with idolatries which peradventure out of Iobs family were ordinary in that countrey THE BOOK OF PSALMES The ARGUMENT AMongst other subjects which the holy Ghost did in ancient times dictate to the Prophets even from Moses his time were spirituall Canticles or songs whereof there be divers scattered up and down in holy scripture But this gift was most especially and abundantly conferred upon David with skill in Musick to a divine perfection with an expresse inspiration that hee should establish and regulate the publick use thereof in the Church which use had been beforetimes brought in by some custome and order not specified in Gods law But David made a new order therein appointing the office of holy singers and musicians to one part of the Levites to doe their said office in turns like unto the other officers of the Temple To the chiefe of these singers and musicians or to some one of them especially David and other divine composers did give their songs or hymnes whether they were upon any generall subject concerning the whole Church or any other particular subject appliable and profitable to all the elect for example document and edification to be sung in the Temple at the houres of sacrifices as well quotidian as solemne on Sabboth and festivall dayes joyning unto their voices the sound of diverse instruments of which David was also the first inventor All these Canticles being well known and verified to be made by divine inspiration were gathered together and kept by the Priests with other holy books And at last this part of holy scripture was also closed and sealed up by Ezra as the ancients have thought under the Hebrew name of prayses which is also the chiefe subject and use of them in stead of which Hebrew name the Greeke interpreters have called them Psalmes that is to say songs to whose singing is joyned the harmony of iustruments The matter or subject of them is
have it to be a signe of exclamation or exaggeration V. 3. My glory hee in whose favour and assistauce I doe glory Or the author and defendor of the glory of my Kingdome which is in question the lifter up who comfortest and rejoycest mee freest me from dishonor and contempt heartenest and settest mee free raisest mee in dignity and honour All which things are meant by lifting up the head V. 4. I cryed hitherto I have alwayes found God propitious to my prayers and therefore I have the same confidence now at this present Or in this present occasion I feele my heart strengthned by faith in the grace of God by meanes of prayer of his holy hill namely out of his tabernacle set up in Sion hill 2 Sam. 6. 17. where the Arke was over which the Lord shewed himselfe present in grace and power V. 7. For thou hast thou hast alwayes broken overthrowne and beaten downe mine other enemies or thou hast already taken away from these all strength and meanes of hurting mee accomplish therefore the work of thy deliverance PSAL. IV. THE title to the the Italian given to published by David for the use of the Church though it was penned before upon some particular occasion chiefe Musician it appeares by first Chron. 15. 17. that even from time out of minde there had been amongst the ministers and officers of the Church sacred musicians under certaine heads or masters the originall whereof is unknown the Law making no mention thereof Afterwards David having invented new instruments and illustrated the art of Musick Amos 6. 5. did also appoint singers in the Temple and divided them into three companies and Asaph was chosen by him to sing those things which hee composed 1 Chron. 25. 1. 2. whereupon it is likely that it is he is meant in these titles of Psalmes on Neginoth that is to say upon stringed instruments the meaning may be that this Psalme was sung to such kinde of instruments or that it was sent to the chiefe of the musicians which played upon such instruments Every generall sort of instruments having it severall company of musicians 1 Chron. 15 19. 20. 21. V. 1. Of my righteousnesse witnesse judge and defender of mine innocency and right V. 2. Sonnes of men the Italian you chiefe men it seemeth he directeth his speeches to the officers of the Kingdome and to the heads of the eleven tribes who after the death of Saul did for a long time refuse to accept of David to be their King 2 Sam. 2. c. and 3. 1. my glory will ye contemne and seek to beat down my royall dignity which God hath conferred upon mee and of which I already begin to have possession in the tribe of Iudah vanity namely vaine and unprofitable designes to maintaine your greatnesses under the pretence of the house of Saul opposing mee who am your lawfull King seeke after frame deceitfull plots and false conspiracies to withstand mee V. 3. That is godly namely mee David whom hee hath endowed with true piety to re-establish his true service which is spoken in opposition of Saul who was reproved and of his abominable race see Psa. 89. 20. V. 4. Commune consider within your selves the great error which you commit and examine what your duty is and be still forbear plotting and taking councell together Heb. hold your peaces or be silent V. 5. Offer the dispose your selves by submiting to my government to have part in Gods true service in his Church before his arke in the holy place according to Gods order that you may have certain assurance of his grace and blessing which hath not been done in Sauls time 1 Chron. 13. 3. of righteousnesse pure and right ones according to Gods command Psal. 51. 19. V. 6. Lift thou up cause us to feel the effects of thy grace at full even as the son shooteth out his beams at full mid day PSAL. V. The title Nehiloth it seems that this word ought to be understood of all winde instruments V. 1. Meditation the conceits of my soule conceived and framed with deliberation and uttered with a low and humble voice yet with a most vehement affection all which is comprehended under the proper signification of the Hebrew word V. 3. Look up the Italian expecting or stand looking as Psa. 130. 6. V. 5. The foolish namely those which run eagerly upon sin and are as it were mad and enraged to commit evill V. 8. Lead mee give unto my actions and businesses a good direction that my actions may be holy and righteous and my businesses and affairs happy and blessed in thy the Italian with thy in thy law which declareth thy righteousnesse Or by thy firme loyalty and uprightnesse in the promises of thy grace Or in thy obedience V. 9. An open they gape continually with open mouth after the death and ruine of others like unto the sepulcher which never faith enough Prov. 27. 20. and 30. 16. Or their false discourses are like so many pits to cause a man to fall into or likeâ— the throats of ravening wilde beastr to teare in peeces and devoure PSAL. VI. The title Neginoth see Ps. 4. upon the title Sheminith the Heb. word signifieth the eight and is a terme of musick opposite to Alamoth 1 Chro. 15. 20. 21. and it seems that by the first may bee understood the highest and shrillest tunes by Alamoth the lowest and by Muth-Labben Psa 9. the mean ones V. 2. My bones namely my strength the strongest parts of my body are cast down V. 3. How long shall thy wrath and thy punishment last how long wilt thou delay to aid me V. 5. For in the meaning of such like speeches which are very frequent in scripture is that God doth afflict his children for their triall or correction that by their deliverance he may produce matter of glory and praise unto himselfe in the middle of his Church Psa. 50. 15. so that God seemeth to be frustrate of his end if his children die before they bee restored or hereby is shewen the fear of Gods children anguished by feeling of his wrath least they should die out of his grace unreconciled and by that meanes be excluded and debarred from their desired aime to be everlastingly instruments of his glory V. 6. In the grave or in hell as it seemeth to be implied in the precedent verse V. 7. Waxeth old that is to say faint failing and dimme by reason of the disgrace and despight which mine enemies doe mee PSAL. VII THE title Shiggaion it seemeth to be some kinde of song to a pleasing and delightfull aire or some kinde of musick as Haba 3. 1. Cush this was very likely to have been some courtier of Sauls who had slaundered David see 1 Sam. 24. 10. V. 2. Tear my soul that is to say my person or body V. 3. Done this which is most falsely laid to my charge namely to have plotted Sauls death and the peoples revolt c. V. 4. That
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
have not only sinned but am also wicked of nature see Iob 14. 4. Iohn 3. 6. Rom. 5. 12. Ephes. 2. 3. Conceive the Hebrew warme me a tetme taken from birds that hatch their egges V. 6. Thou desirest the Italian it hath pleased thee to teach me that is to say to regenerate me with thy Spirit creating a new spirituall light in mine underderstanding and wisdome in mine heart see Isa. 54. 13. Ier. 31. 34. Ioh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it thou delightest in truth in the inward parts and hast taught mee wisdome inwardly that is to say thou hast made mee by thy Spirit such as thou requirest man to bee in sincerity and uprightnesse but alas I have not employed this talent in resisting of temptation but have spoiled this good work of grace even as that of nature was already corrupted in mee Yet those small reliques which remaine in me doe yet revive some hope of pardon and restorement in me In the hidden the Italian in the inward Hebrew in the secret see Rom. 2. 29. 1 Pet. 3. 4. V. 7. With hysop working in me that effect which is figured by hysop in ceremoniall purifications Lev. 14. 4. 49. 51. 52. Num. 19. 18. Heb. 9. 19. which is that God doth not onely cleanse the filthinesse of sinne but doth also cure the malady doth onely take away the stink of it but conferreth also upon man the sweet savour of his sonnes justice by in puting it unto him V. 8. Make me as thou hast humbled and bruised me by Nathans message so let me either by thy Spirit inwardly or by some minister outwardly receave the sweet ambassage of peace and reconciliation to comfort me after so much terror see Job 33. 24. V. 10. Right spirit or a constant spirit and well settled in a resolution to serve and obey thee or to doe well V. 12. Thy free Spirit the Italian thy voluntary Spirit or free that is to say the Spirit of grace which is the author of true spirituall liberty in the faithfull Rom. 8. 2. And freeth them from sin and death and causeth them to serve him willingly Others translate it the principall or reall spirit which is ruler and governour of the soule and all the thoughts and motions of it as the soule is of the body see Iob 30. 15. V. 14. From blood guiltinesse namely from Vriahs murther or generally the capitall punishment which I have deserved Thy righteousnesse not that of the law which condemneth irre-missibly but that of the Gospel which observes the promises of grace and according to them doth grant pardon Rom. 3. 26. V. 15. Open thou that is to say give me cause and together with that a will and holy motion to give thee thanks for thy forgivenesse V. 16. For thou the meaning is the corporall sacrifices are not of any value in respect of the Elects true spirituall sacrifices yea the first without these are abominable Now there are two sorts of these spirituall sacrifices the one for to obtaine grace such as your acts of repentance and contrition were the other after that wee have obtained it such as the sacrifices of thanksgiving were I doe now present the first unto thee give mee occasion hereafter to yeeld thee the second see Psal. 50. 14. 23. V. 17. Broken Spirit that is to say extreamly afflicted and humbled with griefe for sinne yet without dispaire but offering up such a heart unto God by a faithfull calling upon him in his sonnes name see Isa. 57. 15. 61. 1. 66. 2. 18. Build maintaine strengthen and defend thy Church It seemes that he hath a regard to that that Princes sinnes doe take away Gods safe-guard from the people Exod. 32. 25. and they oft-times are punished for them 2 Sam. 24. 17. V. 19. Then namely when thou hast purged my sinne by which the whole body of the people is defiled through me who am their head thou shalt look upon us in favour to accept of our service Of righteousnesse done rightly according to thine appointment Psalme 4. 5. Burnt offerings see Levit. 6. 22. 23. PSAL. LII VER 1. WHy boastest thou why dost thou triumph in thy wickednesse and cruelty which thou findest to be favoured and recompenced by Saul O mighty man see 1 Sam. 21. 7. the goodnesse Gods grace towards his elect is not changed or annihilated through thy persecutions and cruelties but it will arise against thee in their behalfe V. 5. Of the living see Psal. 27. 13. V. 6. And feare namely they shall reverence God for his judgements V. 9. On thy name that is to say on thy selfe revealed as by a proper name to thy Church or upon thy grace and savour Before thy Saints the Italian and it is good c. that is to say thy Saints doe alwayes look after it by faith and calling upon it and it is also continually nigh unto them in all their necessities and whensoever they pray or call upon it Psal. 16. 8. PSAL. LIII THE title Mahalah it is thought to bee the name of a musicall instrument see the same subject as that of this Psalme Psal. 14. V. 5. Where no feare the Italian where no cause of feare without any apparant cause of feare by panick terrours sent by the Lord and by a certaine secret remorse and trouble of conscience see Lev. 26. 17. 36. or when they shall be in carnall peace and security 1 Thes. 5. 3. Put them to shame for God condemneth their present enterprises and reproves their persons hee hath given thee power to overcome and beat them back shamefully PSAL. LIV. THE title Neginoth see Psalme 4. in the Title V. 1. By thy name that is to say by thy selfe shewing by thy power that thou art indeed such as thou art termed to be V. 3. Strangers he calleth Saul and his followers so and the Ziphims because they proceeded agaâ—nst him like barbarous people without any humanity see Psal. 144 7. My soule that is to say they seek to take away my life V. 4. With them namely as their head and conductor whose power supplyeth their little number and their weaknesse V. 5. In thy truth pronouncing a just judgement against them or according to thy truth that is to say thy true promises made to thine elect V. 7. Delivered me I assure my selfe by saith that he will doe it therefore I hold it as done Others when he hath delivered me PSAL. LV. VER 2. MAke a noise wiâ—h laments fervent prayer and groanes V. 3 Of the vo ce the Italian of the cry it seemes that he would describe the warre like cries which they make at onsets They cast a terme taken from siedges where they use to roule down dart and throw down anything as they can upon the besiedgers for to endammage them V. 8. Windy storme namely the fury and violence of mine enemies V. 9. Divide their dis-unite them and dissipate their councels hee seemeth to have a
22 Hosca 6. 6. Fooles Namely all such as through ignorance superstition or hypocrisie do erre in Gods service which ought to be in Spirit and truth for to acknowledge his benefits and not to gaine his favour with presents which is a thought abominable to God See Psal. 50. 8. Prov. 15. 8. 21. 27. Isay 1. 11. 16. V. 2. Be not Take a religious care of what thou utterest whether it be in thy prayers to desire of God things convenient and in a convenient manner Rom. 8. 25. Or in thy prayses and thanksgivings to doe it with that devotion and zeale as is required or in making of vowes not to vow any thing that thou hast not a will and firme resolution to fullfil Others doe not speake cursorily that is to say doe not accumulate and heape up multitudes of words as superstitious men doe Matth. 6. 7. For God Seeing that thou who art an earthly creature speakest to the Creator in his glory do it with reverence and trembling See Heb. 12. 25. V. 4. In â—ooles For such are they that vow inconsiderately and then doe seek meanes to go back from their promises Prov. 20. 25. V. 6. The Angell Namely the Sonne of God who in his owne proper person was present in the Temple in grace and power See Isay 6. 5. John 12. 41. And is called Angell by reason of his office of Mediator Exod. 23. 20 21. 33. 14 Isay 63. 9. Mal. 3. 1. And destroy He would curse thee and bring all thine actions to naught by reason of thy perjury V. 8. Marvell not Although there were no providence to governe the woâ—ld nor justice to punish these disorders That is higher Namely God the Soveraigne Lord. Psalme 58. 11. and 82. 1. Then the highest Namely the holy Angels to whom as Executioners of Gods justice and Ministers of his providence is committed the care of the Empires of the world and chiefly of the Church of God See Dan 4. 17. Rom. 8. 38. V. 9. The earth An oeconomicall precept for to make choice amongst other practises and arts which are for the sustaining of the life of man of husbandry as the most innocent necessary and delightfull See Prov. 27. 23. 24. The King There is no man let him bee never so great that can bee without the earth seeing he hath his nourishment from no other place V. 10. He that loveth The covetousnesse and desire of growing rich more suddainly and abundantly often diverts a man to some other kinde of trafficks and exercises more gainfull Yet husbandry hath this advantage that man in effect hath no fruition nor good of his money but so farre as it is converted to purchase the fruits of the earth for his sustenance Abundance Namely of gold and silver Things which of themselves are â—eâ—d and doe noâ— yield any fruit as the earth doth This is Namely this blind love of money V. 11 When goods Ordinarily great wealth is accompanyed with a great family and number of servants which waste and consume it So that the possessor thereof hath no other pleasure or benefit thereby but onely the vaine delight of seeing them before him V. 12 Is sweet Because he is voyd of heart-burning cares and vehement covetousnesse and because that his labour joyned with his sober manner of living causeth him to take a sweet kind of rest The abundance the abundance of wealth causeth a great deale of care and unquietnesse of mind Or the sâ—superfluity of dyet alters the health of the body and fills it full of raw humours V. 13. To their hurt Being occasion of their death or some grievous sinister chance through private treacherie or publike violence V. 14 By evill travaile Namely by some injury or wicked act done unto them by others or by some misfortune of their owne V. 17. In darkenesse basely and wretchedly like one that is a true prisoner and slave to his riches V. 18. Behold A confirmation of the conclusion made Eccl. 2. 12. 22. V. 20. Shall not much Hee shall not be much troubled at the shortnesse and unstablenesse of this life for living in Gods grace whom hee calleth upon he feeles in his heart that GOD answereth him finding the comfort of his spirit which breedes in him that holy and pleasant fruition of the present good which he hath and the assured hope of the eternall CHAP. VI. VERS 1. THere is He declares what he said before that the sweet enjoyment and fruition of goods doth not depend upon them nor upon mans owne will but comes from Gods meere grace V. 3 And his soule If he hath not the fruition of them in his life time with an honest content That he have no Namely if hee dyes some violent or infamous death which deprives him of the honour of buriall Is better in respect of the world and of sence an untimely or abortive birth which never felt good nor evill hath an advantage of him who hath had goods and hath lost them and hath besides endured much griefe and trouble V. 4. For he commeth Namely that untimely birth whose first framing seemes to be unprofitable seeing it never comes to the perfection of being an human creature V. 5 More rest Having never felt any evill V. 6 Yea though hee The happinesse doth not consist simply in the life but in the goods which one enjoyeth in it Wherefore if one have no good during life it is burthensome and troublesome and death once comming makes them which have not been equall with those which have been in regard of the goods of this life V. 7. All the labour man hath no other fruit of all his labours in this world but only the supplying of his wanes and of those things which are usefull for him yet he cannot bound his labours and desires within these termes and his understanding being thus corrupted he can never have any true content of minde unlesse it be granted him by Gods grace V. 8. For what He proves the absurdity of this unreasonable care which man takes For of all the care and industry he useth in preserving his goods if he hath any or to get some if he hath none he hath no other benefit but the maintenance of his life V. 9. Better is The true good a man can have in this life is to enjoy that which he hath in peace and rest and not to wander with straying and unsatisfied desires after that which he hath not This is namely this extreame desire and anxiety to be alwayes getting V. 10. Already The name of Adam that is to say terrestriall which God gave man at his first ereation sufficiently sheweth the imperfection of his being if he be not in Gods favour namely that he hath his heart alwayes fixed upon the earth from which he came wherewith his soule being not satisfied by reason that it is of a divine originall he labours endlessely for new experiences and for to heape up goods of the same nature Neither may
and death through his grace is but very small There is Whilest life doth last the gate of hope and repentance is open but men doe not make use of this opportunity to their owne salvation A living dogge That is to say a great sinner is happier whilest God grants him life and gives him time to bee converted then hee that is not so great a sinner compared to a Lion which is a more Noble and not so uncleane a beast as a dogge that dieth in his sin V. 5. Know And through the feare of death may bee induced to repent Know not Not that their soules doe lose all knowledge and remembrance which would bee no otherwise then if they did perish quite but because it availeth them nothing to salvation A reward Set downe for vertue as there is in this world which is the place appointed for us to labour and runne our race in The memory of them God hath for ever cast them off â—sa 88. 5. V. 6. Is now They and their worldly desires are enfolded in eternall perdition and have no more fruition of the world especially in respect of repentance V. 7. Goe thy way Hee now turnes his speech to the faithfull exhorting them to sweeten the bitternesse of this life and the remembrance of death by a sweet fruition of the goods of this world in holinesse temperance chastitie and purenesse of life For God now The Italian If God If God gives thee cause so to doe by blessing thee in the exercising of thy vocation V. 8. White According to the custome of the ancients at their rejoycings and banquets V. 9. Of thy vanity Namely of this thy poore transitory life V. 10. Whatsoever Namely that is lawfull according to God and that hee gives thee meanes to doe V. 11. And saw I have observed that though a man bee endowed with good gifts and qualities yet it is not in his power to produce alwayes the like effects which depend upon the free concurrency of Gods action And therefore the wise man must not hope to be alwayes happie in the world but must prepare himselfe for sinister chances See Eccles. 3. 1. and 7. 14. Verse 12. His time Namely the time of calamitie which God hath prepared for him V. 13. Have I seene also As wisedome doth not alwayes produce its proper effects so doth it at some times worke beyond all humane apprehension through the assistance and co-operation of Gods power V. 14. There was It is not certainely knowne whether this bee a parable or a true history as Pro. 7. 6. See somewhat like unto this 2 Samuel chap. 20. ver 16. V. 15. Yet no man Though before by reason of his povertie no man made any account of him and that he lay obscure and his name was not taken notice of Others and none remembred him Namely after they had received that benefit from him V. 17. In quiet That is to say with reverence and attention without any contradiction See Job 29. ver 21 23. CHAP X. VERS 2. IS at his That is to say hath a settled understanding whereby hee doth all things rightly whereas the fooles understanding wandring astray doth every thing in a contrary way V. 3. Yea also Hee cannot when hee is abroad in publicke dissemble his follie but discovers it in his gestures and in his gate and in all his other unproper speeches and actions V. 4. Leave not Doe not thou give over thy service through despight or impatience nor doeâ— not forsake the place thou art in For yeelding The Italian For mildnesse That is to say humilitie and patience V. 5. As an error Namely like to the frequent errors of Princes of the world who doe advance the most unworthy and incapable because they will seeme to doe every thing out of an absolute will and power as if they were not bound nor tied to any thing V. 6. Folly Namely base persons which have no understanding nor vertue See Prov. 26. 10. The rich Men of qualitie and note and more capable of managing publicke affaires V. 8. Hee that diggeth He seemeth to meane that Princes who are causes of these disorders doe also endure the punishent of them V. 10 If the Iron It in Warres all manner of weapons though blunt and out of order as the Israelites weapons were when their enemies had dominion over them Judges Chapter 3. verse 31. and 5 8. 1 Samuel Chapter 13. verse 22. may bee made use of by good and valiant Souldiers Much more may wee hope to make good use of wisdome which is better than any weapon Eccles. 9. verse 18. V. 11. Surely the That is to say the slanderer is like the Serpent and his biting Psalme 58. 4 5. and and 140. 3. V. 12. Are gracious They gaine the favour and good will of all men V. 13. The beginning The more he speakes the more he discovers his follie especially when being reproved or contradicted he bursts out into some furious passion V. 14. Is full of words The Italian Multiplyeth words That is to say doth bragge of many things discourseth much and undertaketh many things feeding himselfe with great hopes Jam. 4. 13 14 16. V. 15. Wearieth By reason of their unreasonable and yet unprofitable striving being not able for want of understanding and industry to attaine to their ends even as a travailer wandring out of the high way can never attaine to his journeys end V. 16. A child In age understanding and experience Eate That is to say make feasts and drinke excessively In the morning Which is the time to sit in councell and dispatch businesses That is to say â—o preferre pleasure before such things as belong to their office V. 17. The Sonne of Bearing a high and heroick mind free from base and sordid inclinations and passions such as ordinary and vulgar people are subject to V. 18. The building Namely the houses and families fall to decay and ruine V. 19. A feast Seeing every one delights in honest recreations wee must labour to get meanes to sweeten thereby the bitternesses of this life Or it is a pleasant thing according to the world to live in pastimes and pleasures but that cannot be done without great wasting and expence of ones estate which it were more expedient to save for necessary uses V. 20. The rich Of him that is great in wealth and authority A bird The businesse might bee revealed by some unknowne meanes for great ones have their spies in all places CHAP. XI VERS 1. CAst thy Doe good to those from whom thou hast least hope to receive any recompence for the Lord himselfe will recompence thee for it when thou least thinkest on it or peradventure in life everlasting A phrase taken from those husbandmen that sow their seed upon moorish and overflowing grounds which are unlikely and unfitting to bring forth any increase Isay 32. 20. V. 2. To even That is to say as many as thou canst without any limitation For thou The time
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
the chiefe Magistrate of the people Num. 11. 16 17 24. V. 5. The feast day in the dayes of unleavened bread presently after the Passeover which were no festivall dayes The Iewes observe in their writings that their noted executions were reserved untill those solemne dayes to cause the greater terrour and example by reason of the great concourse of people to the feast but here the Priests advise not to proceed that way for feare of the peoples rising V. 6. Bethany See Mat. 21. 17. The Leper the cause of this sirname is unknowne peradventure he had bin cured of the leprosie by the Lord. V. 7. There came by Iohn the 12. 1 2. 12. it appeares that this hapned before Christs entrance into Ierusalem It may be that S. Matthew reserved this history for this place to make a continued narration of Iudas his treason after the first occasion of it which he took upon the losing of the price of this oile whereby he hoped to reape some benefit Powred it to honour him according to the custome of those times V. 8. His Disciples Iohn 124. this is especially referred to Iudas who it is likely was the author of this murmuring V. 1â— Alwayes the meaning is you have alwayes oportunity enough to releeve the poore but as for me who shall shortly dye for you and my corporall presence shortly after bee taken away from you will not know how to yeeld me any more humane service this woman hath done me as it were the last correspondent to that which they doe to dead bodies imbalming them which seeing it could not be done after my death see upon Mark 16. 1. she hath as one should say anticipated the doing of it in my life time So Christ doth esteeme of this deed more then the woman her selfe expected he would V. 15. Thirty peeces the Italian thirty sheckels according to the prophesie of Zech. 11. 12. and because that was the set price for servants that were killed Exod. 21. 32. it seemes there was some hidden mistery in this number Christ having taken upon him the forme of a servant V. 17. The first day namely the fourteenth day of the first moneth in the end of which they were to eat the Paschall Lambe Exod. 12. 18. Luke 22. 7. which Christ strictly observed But the Iewes by an ancient tradition even from that time that they dwelt in Babylon as it is thought when a great feast especially the Passeover was immediately before the Sabbath as it hapned at our Saviours passion they rejourned the feast untill the Sabbath to avoid the great incommodity of having two festivall dayes one after another and therefore in this Passeover they did eat the Lambe a day after the Lord had eaten it as it appears by Iohn 18. 28. and 19. 14. wherupon also that Sabbath is called the great day that is to say the yeerly feast Iohn 19. 31. V. 18. My time some important affaire urgeth me to celebrate the Passeover before the rest of the people though peradventure the man did not understand this secret and it should seeme that it was lawfull for any man that would to eat the Passeover the proper appointed day if he pleased to burthen himselfe with the observing of two festivall dayes together V. 23. That dippeth that ordinarily and now at this present also eateth with me Marke 14. 18. according to the prophesie of Psal. 41. 9. V. 24. Goeth to his death or shall shortly die V. 26. Were eating that is to say whilest they were yet at table Others expound it after they had eaten namely the Paschall Lambe Luke 22. 20. 1 Cor. 11. 25. Tooke bread a part of the bread or of the unleavened cake whereof they had eaten with the Lambe Here Christ ordaineth the new Sacrament of the Christian Church which is the holy Communion correspondent in its sense and use to the ancient Passeover which was also cancelled by this Now as the Iewes divided this Paschall Supper into two parts in the first they did eat the Lamb and in the second they did eat all round of an unleavened cake dipt in a sawâ—e made with bitter herbes and did drinke of the same cup called the cup of praise Psal. 116. 13. and it is likely that all this was done by our Saviour after that second part Luke 22. 20. and that the ceremonies were taken from thence Blessed it using the ordinary act of prayer at meales which was done here by Christ not so much in regard of the food of the body as in regard of the food of the soule to true beleevers by himselfe whereof this corporall bread was to be the Sacrament and seale Mark 14. 22. Luke 22. 17. 19. Or as Saint Paul saith 1 Cor. 10. 16. he blessed the bread that is to say he changed the ordinary and naturall use thereof into a Sacrament of the souls food and desired of God that this ceremony might be verified by his grace and spirit in the souls of beleevers and the true effect produced in them Break it in remembrance of the breaking of Christs body 1 Cor. 11. 24. by the piercing of it upon the Crosse or by his sufferances both in soule and body all the while that he was man This is this bread which is consecrated by me is the sacrament of my body offered as an expiatory sacrifice for you So oftentimes the spirituall names are attributed to these corporall parts of the Sacraments as are correspondent to them as well by the analogie of the signification as by the vertue of sealing and by the reality of the spirituall thing given and effected by God together with the use of the signe in true beleevers See Gen. 17. 10. Exod. 12. 11. and 40. 15. 1 Cor. 10. 4. 16. Ephes. 5. 26. My body that is to say my flesh Iohn 6. 53 54. to which Christ afterwards distinctly addeth his blood not only to represent himselfe whole by these two parts as Heb 2. 14. but chiefly to shew that his body in this Sacrament ought to be considered and apprehended by faith not so much living or glorified as offered in true sacrifice of expiation in which the blood was to be spilt and the thing offered to be cut in peeces verse 28. 〈◊〉 Cor. 11. 24. Finally under these two words Christ comprehendeth his whole person with his merit obedience vertue and benefits wherein consists the true pasture of the soul receaved to a spirituall and everlasting life by the mouth of it which is faith which also unites Christ unto it as food is united to the body V. 28. For this a reason why he commandeth them to participate of this cup because that it is the true Sacrament of the blood of the covenant of grace opposite to the figurative blood of the ancient covenant of the law Exod. 24. 8. Of the new upon which is grounded the everlasting covenant of God with men manifested and given out in a new manner more cleerly powerfully and fully under
your selves securely as being in hâ—s favour without feare of being condemned confounded or overthrowne by his glorious presence Like the wicked Psal. 1. 5. Ephes. 6. 13. CHAP. XXII VER 3. ENtred did wholly take possession of him to do with him according to his will the Spirit of God being quite departed from him after it had long withstood his hypocrisie and malignity See 1 Sam. 16. 14. Mat 12 45. V. 4. And Captaines not of Roman or Ieri 〈…〉 souldiers according to the common opinion but of the sacred host of Priests and Levites ministring in the Temple divided into Squadrons and bands whereof every one had its head and over all was one or two of the secondary Priests under the High Priest And therefore they were called Captaines of the Temple 2 Chro. 35. 8. See v. 52. Acts 4. 1. 5. 24. 26. V. 7. Must be according to the law which the Lord observed strictly whereas the lewes did transfer the feast unto the next day for the reason set downe upon Mat. 26. 17. Kill for holy use See upon Mark 14. 12. V. 12. Furnâ—shed where there shall be tables or beds according to the ancient fashion and all other things made ready to receive the company for the Paschall banquet there being at the time of that great concourse of strangers houses made ready for that purpose V. 13. The Passeover the Lambe and whatsoever else was requisite for that feast V. 14. The houre between the two evenings See Exod. 12 6. V. 15. I have namely to give you before my death more expresse proofes and pledges of my love especially in the new Sacrament of your spirituall communion with me which I now establish in my Church in the place of the ancient Passeover whose figure being accomplished by my death do also disannull the use of it by the holy Supper which is the pub like act of my Testament by which I give my selfe unto you together with all my goods that you may enjoy them to life and salvation V. 16. Unâ—ill untill my kingdom being come to its fulnesse in the life everlasting I do make you partakers of my heavenly goods figured and sealed by this Sacrament Sâ—e Mat. 26. 29. Luk. 14. 15. Rev. 19. 9. V. 17. He tooke this first cup was an addition to the ancient Passeover and the action ended with it of which cup all the assistants dranke round giving praise and thankes to God and therefore it ought not to be confounded with the cup of the holy Supper which was ordained afterwards V. 18. The Kingdome that is to say the accomplishment thereof V. 19. Gave thankes See upon Matth. 15. 36. This doe observe this sacred and solemne rite to preserve publickely the memory of my death and passion and of the benefits which happen unto you thereby 1 Cor. 11. 26. and also to imprint in every one of you by the power of my spirit a lively remembrance and apprehension by faith of me and of my death and sacrifice and let it be the spirituall food of your soules V. 21. But behold the Italian moreover behold by the other Evangelists and especially by Iohn it appeares that this was spoken in the second part of the Paschall Supper from which Iudas went away immediately Iohn 13. 30. and therefore it is likely that hee did not participate of Christs Sacrament which was ordained after the second part Others doe judge otherwise and translate it but behold c. as it Christ would say that although this action were a Sacrament of covenant yet many hypocrites should not be partakers of the mysticall vertue of itâ— as Iudas at that time And so that which is said Iohn 13 30. of Iudas his departing immediately should bee understood to have happened some time after namely in the end of all this action V. 22. Goeth that is to say shall die shortly Determined by God in his everlasting councell Ver. 25. Benefactours that is to say magnificent and generous especially in using great liberality An ordinary title given by the Hebrewes to Princes and Nobles See Prov. 19. 6. Isa. 32 5. I he meaning is my servants ought to eschew worldly domination and all the titles and pompes thereof Ver. 26. Greatest in gifts authoritie age and other qualities Let him bee as in respect of true humility and modellie The ounger the Italian The least and under this quality are comprehended all other qualities which make one man inferior to the other That is chiefe the Italian That governeth according to the right forme and Governement of the Church without constraint violence pride or ambition not according to the onely will and pleasure and advantage of him that commands but in Charitie and milde directions for the profit and salvation of them that are governed So it appeares that Christ approves of the order of the Church which of necessitie requires a superior and an inferiour and will have some to governe the flocke and also to preside amongst the Shepheards and doth only represse the abuse of tyrannie or ambition Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Heb. 13. 17 24. That doth serve in the meanest office of the Church as in looking to the poore or serving the Pastors See Ro. 12. 7 8. 1 Cor. 12 28. V. 28. Temptations namely travailes combates persecutions See Heb. 2. 18. and 4. 15. V. 29. Appoint you a terme used in testaments whereof the Lord had made a solemne act in the holy Supper before his death see Heb. 9. 17. V. 30 Eate that yee may enjoy mee fully and all my goods whereof this Sacrament is a signe and pledge Matth. 8. 11. Luke 14. 15 Rev. 19. 9. V. 31. Satan the Devill desired wholly to subvert you but he could not obtaine any further then to shake and molest you for tryall which God shall make use of to purge you from your worldly affections See Iob 1. 11. and 2 5. V. 32. Faile net totally and irreparably though it bee much weakened and diminished Converted from thine approaching deniall See Iohn 21 15. V. 36. But now the meaning is hitherto I have taken care of your infirmities and have provided for you all things which iwere necessary in time of peace but I give you warning to prepare your selves hereafter to endure the assaults which shall bee made against you Now under the name of corporall weapons he means all manner of spirituall provisions He that hath provide all such things as according to the spirit are necessary to beare you up and defend you Or employ your money and your clothes to buy swords which figuratively meanes that they shold now think upon nothing but spiritual wars and combates for both I and you after mee shall be hated and persecuted of all men as wicked persons and enemies of mankinde V. 37. Have an end that is to say ought to have an end V. 38. Behold the Apostles speake this not understanding what wars and weapons he Lord did speak of It is
enough a secret reprehension of the â—isciples ignorance who did understand Christs words according to the letter The meaning is in this warfare that I speak of a small number of bodily weapons will serve as well as a great number my spirit shall hereafter teach you what weapons I meane V. 39. Came out namely out of Ierusalem towards the evening See Luke 21. 37. V. 40. At the place which he was accustomed to come to called Gethsemane Mat. 26. 36. Ver. 41. Withdrawne that is to say thorow the vehemency of this agony he was drawne as it were forcibly from his Apostls companies in whom he did take some comfort and joy to goe and present himselfe alone before God his Father to make satisfaction for all the sins of the world V. 43. An Angell an incomprehensible degree of humiliation in Christ receaving comfort in his combates from an Angell that was his servant not by any communication of power but by a lively representation made to his humanity from which in that moment the God-head did hide it selfe and did â—â—spend its influence of joy and light of the certainty of the approaching victory and the glories which should follow And all to shew that he had made himselfe lower then the Angels Heb. 2. 7. Ver. 44. Great drops a singular or at the least a very rare example in nature being the effect of an extreame anguish V. 52. And Captaines see ver 4. V. 53. Your house 〈◊〉 which God suffereth you to practice your rage against me And the Devill who is the Prince of darknesse to doe all his endeavours thorow you to seeke to destroy and put out mee who am the light of the world and the sun of righteousnesse V. 66. Their councell See upon Mat. 26. 3. V. 69. Of the power that is to say of God in the glory of his heavenly kingdome Heb. 1. 3. and 8. 1. V. 70. Ye say a vulgar kind of speech to consent to what another saith CHAP. XXIII VER 2. FOrbidding a false calumnie our Saviour having taught the contrary Mat. 17. 27. and 22. 21. But they drew that by a Malignant consequence from that hee said he was King of the Iewes of Davids progeny V. 11. Gorgeous the Italian White the Greeke bright and resplendent that is to say which came newly from fulling For white as well as scarlet or purple Mar. 15. 17. was a colour for Kings and great Lords See Luke 16. 19. Others translate it magnificent or splendid Ver. 16. Chastise him with a scourge Matthew 27. 26. Ver. 17. One namely of the condemned malefactors V. 31. If they doe a proverbiall kinde of speech the meaning whereof is that if they bee suffered to proceed thus against me that am righteous and against these my innocent men What shall Gods horrible judgement bee against themselves who are extreamely wicked and are the very fuell for the sin of Gods wrath See Ezech. 21. 3. 1 Pet. 4. 17. V. 36. Vineger See upon Mat. 27. 34. V. 40. Doest thou not if shame doth not hindâ—â— thee from wronging of Iesus by reason of his punishment which thou sufferest as well as he yet the feare of God should keepe thee from doing it Or hast thou no feare of God seeing thou sufferest the same punishment as much as to say thou art moâ—â— to be blamed then these people in scoâ—â—ing of Iesus as they doe because thou art a sufferer Ver. 42. Remember me namely when thou commest to judgment to fulfill thy heavenly kingdome accept of me by thy grace into the number of thine to give me a share in it A motion and word inspired by the Holy Ghost Ver. 43. Shall thou be namely thy soule shall Paradice this word signifies in Hebrew and is greeke a garden and by a figure taken from the garden into which Adam was put when hee was in his estate of innocency it signifies the place of eternall happinesse See 1 Cor. 12. 4. Rev. 2. 7. Ver. 47. Glorified that is to say confessed thâ—â— which God shewed by externall proofes and 〈◊〉 of he did inwardly convince him to be very true and did yeeld and submit himselfe to God CHAP. XXIIII VER 4. Two men namely Angels in the shape of men V. 10. And Mary the it is thought it was the blessed virgin See upon Matthew 12. 46. Mâ—â—e 16. ver 1. V. 13. Of them namely of the Disciples Fâ—longs whereof eight were a mile V. 16. Were holdeâ—â— were dazeled by divine power and kept from their naturall action See Iohn 20. 14. and 21. 4. V. 19. In deed namely in miracles and in divine and supernaturall doctrine see Acts 7. 22 Before approved by God for such a one who hath given evident proofes thereof and by men also in their own consciences Luke 2. 52. 2 Cor. 8. 21. Ver. 30. Hee tooke according to the manner of the Iewes which was that the father of the familie or the chiefe man of the company sitting downe at the Table did blesse it by prayer and distributed bread to all those which eate there Blessed it see upon Mat. 14. 19. Now it is likely that Christ used some accustomed forme or some action by which these men knew him V. 31. Their eyes the free and entire use of their internall and externall sences was restored unto them See Genesis 21. 19. 2 King 6. 17. 20. Vanished by some miraculous manner hee sodainely withdrew himselfe out of their sights V. 32. Burne was it not stirred up and moved with the servency of Gods Spirit in a divine zeale and motion a signe of the Soveraigne power of Gods word V. 38. Thoughts strange and perplexed ones doubting of the truth and suspecting it to bee some illusion V. 43. Did eate not for any necessitie or good that it did him for his body had cast off all conditions of an animall life but onely to give the Disciples some greater confirmation by diverse sences of nature V. 44. These are my death buriall resurrection c. were foretold you by me and by the Scriptures here to fore and therefore you ought not to thinke them so new and strange While I was whilest I conversed with you in a terrestriall and temporall life The Psalmes the Hebrewes divide the bookes of the old Testament into these three parts The Law the Prophets and Hagiographes that is to say holy writings and amongst the last the Psalmes doe hold the first degree and place V. 45. Opened he as Acts 16. 14. Ver. 47. In his Name that is to say by his commission and authority as for the act of preaching and by his worke and bounty as for the substance thereof which is the remission of sinnes Ver. 49. The promise Namely the Holy Ghost which I promised you from my Father Iohn 14. 16. and 15. 26. wherein also consists the accomplishment and summary of all the promise of grace Acts 1. 4. Endued adorned and replenished therewith and likewise possessed and governed by the divine power of
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâ—sallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and 〈◊〉 fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of 〈◊〉 obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ— A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâ—late because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ— but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine 〈◊〉 clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which â—asted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
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.
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
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
to whom hee belongeth hee knoweth how to provide for it at his appointed time by augmentation of faith and spirit which he alone can give and not thou with thy disputing See Phil. 3. 15. V. 25. Let every man in these diversities above all things one ought to know the will of God clearly for to conforme himselfe to it But howsoever one must also beware of doing any thing against the feeling of his owne conscience See verse 14. 1 Col. 8. 7 10. Ver. 6. Hee that in these particular opinions of other men concerning such outward things man ought not to entermeddle neither hath hee any just command from God the thing belongeth absolutely to God whose servants they are both the weake and the strong as it appeares by the acknowledgement which they make of him Sec 1 Cor. 8. 8. And giveth though hee hath not the use of some kinde of meates or bodily delights yet he giveth God thankes as well as the other who hath a more indifferent fruition of his goods V. 7. For none Seeing that beleevers belong to God and seeing they have beene acquired unto him by the death and resurrection of his sonne whereby they are no more their owne and much lesse at other mens disposing concerning the state of their soules no one man hath any right upon the other in these things for to constraine him or condemne him V. 9. Both of the of those that beleeve in him as well during this life as afterward V. 10. But why besides that in these contentions Gods right is usurped by a presumptuous enterprise the brother-hood which is betweene them is also violated and therefore let every one rather take care of himselfe how hee shall give an account of himselfe at Christs judgment then trouble himselfe with the state of other men in these indifferent things V. 11. It is written this passage is referred to the last judgement for then it shall be perfectly accomplished V. 13. Judge this rather that is to say hold this for a certaine and a determined thing amongst you Or use judgment and discretion there in That no man put that no man give occasion of slakening beliefe or of causing it to goe astray nor to give any offence or grieve the weake brethren Ver. 14. By the Lord Iesus being enlightned by his word and his spirit which hee powreth out upon me as up on a member of his body Or hee would say that Christ is the cause that all meates are now holy for beleevers he having purified those who are his from â—in from whence proceeded all the uncleannesse of the creatures and hath also annihilated the ceremonies of the Law to bring in the true service and spirituall holinesse which was figured by them It is uncleane Namely the use there of is unlawfull to him because the conscience though it bee in an errour holds alwayes the place of divine Law in man whereby all which hee doth against it is as much as if hee sinned directly against God And therefore hee ought before all other things seeke to informe establish and â—difie his owne Conscience well ver 3. V. 15. Bee grieved that is to say offended and angry to see thee who makest profession of the same faith eate of such kinde of meate as hee holdeth to bee uncleane by Gods ancient Commandement whereupon hee is grieved that hee is joyned to thee whom he holds prophane in this action Not charitably for charity in these indifferent things thou oughtest to doe any thing for thy neighbours 〈…〉 faction Destroy not take heed of giving this scandall to a weake man whereby he might be driven to apostate from the faith For whom whom Christ gathering together of his Church by vertue of his death hath also incorporated into it Or whom thou oughtest by charitable judgement beleeve to bee of the number of those for whom he died though indeed those whom hee hath redeemed by his death cannot perish Ioâ— 10. 11 28. V. 16. Your good all comes to this that you give no occasion to weake men to speake ill of yoâ—â— liberty as of a prophane licentiousn esse which would redound to the dishonour of God Himselfe V. 17. The Kingdome Namely the forme 〈…〉 d governement of the Church uâ—der the spiritual Kingdome of Christ consists 〈…〉 these o 〈…〉 d things and observations but in good and hoâ—y works in concord and charity and in spirituall joy and comfort which every one ought to have in himselfe and give unto others by the gift of the Holy Ghost in all good example V. 18. Of men Namely of beleevers who 〈◊〉 all agree in them Or of other men also who are not pre-occupated by perverse passions See 1 S 〈…〉 2. 26. Luke 2. 52. Acts 2. 47. V. 19. Wherewith one may which are for the augmentation and strengthening of the common faith and salvation V. 20. Destroy not that is to say trouble not thy weake brothers Conscience that the worke of Gods grace may not in its first beginnings be either hindered or moved with danger of having all goe to ruine With offence giving at his pleasure o 〈…〉 his neighbour Ver. 21. Is made weake Namely irresolute 〈◊〉 wavering whither it bee lawfull or unlawfull before God V. 22. Hast thou faith Dost thou truely know and art then certainly perswaded concerning Christian liberty in these things Have it content by selfe with knowing this liberty and with thy being freed from all such scruples That condemneth 〈◊〉 that doth not make himselfe guiltie of having violated the lawes of charity and finning against his neighbour abusing the gift which he hath receaved from God of knowing what is lawfull for him to doe and what things are forbidden him V. 23. And he he that is throughly perswaded of the Christian liberty may abstaine from eating of such things as are lawfull for to condescend to his brethrens frailtie but hee that is not can not 〈◊〉 ought not in that kinde please others against the minde of his own Conscience See ver 14 Bec 〈…〉 he seeing hee is not perswaded whither that which he undertaketh bee pleasing to God or no hee 〈…〉 eth God and doth not by an upright judgment and will referre the worke to Gods service as every beleever ought to doe CHAP. XV. VER 1. STrong namely more forward and firme in the Evangelicall doctrine having no scruple concerning the abolishment of the ceremoniall law as your novice Christians amongst the Iewes have Not to please namely doe what wee please in these indifferent things without any regard of offending other men V. 3. As it is written he hath not only not offended the weake but hath moreover patiently suffered the injuries and outrages of the wicked V. 4. For whatsoever a small digression upon the occasion of the precedent passage to shew the perpetuall use of Scripture especially in teaching the vertue of holy patience which it also strengtheneth with comforts to the end that the hope of beleevers may never
distinguish spirituall actions and motions from those which are meerely naturall and humane Of my wayâ—s namely my proceedings all my life time and my Châ—istian actions or my way of preaching of Christ. V. 18. Puffed up they are become insolent and wilfull as if I should never come to enlighten them with my presence nor represse them by mine Apostolicall authoritie V. 19. The speech namely their vaine ostentation of knowledge and eloquence The power namely the sincere zeale of God the strength of faith and the spirituall efficacie of their ministery a manifest signe of Gods appâ—obation and blessing Ver. 20. The kâ—ngdome that is to saâ— Christ doth not governe the hearts of his by rethoricall art nor by talke after the manner of worldly stares but by the strength of his spirit which gives life unto the Pastors word and joynes it selfe to a lawfull preachâ—â—g V. 21. With a rod namely with severity to chastise you and to correct your disorders In Love so that you amend of your selves CHAP. V. VER 1. AMongst the Gentiles namely hath not beene used nor tolerated but hath bin detested by a naturall consent of all men Fathers wise namely his owne mother in Law V. 2. Mourned you have not shewed any sorrow for such a cruell misdeed nor not have so much as proceeded to excommunication against the misdoer in which action as being very mournefull they did anciently use to fast lament and make a publicke humiliation in the CHURCH See 2 Corinthians 12. 21. Ver. 3. For Iverily you ought to have excommunicated him for I judge hee hath deserved it and you having failed therein I doe pronounce the sentence by Apostolicall authority In spirit in soule in thought and in feeling which I declare unto you by these my words which ought to bee of the same weight and strength with you as if I were present by vertue of my owne Apostolicall power Ver. 4. In the Name as his Minister and by the authority received from him and according to his order and calling upon his holy name When yee are he speakes to the Pastors and conductors of the Church The meaning is being gathered together in ecclesiasticall judgement having this my declaration in stead of my vote as if I were present So without doing any prejudice to the ordinary ministery of the Church of Corinth hee useth his Apostolicall power modestly only to excite the other and strengthen it V. 5. To deliver this forme anciently used in the greatest kinde of excommunication seemes to have beene taken from the example of Saul 1 Sam. 16. 14. for excommunication is a kinde of rejection from God and in those first days of the Christian Church it was followed with horrors anguishes of spirit and torments of body yet with this temperament that it was not to totall perdition nor irrevocable but onely for correction untill true repentance The destruction to macerate and pull downe the body extreamely even to death if God would have it so as oftentimes by meanes of the foresaid things death did follow and at his last passage the sinner shewing a lively repentance was loosed from those bonds of excommunication and was reaâ—mitted into the peace of the Church and into the grace of God and so Died with comfort That the spirit Namely the end of this severitie is not eternall damnation but the salvation of the soule so that there bee repentance In the day not that salvation is reserved to the last day and that the penitent soule doth not enjoy it before but because in that day salvation shall be fully revealed and accomplished 1 Pet. 1. 5. Verse 6. Your glorying Yee have no cause to glory so much as yee doe of the flourishing eâ—â—ate of your Church because that such a misdeed doth staine it and drawes Gods judgements upon it and such a sinner may infect the whole body by his contagion Verse 7. Purge out take away from amongst you by excommunication this incestuous man and all such scandalous kinde of people who might by their infection plunge you againe into the corruption whereof you had beene cleansed by the Gospell Yee may bee Namely that your Church may bee a pure and cleane body as you have beene renewed by the gifts of regeneration which is incompatible with any such like mixture of raigning sinne figures taken from the feast of the Iewish Passeover which was wont to bee celebrated with unleavened bread Exodus 12. 15. Unleavened See Iohn 13. 10. Our Passeover the spirituall state of Christians is the true accomplishment of the Iewish Passeover whereupon as in that tâ—â—y used no leaven at all So to participate of Christ who is the true Lambe of God Iohn 1. 29. wee ought to renounce all manner of sinne that the correspondencie may be entire V. 8. Let us keep let us lead our life which ought to be a perpetuall celebration and remembrance of our redemption by Christ as the Passeover which lasted eight dayes was a remembrance of the deliverance out of Aegypt V. 9. In an Epistle hee seemes to speake of some Epistle written before this which is lost as some other 1 Philip. 3. 1. Colos. 4. 16. yet without any dammage to the perfect fulnesse of holy Scripture Not to company by a voluntary intimate and familiar conversation Ver. 10. Yet not yet I doe not meane that you should wholly sever your selves from all men of evill life indifferently for that is impossible l 〈…〉 ving in the world amongst heathens and prophane perrons But from those who being members of the Church doe be 〈…〉 e their profession and are spots ulcers and leprosie in â—â—e body whereby they must by this punishment either bee reduced to repentance or hee quite cut off for the ease and cure of the whole body Ver. 11. No not to eate namely in the common course of life shunne all manneâ— of voluntary sweet and friendly conversation with him according to the rigour of the ancient Discipline and most of all in religious acts put him from the LORDS Table which might bee prophaned by him 2 Peter 〈◊〉 13. Iude 12. Yet still let the necessary duties of humane societie or the naturall or civill duties remaine not forbidding the healthfull communication of exhortations and reproofes c. Ver. 12. For what hee gives a reason of the precedent limitation to the members of the Church onely over which God gives his Ministers power and not over strangers See 1 Peter 4. 15. Dâ—e 〈◊〉 yee judge is it not a thing notorious and common amongst men that a judge can exercise his jurisdiction but onely over those that are within his precinct that are subject to his tribunall V. 13. Put away purge your Church from this incestuous and all suâ—h vicious and scandalous men and leave the care of punishing those who are strangers to the faith to God CHAP. VI. VER 1. DAre any hath hee the heart and face to doe it A matter Namely a suite in any civill matter Goe
sacred ceremonie which hath its whole relation to unity and charity V. 21. In eating namely in these feasts of charity at the end of which they celebrated the Lords supper you doe not observe the true ecclesiasticall communion but every one beeing come to the place of the assembly doeth presently si t downe to eate what he hath brought in the company of those of his part leaving the other whereupon this action is not celebrated neither at the same time by al nor in holy concord nor in communion of goods which is contrary to the truevnion of Christians which is sealed by this sacrament is drunken that is to say filled with wine and meate V. 22. What have yet not here we ought to supply there is prophanesse in what you do for yow celebrate these religions feasts like untowordinary meales though you have your owne house for that end without being tyed to make use of any holy places for that purpose where all things ought to be done religiously with a respect to the soul and not to the body shall I praise you I praise you not one whit for that V. 23. For I have because that these abuses are contrary to the Lords institution who hath ordained the holy supper for a sacrament of his body and bloud and for a bond of union and not for a bodily meale nor for occasion of diuisions to which vse you put it V. 24. Which is broken all overthrowen and broken with extreame pains See Isa. 53. 4. V. 25. This cup even as Gods covenant with his elect is renewed and ratified by mydeath and passion so it is sealed to every belever by the Lords cup. V. 26. For as after Saint Pauls words ye doe shew that is to say ye shall doe a sacred act whereby ye shall publish the truth and shall acknowledge and preach the benefit of Christs death and shall protest to take part thereof by a lively faith V. 27. Wherefore whosoever namely seeing that this sacred supper is appointed for this sacred use vnworthyly without being fittingly disposed thereunto according to the diginity of this sacrament but especially having no charity nor reverence which were he two vices for which the Corinthians were taxed before the body namely of having through his unreverence prophaned the remembrance of the Lords death and undervalued the meanes by him appointed to participate of it V. 28. Examine the Italian trie let every man examine his own conscience to known wither he be well disposed to participat of this sacrament by faith repentance charity purity of heart c. For to abstaine from it in case hee bee not so untill such time as by renouncing the contrary vices and by prayers and conversion to God he have obtained grace to do it V. 29. Damnation thâ— Italian Iudgement namely the cause and sudiect of a grieveous punishment Form God which the Apostle in regard of believers distinguisheth from the everlasting condemnation of the wicked not discerning bearing no greater respect to the Sacrament of the communion of the body of Christ then to any other corporall and common kinde of food V. 30 For this cause this pâ—opliannesse hath cau'ed amongst you many visitations of popular diseales and mortalities this the Apostle speakes by divine revelation sleepe that is to say are dead according to the stile of the Scripture in hope of the blessed relurrection V. 31. would judge the Italian did examine truely to acknowledge our faults and desire pardon and grace at Gods hands thorow repentance wee should 〈◊〉 that is to say we should prevent Gods judgments V. 32. Wee are namely wee believers V. 33 To eat namely in the Church at feasts of charitie but especially at the Lords table V. 34. Hunger be constrained to take meat which seemes was their excuse who committed the foresaid error CHAP. XII VIR 1. GIfts namely those miraculous ones which were in those first times of the Christian church confetred by Gods spirit for the confirmation of the doctrine and for the founding of Churches See Acts. 2 38 Ignorant of the onely author and of the true end of them that you may not abuse them to pride and to divisions which were the Corinthians chief defects V. 2. Yea knâ—w the remembrance of what you were may make you acknowledge that all you have received is out of Gods meere grace and the worke of his spirit to humble you and cause you to give him all the glory therefore dumbe opposite to the true living God who speaketh in his word even as following blindly and like bruite beasts the false customes the inventions and commandements of men V. 3. Wherefore by your former condition you may conclude that the holy Ghost alone is he that hath freed you from the heathens blasphemies and keepes you from Apostasie and worketh in you the sincere confession of the name of Christ and finally by vertue of it alone ye are Christians and therefore the glory thereof is due to God and not to you And if he be the only author of those gifts which are common to all beleevers much more ought we to acknowledge him to be such in these other singular and miraculous ones Iesus this was a forme of detesting and abiuring of Christianity which was used amongst the Iewes accuâ—sed See Romans 9. 3. 1. Cor. 16. 22. Gal. 1. 8. V. 4. But the same therefore his gifts ought not to be drawen to divisions and partialities as the Co. rinthians did V. 5. Admâ—rations namely ecclesiasticall offices Lord namely Iesus Christ. V. 6. Operations namely supernatuall gifts and â—â—â—lties of working diverse great miracles V. 7. The manifestation namely some singular gift of the holy Ghost shewing it selfâ— in some person and by him manifesting his power to profit namly for the common good of the Church to which only end all ought to be referred V. 8. The word of namely the gift of treating of Christian doctrine with the application to all the uses of beleevers which seemes to have speciall relation to the pastors charge Rom. 12. 8. Of Knowledge namely of the pure and plaine exposition of the said doctrine without any application which is the doctors office Rom. 12. 7. Ephes 4. 11. V. 9. Faith he meaneth not the common gift of Christian faith but the singular and miraculous referred to the working of miracles Matth. 17. 19. 1. cor 13. 2. without which it had bin rashnesse to undertake it and the effect would not have followed but he that felt himself to have this gift might lawfully exercise it with certainty of successe by the same namely by his power of healing of bodily diseases See Mark 6. 13. and 16 18. Iames. 5. 14. V. 10. Working of miracles the Italian working of powerfull operations that is to say some singular gift appropriated to certaine higher and more noted miracles as of the casting out of devills raising of the dead changing or staying of the course of nature prophecie that is to say
bee altogether rejected Or by singular miracle having not beene framed noâ— prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ— my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â—3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâ—ipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâ—s also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. â—hâ—sse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râ—ject likewise any thing as may induce you thereunto by a necessary consequence also vaâ—ne which you will not agree unto seeing you yet persevere â—â—d glory in the profâ—ssion o 〈…〉 V. 15. 〈…〉 d we which likewise was most abâ—urd and impossible to â—erswade the châ—â—ches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A â—â—llen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâ—fe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ— this world is alwayes mostwiâ—tâ—hed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâ—tch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâ—eâ—a wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâ—ce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mâ—n the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâ—ivation of his elect when he shall namely when the sonne oâ— God who in quality of Mediator hath bin established king or the whole world â—â—d especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâ—hout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch 〈…〉 g the meaner forâ—e thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâ—e to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary â—ite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
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
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.
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
Geographicall Maps And as Gods word is called a way so pastors ought not to draw it awry but to set it forth straight Others derive it from the distribution of food at a table or in a house by a father of a family to signifie faithfull and wise dispensation or distribution of Gods word see Matth. 24. 45. Luke 12. 42. V. 16. Shun or forbid and suppresse V. 17. Will eat Being once admitted into the soule it will penetrate to the totall extinguishing of the spirituall life thereof and having possessed it selfe of one of the members of the Church it will spread it selfe over all the body if it be not withstood in time V. 18 That the resurrection it is likely that their doctrine was That there is no other resurrection but the spirituall resurrection of the soul from death and stone 〈◊〉 the renewing of the state of the world under the Gospell the Scripture using this word oftentimes in this sense see 1 Cor. 15. 12. V. 19. The foundation Gods eternall election which is the first foundation of beleevers salvation laid by God himself cannot be moved nor brought to nothing to have the Elect seduced by such he 〈…〉 es or to cause them to fall away from the faith Matth. 24. 24. 2 Thess. 2. 13. Having this election is firm end setled by Gods eternall decree concerning those whom he hath taken to himself and is guarded by his continuall providence by which he accomplished his work in them yet will he have them cooperate by the power which they have received from him bewaring of all things that are contrary thereunto both in their life and doctrine Phil. 2. 12. 2 Pet. 1. 10. Nameth that is to say Makes profession of being a Christian. V. 20. In a great this is spoken to obviate the scandall of these Apostates who had been in the Church in which by this similitude he shewes that there are both elect and reprobate Matthew 13. 47. and 20. 16. V. 21. Purge himself working by the grace and power of the holy Ghost dwelling in him 1 Pet. 1. 22. 1 John 3. 3. From these namely from those which are spoken of vers 16 19. Or from these men namely keeping himself from the communion and infection of such Reprobates as were spoken of vers 17. He shall be in effect and really according as he hath been appointed by God to be so that is to say Gods councell shall in this manner be fulfilled in man V. 24. Patient in suffering of offences and injuries V. 25. That oppose that are of a contrary minde or inclination through ignorance but not through obstinate malice see Tit. 3. 10 11. V. 26. At his will this may be understood either of the Devils will by whom they had been taken or by Gods will by whom they had been freed CHAP. III. Vers. 1. PErillous or hard and troublesome in regard of the spirituall state of the Church Shall come upon the Church V. 2. Blasphemers or slanderers and defamers V. 3. Truce-breakers or irreconcileable and implacable as Rom. 1. 31. Of those that are good or of goodnesse V. 5. Denying having quite extinguished in them that inward vertue of piety by which it works in the 〈…〉 t to regenerate and sanctifie iâ— F 〈…〉 such as from the other 2 Tim. 2. 16 23. V. 6. For of he gives a reason of this his exhortation namely because that even in those dayes there were some such persons to the great dam 〈…〉 ge and corruption of the Church â—ead captive hold them in slavery by false perswasions cunning terrours of conscience and superstitious observances V. 7. Ever learning they make profession of being very studious i 〈…〉 sacred things but without any fruit either for want of being well disposed inwardly or because they follow false and frivolous instructions V. 8. Jannes and some of Pharaohs Magicians names Exod. 7. 11. kept by tradition on by some ancient writings wherein they are yet this day to be seen Reprobate who by reason of their perverse doctrine are abominable to God and ought to be rejected of all men or that have lost all manner of right and sound judgement concerning such things as belong to faith Rom. 1. 18. Tin 〈…〉 1. 16. V. 9. They shall proceed he speaks here particularly of the seducers of his time but vers 13. he hath relation to the whole number of them in generall which in after times should increase and advance themselves exceedingly in the Church as they did indeed V. 10. Manner of life the Italian my proceedings or my government and my wayes Or my precepts and instructions V. 12. In Christ namely in the profession of beleeving in him and in the communion of his Church V. 14. Hast been or which have been intrusted and committed unto thee see 2 Thess. 1. 10. 1. 1 Tim. 1. 11. Of whom namely of me whom thou hast sufficiently known to be a true Apostle guided by the holy Ghost and maist also be better affored thereof by the holy Scripture V. 15. Which is whose foundation and onely object is Christ with all his benefits Or which is 〈…〉 per to all his members Or which is towards him V. 16. Profitable that is to say appropriated unto and appointed for these uses For doctrins the Italian to teach what ought to be known and beleeved For reproof to reprove such false doctrines as ought to be rejected For correction of vices in â—ens lives and conversation For instruction to instruct them in precepts of a holylife and Christian conversation V. 1â— The man of namely the minister of God in his Church 1. Tim. 6. 11. May be perfect may be fully endowed and provided with all par 〈…〉 needfull for his office CHAP. IV. Vers. 1. THe quick as well those which shall at that time be found alive as those who shall be dead before see Acts 10. 42. Kingdom namely in the accomplishment and manifestation of it V. 2. He instant or apply thy self thereunto continually Out of season as fleshly understanding might judge it to be Exhort or comfort Doctrine with lively perswasions powerfull reasons and holy instruction V. 3. He 〈…〉 to themselves they will continually with new Doctours and Doctrines endeavour to please their corrupt appetites and their distaste of the onely food of the soul which God hath appointed which is his pure and meere word out of which there being nothing found they shall attempt out of their own minde to supply with a 〈◊〉 of frivolous things V. 4. 〈◊〉 〈◊〉 un 〈…〉 and uncertain doctrines and opinions V. 5. Full proof shew and make it appear unto all men by these assured proofs that thou art Christs true and faithfull Minister V. 6. For I am look to thy selfe and to thy Ministerie so much the carefullier because I know that I shall shortly be taken away from thee namely I who hitherto have been thy tutor thy guide thine example and upholder The time or the time wherein my body
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
altogether spirituall V. 16. Who namely the other who is Christ. Not after not after such a Priesthood as the Leviticall Priesthood was which consisted in ceremonies and corporall things and actions which must consequently be mutable and transitory but altogether spirituall and effectuall of an everlasting life power and lastingnesse according to the heavenly and everlasting nature and life of the Priest A carnall see upon Gal. 〈◊〉 3. Philip. 3. 3 4. Heb. 9. 10. V. 17. For he namely God speaking in the Scripture V. 18 For there is 〈…〉 e gives a reason for what he had said v. 16. that in Christs person there hath been appointed a Priesthood of a new quality because it was necessary it should be so seeing the Leviticall Priestood had no power in it selfe to save men Of the Commandement of all the Priestly ordinations of the Law Unprofitablenesse not but that the ceremonies had their use in signifying teaching and sealing unto beleevers the spirituall effects of Christs Priesthood but because they had no part in the operation of them in the soule for that belougeth to Christ alone V. 19. Made nothing perfect it hath but onely directed to and prepared for Christ and did not perfect that which it shewed and signified The bringing in this desired accomplishment is come to passe by Christs Priesthood newly brought in upon which is founded our hope concerning the perfection of our salvation in the life everlasting Now the Apostle calleth this hope better then that of our fore-fathers under the Law because that theirs ended at Christs comming in the flesh outs goeth on to his everlasting glory By the which by which introduction or Priesthood brought in We draw nigh that is to say we are reconciled to God and by confidence have accesse unto his grace and glorious presence which is the true effect of the Priesthood V. 20. And in as much this is spoken as in sequel of vers 15. and is an addition to the difference between the two Priesthoods As not without namely that God in the 110 Psalme bringing in this new Priesthood hath added thereunto this solemne and expresse formalitie namely that he hath sworn and will not repent to cause his immutable decree in this action to be the more lively apprehended Which we read not to have been used in the ordination of the Leviticall Priesthood V. 21. But this namely Jesus Christ. V. 22. By so much seeing the end and Office of this Priest is to be a Mediator of reconciliation and union of God with men from the greater firmenesse of the Priesthood followeth also the greater firmnesse of the covenant See Heb. 8. 6. A surety in so much as he hath given God satisfaction for us and likewise in so much as he answereth us by his Spirit by which he assureth us of his grace V. 23. And they namely the Leviticall Priests Many one high Priest succeeding another which died V. 25. Wherefore the eternity of Christs person is the cause that he onely can accomplish that which is necessary for the salvation of Gods children because that after his death he accomplisheth the other part of his Priesthood which is to intercede for them before God Whereas the other Leviticall Priests in their ceremoniall expiations could not doe it perfectly nor once for all and still left their successors to do the like To the uttermost or for ever V. 26. For such a generall reason for the necessity of this difference of Priesthood which hath been hitherto described taken from the necessity of the Churches salvation Holy to be pleasing to God and to give satisfaction for men Seeing that if he had been a sinner his sufferances had been but for himselfe and also to represent unto God his most perfect holinesse as head of the Church that God may be satisfied therewith and pleased with the whole body Separate namely exempt from all participation of sinne which is beyond the common condition of men Made higher to apply the benefit of his death to believers by his continuall intercession to the Father and by his Almighty power V. 27. Daily because that the reiteration is a token of imperfection This namely to have offered Sacrifice for the Church V. 28. For the law he proves the two foresaid points by the weak sinfull and mortall nature of the ancient Priests of the Law namely that they could never accomplish mens reconciliation that they did also offer for themselves And on the other side by Christs divine nature and by the infinite excellencie of his person that he offered onely for others and not for himselfe and that one offering sufficeth for ever seeing it is of an infinite value The Word namely Gods Word in the Psal. 110. pronounced after the Law to shew that this second introduction made with so much solemnity disannulleth the former legall one The Sonne not onely insomuch as in the everlasting person of the Sonne of God consists also the human nature which he hath taken upon him and therefore the actions which he hath done as man are attributed unto Christ as God as Acts 20. 28. but also insomuch as many and principall parts of this Priesthood and the weight and vertue of the last accomplishment of it belong unto Christs deity Heb. 9. 14. as the same hath been noted in the offices of King and Prophet Heb. 1. 5 8. 3. 4. Is consecrated by his death he hath been fully invested with his Priestly dignity as by the same he hath fully satisfied for men See Heb. 2. 10. 5. 9. CHAP. VIII Vers. 1. OF the things the Italian Besides the things this point is likewise very considerable that Christs Priesthood is now altogether heavenly and that he doth exercise it continually in Heaven vvhere He is ascended vvhereas the earthly Levitical Priesthood was but a figure thereof whereby he would infer that the heavenly Priesthood being established the earthly one is disannulled V. 2. A Minister Administring his sacred Office in Heaven which was figured by the ancient Sanctuarie Heb. 9. 12 18 24. which he doth representing his obedience righteousnesse and sacrifice to his Father as the ancient Priest did bring the anniversary expiations of bloud into the Sanctuarie Lev. 16. 15. And of the true namely as it hath also been said of the Tabernacle that having likewise fulfilled those parts of his Priesthood which were to be fulfilled in this world in his bodie which was figured by the outward part of the Tabernacle or of the ancient Temple which is here called Tabernacle and else where in the Scripture the holy place Heb. 9 11. Which the Lord the meaning is that God hath in a supernatural and miraculous manner framed and sanctified Christs humane Nature and hath appointed it to be as the Temple of his habitation in which he should accomplish the mysterie of salvation V. 3. For every He proves by the end of the Priesthood that Christ being the high everlasting and heavenly Priest
covenant and true service Deut. 17. 〈◊〉 6. V. 29. Tâ—â—dden under foot that is to say scornfully contemned and through pride defamed him And hath counted shall have made no more account of Christs blood upon which our reconciliation with God is founded then if it were the blood of some ordinary person yea of some wicked and guiltie one He was by an outward calling into the body of the Church by Baptisme 1 Cor. 7. 14. and likewise by some beginnings and motions of inward regeneration which by his own malignity is not come to its perfection Done despite by secret or open blasphemies with thoughts deeds and words against Gods truth which hath been revealed unto him and the certainty whereof hath been sealed in his heart by the holy Ghost Of grace conferred upon beleevers through Gods fatherly grace and whose proper effect is to breed and confirm the lively feeling of Gods grace in the hearts of his children see Zech. 12. 10. V. 32. â—all to remembrance now he doth encourage them to constancy and patience in afflictions which were the cause of many mens apostacie the meaning is Persevere as you have begun And if in the beginning of your conversion you have shewed so much vertue a great shame it would be to fail now after you have gotten so much knowledge and experience and do not now by back sliding lose the fruit of your former labours which is promised to none but such as persevere to the end Gal. 3. 4. 〈◊〉 John 8. Illuminated that is to say Baptized so Baptisme was anciently called Illumination because that with it was conferred the gift of the holy Ghost which in an instant did illuminate the understanding of those who were baptized being of a competent age faith and knowledge Acts 2. 38. and 8. 12 17. V. 33. Whilest ye became joyning your selves by open profession and by all duties of communion with those that were afflicted in their own persons So used namely that were disquieted and troubled in the same kinde V. 35. Your confidence the Italian Your freedom that is to say Your free and couragious profession of the Gospel which is as it were the buckler of the soule Ephes. 6. 16. and it should seem the Apostle hath a relation to the ignominious degradation of the Souldier amongst the Romans that threw away his shield V. 36. The promise namely the everlasting life and glory which hath been promised us V. 37. He that namely Christ. Will not â—â—rry beyond the time which God hath prefixed and beyond the time as shall be necessary for the Church V. 38. The just see upon Heb. 24. Draw back if he departs from his beleef in 〈◊〉 if he becomes carelesse or disloyall in following my vocation The Apostle followeth the Greek translation somewhat different from the Hebrew 〈◊〉 V. 39. To the saving the Italian to make 〈◊〉 of to save our soule with losse of all the rest see Matth. 16. 26. CHAP. XI Vers. 1. IS the he makes things which are hoped for and consequently are absent and 〈◊〉 off Rom. 8. 24. to be by apprehension of faith as already existent and reall The evidence an infallible argument and means of certainty and invariable perswasion V. 2. For by it he gives a reason of the first property of faith to seale Gods promises in mans heart by the example of the Fathers before Christs comming who by faith did apprehend Christ and his ben 〈…〉 as already present and in regard of that are commended in Scripture as beleevers and children of God and righteous and thereby are acknowledged to be worthy to receive the promises wherefore if faith have had this vertue before Christ it doth much more retaine it after his comming in the flesh as well in regard of the things which he hath already done as of those things which he shall hereafter perform for their salvation V. 3. Through faith he touches the other propertie of faith in the firme perswasion of the truth of things whereof neither sense nor discourse of reason can give any sound impression such as the creation of the world is The worlds the Italian the ages that is to say the world see upon Heb. 1. 2. By the word of nothing by the onely omnipotency and will of God Of things of any pre-existent matter or beginning but of nothing which is beyond all naturall understanding V. 4. By faith Abels faith made his sacrifice acceptable to God as want thereof made Cains to be rejected now this sacrifice of Abels had two ends the one to be a Sacrament of expiation promised to Adam in Christ the other to be an act of worship and of acknowledgement towards God Abel by his lively faith in Gods promises made the Sacrament effectuall which otherwise would have been but a dead Ceremonie and by meanes of the same faith being in Gods favour and justified and regenerate his service was also acceptable as the fruit of a good tree He obtained witnesse in so much as it is said in that place that God regarded Abel that is to say accepted and approved of him as holy and righteous not for his own worth and merit as appeared by his Sacrament of propitiation but by vertue of the onely righteousnesse of all ages residing in Christ and apprehended by faith Te 〈…〉 ing being it is also said that God respected his offering By it that is to say Having through faith been the childe of God in his life time God shewed after his death that his favour towards him did yet last being it is said Gen. 4. 10. that Abels blood cried unto the Lord as calling him to be judge which ought not onely be understood for revenge against Cain but also in retribution of life to Abel being that Gods justice sheweth it self to be Almighty and most perfect not onely in punishing the offender as mens justice doth but also in restoring the innocent to life and giving him a reward So in Abel is declared the effect of faith in assuring the beleever of Gods present grace and of his life and glory to come V. 5. By faith Enoch having firmly by faith apprehended Gods promises in the Messias was also set down for an example of the end of faith which is to be translated out of this naturall and corruptible life into the heavenly and immortall life 1 Cor. 15. 51. That he should not that he should not die a naturall death by the dissolution of his body but by a neer and sudden change of qualities 1 Thess. 4. 17. This singularity in Enoch was a signe of the true use of the death of Gods children which is but onely to put off the old earthly qualities and in this manner to dispose them to put on the new heavenly ones 2 Cor. 5. 2. 4 For before he gives a reason why he hath attributed this transportation to faith namely because God having by means of faith adopted him in grace to be his Sonne did likewise give him
the Italian I saw that is to say a second vision was presented unto me and at the first appearing of it I was ravished into a Propheticall extasie Now untill the end of the eleventh Chapter these visions seeme to represent the heavenly archetypes of Gods counsels concerning the state and chances of the Christian Church and from the twelfth forward the execution of them upon earth V. 2. One sate by that it is not here said that he had the likenesse of asonne of man and by Revel 5. 6 7. 7. 10. he sheweth that in this place we must understand it to be God the Father V. 3. A Jasper to represent his majesty and glory but without any image or figure V. 4. Foure and twenty an image or representative of the Church brought in here as gathered up into Heaven and made partaker of Christ her heads glory Revel 3. 21. and represented under the forme of the Rectors and heads of the earthly Jerusalem anciently composed as the Jewes relate it of foure and twenty Elders or heads of the foure and twenty quarters or high streets of the City over which was the Governour for the King who made the five and twentieth whereof some tract is seene Ezek. 11. 1 In white a signe of glory and most perfect heavenly purenesse see Rev. 3. 4 5. V. 5. Seven answerable to the seven Lampes in the Golden Candlesticke in the Temple see Exod. 25. 37. Zech. 4. 2. V. 6. A Sea a figure of the Heaven of glory represented by a Sea for its greatnesse and plaine extent and of glasse for its purity and splendor Foure a figure of the Angels see Ezech. 1. 5. Full of to signifie the perfect light of knowledge and perpetuall vigilancy in service in the holy Angels see Dan. 4. 13. 17. V. 8. Within namely under those wings V. 10. And cast in token of acknowledgement that all the glory which they have is Gods meere benefit and that they enjoy it onely to exalt his for ever V. 11. Thou art worthy that is to say to thee it belongeth to set everything under thine obedience as every thing hath its being from thee which is especially verified in Christs spirituall Kingdome Rev. 5. 12. and shall be accomplished in the Fathers everlasting Kingdom 1 Cor. 15. 24. CHAP. V. Vers. 1. A Booke a figure of Gods everlasting and secret decrees concerning the state and condition of his Church which decrees none knoweth but onely the Sonne who hath the full knowledge of them as true God with his Father And likewise it belongeth to none to declare them but onely to him who alone hath charge from the Father to reveale them as Mediator and great Prophet of the Church see Psal. 2. 7. Iohn 1. 18. 3. 32. 5. 19 20. V. 3. In Heaven by this enumeration nothing is meant but all the creatures in generall see Exod. 20. 4. Phil. 2. 10. V. 5. The Lyon namely Jesus Christ descended from Iudah according to the flesh to whom in spirituall truth belongeth the title of Lyon attributed to Judah Genes 49. 9. by reason of his soveraigne strength to overcome and destroy all his enemies Hath prevailed the Italian hath overcome that is to say hath obtained as in a triall more then any other hath overcome all difficulties and brought it to passe Or hath obtained in regard of his humanity this dignity of knowing all the fathers secrets and to unfold them by the combats which he hath undergone V. 6. In the middest namely betweene Gods Throne and the beast and the Elders A Lambe who represented Christ who by his death hath gotten that foresaid glorious title As it had been the Italian which seemed that is to say who bare in his glorious body the markes of his death and Sacrifice See Zech. 12. 10. John 20. 27. Rev. 1. 7. Seven hornes a token of Soveraigne power in Christ as King as the seven eyes are symboles of perfect know ledge in quality of Prophet V. 8. Harpes Instruments of praise which seeme more properly to belong to soules already glorified as the Vials full of odour are better referred to beleevers upon earth where the true place of prayer is as in Heaven is the place of thankesgiving For the whole Church as well Militant as Triumphant is here represented as yeelding her dutys to Christ. Which are that is to say which figure and signifie according to the ancient symbole Exod. 30. 1. V. 9. A new see upon Psal. 33. 3. V. 12. Riches namely the glory according to the use of the Hebrew tongue or all the treasures of wisdome and understanding Col. 2. 3. CHAP. VI. Vers. 2. A White Horse by Rev. 19. 11. it appeares that hereby is meant Christ carried upon the pure word of the Gospell conquering and overcomming the Kingdome of the Word and destroying his enemies Psal. 45. 4 5. Conquering beginning his victories even at his first comming out and prosecuting of them to the end V. 4. Another Horse by this may fittingly be meant the Roman Empire sorrell or red by reason of its continuall exercise in warres coveting the universall Empire of the world V. 5. A blacke Horse by this seemes to be meant the spirituall hunger after the bread of life which is the pure Word of God which after the ruine of the Roman Empire did much afflict the world A paire of Ballances as it were to distribute the bread by weight and proportion as they use to doe in great dearths see Lev. 26. 16. Ezech 4. 10 11. V. 6. A measure the Italian A Chenice the name of a measure which contained about two and twenty Ounces and the penny is the Drachme whereof eight make an ounce And so is signified a great dearth See thou hurt not that is to say this spirituall hunger shall notwithstanding be accompanied with great fleshly commodities and delights represented by Wine and Oyle which are not so absolutely necessary for mans life as Bread V. 8. A pale Horse by this may be meant Antichrist whose Kingdome is the death of the Church caused by violences privation of true practice pestilence of false doctrine persecutions of Potentates signified by the foure bodily scourges whence unavoydably followeth everlasting death Or simply are meant Gods judgements upon the World for the contempt of his word Over the fourth as indeed the kingdome of Antichrist seems to have taken so much part of the world V. 9. The Altar which in this vision appeared in Heaven before the Throne like the Altar of Incenses which was before the most holy place where Gods glory resided upon the Arke Exod. 30. 6. And this representation serves to shew that the soules of beleevers doe not appeare before God but onely by the intercession of Christ figured by those ancient perfumes Which they held having never forsaken it nor renounced it 1 John 5. 10. V. 10. How long a prayer not for any particular vengeance but of zeale to Gods justice and of desire
maintain and establish the devils kingdom Dan. 7. 20 25. To continue other Texts have it To war namely with the Church which seemes to agree best with the figure of Antiochus Fourty and two according to the letter they are the three yeares and an halfe of Antiochus his persecution Dan. 7. 25. and 12. 7 11. but being referred to Rome this terme seemes to be indefinite to signifie the whole time of Gods patience in suffering of heathen Romes persecution V. 6. His Tabernacle that is to say his Church And them that namely Christ and all his who were gathered up in glorie V. 7. Given unto him that is to say he was permitted To overcome them namely in the world and corporally for a time V. 8. Of the Lambe the Italian whose names are not written from the foundation of the world in the Book of life of the Lambe who was slain shall worship him namely of Christ 1 Pet. 1. 19 20. to whom this Booke of life is attributed whether it be because that in Christ all Gods children are chosen Ephes. 1. 4. or whether it be because that he is prince and authour of everlasting life whereunto they are chosen Others set down the words of the Text in this manner Whose names are not written in the Book of life of the Lambe who was slain from the foundation of the world that is to say in Gods decree and foresight and in the efficacie of his death which hath been present to God from all eternitie V. 10. He that A summarie and obscure description of the Roman Empire through Gods just judgement Is the that is to say one ought to shew and exercise it in persevering constantly in the faith and in bearing all manner of assaults expecting the time which God hath appointed V. 11. Another this can apparently belong to no other but to a power used under the Name of Christ which hath brought in and established it selfe by meanes of and after the ruine of the Roman Empire Two hornes that is to say usurping two powers Secular and Ecclesiasticall even as Christ is both King and High-priest or counterfeiting the mildnesse of Christs Kingdom which proceedeth not with outward force nor violence of armes even as the hornes of a lambe are not good to butte with or to do any harme He spake that is to say he used an absolute command over the consciences raised himselfe through devilish pride and execrable boasting Rev 18. 7. V. 12. Before him The Roman Empire subsisting yet a long time after the being of this second Beast especially in these Easterne parts To worship that is to say to have religious conceits of the place where Rome stood as being consecrated to a perpetuall presence of God and to yield divine honours and religious obedience to it Whose deadly wound This seemes to be another wound then that of verse 3. and to have a relation to the desolations of Rome by the Northerne Nations V. 13. Fire come this seemes to be meant by thunders darted out as it were in God and Christ his Name whereby the world hath oftentimes been set on fire with warres and troubled with terrible confusions V. 14. That they should make namely that they should establish a new forme of Roman politicke Empire which should have some name and resemblance of the ancient Empire which was ruined And did live namely by the establishment of the universall Empire pretended to be spirituall V. 15. To give life the Italian to give spirit that is to say force and vigour to command Speak that is to say make Lawes and statutes with penalties to the disobedient and to the contemners of the majestie of this new Empire stiled sacred by its adherents V. 17. That no man that is to say forbidding all manner of commerce and communication with those that did not acknowledge this power V. 18. Count the This is very obscure and doubtfull A Christian Authour of the ancientest hath left in writing or peradventure by tradition that this was the name Latine as the Grecians write it for the Grecians using letters in stead of cyphers of numbers do out of the foresaid name make up the number which is here set down and indeed this number can have no relation to yeares for that as hath been said Rev. 15. 2. CHAP. XIV Vers. 1. I Looked It seemes that by this Vision the heavenly glorie is represented wherewith the ancient Martyrs were crowned who suffered death under heathen Rome or they who by vertue of their election have not adhered to the false dominion of the soules whilest it reigned in the world without any contradiction and they are brought in giving God thankes therefore V. 3. Redeemed that is to say acquired to God by the price of Christs bloud 1 Cor. 7. 23. 2 Pet. 2. 1. V. 4. Which were not that is to say who have kept themselves pure from all idolatrie which is spirituall fornication and have loyally adhered to Christ the onely Bridegroom of the Church see 2 Cor. 11. 2. Ephes. 5. 27. V. 6. Having the The sequele of these Visions sheweth that this cannot be understood of the first preaching of the Gospel by the Apostles and that it must be referred to a miraculous renewing of it V. 8. Is fallen This first crie is the proclamation of Gods sentence against the spirituall Babylon and of the beginnings of the execution thereof by the spirituall ruine of her plots the other proclamation Rev 18. 2. will be that of the final execution Made all nations drinke by her frauds and false perswasions she hath in such sort besoted mens spirits as with a compounded drinke that they have thereby lost their right judgement and have suffered themselves to be induced to spirituall fornication of idolatries and superstitions which deceit is neverthelesse an effect of Gods just judgement upon the world which hath not entertained the love of Truth 2 Thess. 2. 10 11 12. V. 10. Without mixture without any temperament of grace and of mercie with which God moderates the cup of believers afflictions V. 12. Here are they that is to say in these occasions they shall make themselves to be known by most certain proofes V. 13. From henceforth namely after the doctrine of the Gospell and faith shall be re-established in the world in its own puritie and vertue by which alone man can die happily in present comfort and confidence of eternall salvation Their workes that is to say the reward of them cannot fail them after their labours and combates V. 15. Out of the Temple represented oftentimes in this Book in Vision to be in Heaven now from this place to the end of the Chapter seem to be foretold the warres and desolations which were to happen in the world by reason of the Gospels re-establishment as if that after this last effect of Gods grace there were no more any mercie or patience to be expected but onely a finall destruction as a harvest or a vintage when
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly