a habit of mourning V. 35. Daughters Jacob had never a daughter but Dina so that we musthere understand to be meant his wifes and his sons daughters The grave The Hebrew phrase signifieth grave and hell for by Gods Law the reward of sin is both corporall and eternall death but through grace they are several for the faithfull Therefore we ought to distinguish of this name which is common to both deaths according to the diversitie of the subject to which it is attributed and in the meane time the name of grave remaineth amongst the Hebrews marked with it's naturall horror which is to be the entrance into hel but only that God through his grace delivereth man from thence V. 36. An Officer The Italian hath it An Eunuch This name signifieth a man that is gelded but because such kind of people were much employed about Princes Courts the name hath been put upon all manner of Officers though not gelded as it should seem this man was not seeing he had a wife Of the guard the Italian Of the guards the Hebrew word signifieth executioners for in the old time Princes guards were wont to do many capitall executions see Jer. 39. 9. Dan. 2. 14. Mark 6. 27. CHAP. XXXVIII VERS 1. AT that time Of Jacobs remaining in Canaan for it should seem that this happened before Joseph was sold and is here inserted to shew Gods admirable providence who hath caused the royall stâ—mme of Israel and our Lord Jesus Christ according to the flesh to proceed from such beginnings Adullamite of the City of Adullam which afterwards fell to Judah V. 5. Cheziâ— a place also called Aczib Jos. 19. â—9 V. 7. Was wicked the Italian was displeasing or was wicked in Gods eyes V. 8. Marry her The Italian addeth By reason of consanguinity This custome that the brother or the neerest of kinne who was unmarried should marry his brother or next kinsmans wife which died without issue was already brought in amongst Gods people questionlesse by some expression from God which was afterwards confirmed by Moses Law Deut. 25. 5. Raise up Beger issue which may beare thy deceased brothers name and may be reputed for his which thing in those dayes when issue was esteemed the greatest temporall blessing it seemeth was ordained for their comforts who died without children as adopting hath since been used for the same â—nd V. 9. Should not be Yet Moses Law Deut. 25. 6. sets down that the first borne only should be reputed his that was deceased and not they which came afterward V. 11. For he said Being ignorant of the true reason of his sons deaths he sespecteth the woman and therefore thinketh to put off the marriage or with an intention to forsake her quite or to take time to finde out the reason of the precedent deaths and t 〈…〉 redrâ—sse it V. 14 And covered She used this deceipt to induce Judah who was a widdower to take her to wiâ—e as next of kin to the deceased See the like cunning Ruth 3. 3. iunay also be that Judah his sons had noâ— known her which might lessen her fault in which whatsoever it were she aimed chiefly to the honest end of having issue V. 15. Covered Quite muffled up which was the fashion of unchast women Cant. 1. 7. V. 17. Will thou give me Or I am content if thou wilt give me but c. V. 18. Thy bracelets The Italian hath it A scarfe or swathe It might be some towel or scarfe to binde about his head according to the manner of the Easterlings V. 23. Be shamed For dealing with such kind of women was infamous even amongst the infidels V. 24. Bring her forth Let her be brought to â—â—dgement to be condemned to death as convinced of adultery against the faith shewed unto Sâ—la her spouse according to the law of those days see Deut. 22. 23. Now his passion would not suffer him to bethink himself how that a woman with child ought not to be put to death V. 26. she hath been we are both in fault but I more than she having through my backwardnesse given her cause to seek issue by me which she should have had by my son V. 28. Bound For a signe of eldership which was so much honoured in those dayes There may under this figure be a mystery hidden like unto that of Gen. 25. 26. for Pharez from whom Christ came according to the flesh represents him who as the true first borne Col. 1. 15. Heb. 1. 6. snatcheth away from the Prince of the world the advantage and command which he pretendeth to have V. 29. What breach A violent kinde of comming out a figure that Christ cannot be borne as concerning his Kingdom and truth without many rends of the world This breach A casting manner of speech since thou hast done the evill thou shalt beare the continuall reproach for it by the name of Pharez that is breach V. 30. Zara That is a sweet and easy birth as the sâ—nnes and the plants c. a figure of the facility with which the Prince of the world planteth his Kingdome which notwithstanding is alwayes the lesser because he hath no share in the eternall Kingdome which by right belongeth to the first borne CHAP. XXXIX VERS 6. HE knew not He took no other care relying for every thing else upon Josephs faithfulnesse â—iligâ—nce and industrie V 9. There is none None greater in the house han my self V. 14. The men Which might be in some place neere thereunto An Hebrew See Gen. 10. 21. and 14. 13. V. 20. Into the prison The Italian hath it Into the tower It was some strong and safe prison Some expound it a house that was vaulted CHAP. XL. VERS 2. OFficers The Italian hath it Eunuches as Gen. 37. 36. V. 5. According to the The dreames were diverse as the events were to be V. 8. Interpreter According to the custome of those nations to investigate the interpretation of dreames that had any extraordinary singularity in them V. 15. Stollen away Secretly and brought away by deceit Of the land Out of Canaan where long since Abraham's famous and mighty nation was seated V. 16. White baskets Made of white willowes others have bored or full of holes Others full of white bread or bâ—skets CHAP. XLI VERS 1. BY the river of Nilus V. 7. And behold It remained so deeply imprinted in his memory that hee knew it was no ordinary nor vaine dreame 1 King 3. 15. V. 9. I doe that which thou requirest putteth me in memory of a fault whereby I provoked thy wrath against me but yet it was an occasion whereby thou mayst now be satisfied V. 16. It is not in me This faculty of interpreting dreams ought not to be esteemed any science or art of mine it is a pure gift of God working in me to whom I will now pray that he disclose the meaning of this dreame unto thee for thy good V. 39. For as much as God God having
it might be a figure of the manner how the Church is justified in Gods judgement namely by Christs intercession who is the CHURCHES everlasting Priest V. 16. Doubled To be so much the stronger to beare the stones or ouches made fast to it V. 24. Thou shalt put And hang them to those rings V. 26 Thou shalt fasten With some hook thou shalt hang one of the ends of those chaines to the rings of the ouches which are upon the shoulders v. 9. V. 26. Upon the That is to say below for the other v. 25. were upon the upper sides Inward the brest plate was double v. 16. therfore the hem which was on that side that touched the Ephod whereunto these rings were fastened was called the inward hem V. 27. Underneath The breast plate Coupling upon the hips where the two squares of the Ephod did meet and were fastened together Girdle of which see V. 8. V. 29. When he once a yeare in the day of the attonements Exo. 20. 10. Lev. 16. 6. V. 30. The Urim and the Thummim These two Hebrew words signifie lights perfections It is not certainly known what it was but it is manifest that it was not made by any of the workmen Exo. 39. 8. Lev. 8. 8. but put in by Moses Whatsoever it was it represented the two chief vertues that any servant of God can have and especially Christs most perfect wisdome and justice who by vertue of them presents the Church to God his Father 1 Cor. 1. 30. The judgement The breast plate was so called for the reasons specified above v. 15. Upon his To shew what affection the shepheards affection towards his flock should bee and especially what an unspeakable charity Christs charity towards his Church is V 31. Of the Ephod That is to say upon which the Ephod must be applied and worn V. 33. Pomegranats According to Josephus they were flat of â—mbrodery work mixed with bels sowed between them upon the hem of the robe and not hanging beneath it Now these pomegranates and bels â—o seem to signifie the two indivisible qualities of a true shepheard which are a sounding speech and holy works See Mat. 5. 19. 2 Cor. 6. 6 7. And these bels were also to warne the people to second the priest with heart and mind in his sacred acts V. 35. He die not For his disobediende now this threat representeth the condemnation of all those Pastors which do faile in those fore said parts V. 36. Holinesse to the Lord The Italian hath it The Holinesse of the Lord to shew us that the Churches perfect holinesse remaines in Christ its head Dan. 9. 24. 1 Cor. 1. 30. Heb. 7. 26. And to teach all sacred ministers to have God and his holinesse continually before their eyes V. 38 May beare That is to say may intercede by this ceremony between my people and me that I may not punish the errors which they commit in my service A figure of Christ who with his most absolute justice covereth all the defects of our good works which are still spotted with some 〈◊〉 Sâ—â— Lev. 16. 16. Isa. 64. 6. Heb. 13. 5. 1 Pet. 〈◊〉 5. Alwayes every time as he shall present himselfe before God to do his office V. 39. The coat This was the first garment next to the body reaching down to his heeles made of two doubles of linnen cloth backstitched together as may be gathered by Josephus the historian The miter The coverture of his head made as it is supposed like a turbant The girdle which according to Josephus was foure fingers broad and went twice about his body then hanged down to his feet V. 40. Coates They were long linnen coates for inferiour priests were fordidden to wear any woollen stuff in their garments Eze. 44. 17. Bâ—anets they were caps made pointed V. 41. Consecrate them The Hebrew hath it fill their hands because they used to consecrate them by putting of bloud on the outside of their hand and certain parts of the sacrifices of consecrations in the palmes of their hands Exo. 29. 20 24. V. 42. Breeches To eschew all danger of dishonest discovery see Exo. 20. 26. CHAP. XXIX VERS 4. VVIth water Taken out of the hallowed laver Exod. 30. 18. Now by these three things water bloud and oyle used in the consecration of Priests is signifie the true spirituall sanctification which consists of the remission of sins regeneration and gifts of the Spirit V. 5. Of the Ephod See Exo. 28. 31 Gird him bind the Ephod to his body tying down those two squares with the girdle and so all the under garments were bound down with the Ephod V. 6. Crown The blew wreath with the golden plate v. 36. Lev. 8. 9. V. 10. Before the Where the Altar stood which was the place to kill all sacrifices after the Tabernacle and then the Temple were built up Put their A ceremony set down for sacrifices which represented two things First that the beast was dedicated and appropriate to God Secondly that the Priest did transfer upon it either his or the offerers sins Figure of Christ who hath burthened himself with our iniquities I say 33. 4 6. V. 12. Of the Altar Of incense for this being a sacrifice for sin v. 14. the law of these sacrifices equired that some of the bloud of them should be put on the horns of that Altar Lev. 4. 7 18. 16. 18. The bottome of the Altar of burnt offrings where all the bloud of the sacrifices was spilt Lev. 4. 7 â—8 30. and 9. 9. V. 13. All the sat These parts in all sacrifices were to be burned to God Lev. 3. 3. and 4 16 17. V. 14. Without the According to the law of all sacrifices for sin Lev. 4. 12. to signifie that the guilt and condemnation therfore was carried out far from the people And therefore Christ suffered death without the gate Heb. 13. 12. V. 18. A sweet savour See Gen. 8. 21. V. 20. Upon the tip This ceremony of the eares hands and feet signifieth that every sacred Minister ought to be sanctified by Gods spirit to beleeve work and persevere V. 28. That is upon Because that when the the thing offered was s 〈…〉 in the bloud was received into some vessell which was set upon the Altar to performe the ordinary sprinklings V. 22. For it is This ram is not an holocauste to be burnt whole as the other was but a sacrifice of thanks-giving v. 28. therfore these parts alone shall be consumed with fire As for the rest the right shoulder after it hath been heaved shall be thine O Moses who in this action representest the high Priest and the breast also after it hath been waved and the rest shall be Aarons and his childrens who in this consecration stand in stead of those persons which offer the sacrifices of thanksgiving See Lev. 7. 30. 34. V. 24. Wave offering this was a ceremony in presenting offerings or sacrifices to God throwing the pieces
makes it more glorious and seâ—â— it in greater esteeme amongst men Sinners that is to say guilty and câ—lpable having not as yet receâ—ved he gift of absolution and pardon and being yet under the kingâ—â—me of siâ— V. 〈◊〉 By 〈◊〉 namely by vertue of thâ—t satisfaâ—â—ionâ— which he hath made to God by his death 〈◊〉 wrath namely from eternall damnation and punishment Matth 3. 7. Rom. 2. 5. The meaning is that as it is more easie to keep a man from execution that is freed and absolved by the judg then for to get a guilty man absolved and freed by the iudge so after we have received pardon which is the greater we ought much now to be perswaded that we shal be freed from the punishment which is the lesser and that we shall have all good things Rom. 8. 32. V. 10. By his life namely by him living and raigning and communicating his life to all his members Iohn 6. 5. 7 and 14. 19. 2. Cor. 4. 10. 11. V. 11. And not onely besides that we gloriously triumph over all afflictions thorow a certain confidence of the everlasting crowne Wee have also whereof to boast our selves to bee happy in the whole course of our lives by the present feeling of Gods grace V. 12. Wherefore a generall conclusion of the presedent treatie of justification by faith in which the Apostle breifely running over those things which he had said doth withall set doune the ground of them which is that God hath of his owne good will established Christ to be the head of grace and the spring of righteousnesse and life to all his elect thorow the impution of whose righteousnesse they are restored into Gods favour and concequentlie sanctified and glorified as Adam was made the naturall head and root of all mankind whereupon by his sinne imputed to al his Seed it was all under Gods curse deprived of originall righteousnesse corruption its whole naturall and subiect to death V. 13. For untill this originall corruption is verified by the effects of all mens actuall Sinnes in al ages even before the law of Moises which sheweth that there was before that another generall law namely that of nature the reliques of which doe yet remaine in man Rom. 2. 14. 15. against which Adam having actually sinned hath enfolded all his posteritie in the same fault and hath propagated originall sinne in it is not imputed that is to say is not reputed to be truely sinne which is nothing but a transgression of the law Rom 4. 15. 1. Iohn 3. 4. nor man is not called to account upon it to be therefore condemned to death V. 14. Neverthelesse he doeth moreover shew that there was an universall defect in all mankind against the said law which was imputed unto him to condemnation seeing they are all dead and that death is the reward of sinne Rom. 6 23. over them namely over little children who weare not come to the age of iudgment and consequently could not bee guilty of an actual deliberate and voluntarie sinne such a one as Adams was and yet for all that they are dead wherefore wee must conclude that there was in them some other sinne which is the originall sinne of him namely of Christ the second Adam the head of the spirituall off spring of this elect as Adam was the natural head of all men Now the conformitie of them both consisteth in this that either of them by the order of God justification hath communicated his estate to all his V. 15. But not though these two Adam the head of sinne and death and Christ the head of righteousnesse and life doe agree in this prosperity of communicating their conditions to those who are theirs yet there is great deale of difference between them First in that in Christ the power is all divine and therefore infinitely more active and effectuall and then also in the excellencie and abundance of gifts and good things which he communicates to his above all that which man had lost in Adam manie bee namely all men the children of Adam v. 12. The grace namely Gods mercie and good will which is the Soveraigne cause the gift namely the application and free imputation of Christs righteousnesse which is the meritorious cause by grace for love and by vertue of that perfect righteousnesse and obedience which Christ yeelded his father in his humane nature by which he hath merited and possesseth all his grace and love Matth. 3. 17. Iohn 1. 16. Ephes. 1. 6. Vnto many namely to all believers Gods spirituall children in Christ whereof he had spoken before V. 16. And not there is likewise another difference namely that Adam did indeed by his offence make all his posterity guilty but they have aggravated their iudgement by their owne proper and voluntary sins But Christ iustifieth not onely from the sin which proceeded from Adam but likewise from all other personall sins The judgment namely God proceeding as a iust iudge hath imputed this one offence of Adams to all his posteritie and hath condemned it to lose the state of originall righteousnesse and consequently life The free gift the Italian The grace the same God proceeding in his grace hath absolved all his elect from al their sinnes for to behold them just and innocent V. 17. For if this ought not to seeme strange for God hath infinitely more beene appeased in Christ then hee was offended and provoked by Adam Of righteousnesse namely Christs righteousnesse which is given that is to say imputed out of meere grace to all believers V. 18. By the righteousnesse of one by Christs perfect obedience God hath poured out his free mercy upon all men to absolue them from sinne and give them right to eternall life vpon all to all manner of persons indifferently though not to all universallie Or he means all those which belong to Christ. v. 15. 17. V. 19. Mary see v. 15 were made that is to weare reputed for such and doe as such appeare before Gods judgement Shall manie henceforward Christ having ben manifested and his righteousnesse fulfilled and preached to the world by the Gospell all those who shall receive it shall be reputed righteous before God in him V. 20. The law because he had said v. 13. that before the law of Moses sinne had raigned against the law of nature he doth now obviate an objection wherefore then was Moses his Law added Hee answeareth because the Law of nature might be restored to its naturall light and vigor and repaired in the breaches which ignorance forget fullnesse evil manners and erroneous opinions of men had made in it And that by this light of Gods law renewed in man and yet with stood by him with a greater malice then before his wickednesse should appeare to be growen up to the height whereby he might have no other way of restauration but onely to 〈◊〉 to Gods grace in Christ whose power overcomes all the power of sinne V. 21. Unto death shewing its
from it Matth. 6. 24. Of obedience to the law of God unto righteousnes namely to be approved by God under which is also comprehended the reward of life V. 17. That ye were that having heretofore bin slavs to sin God through grace hath freed you by the Gospel to which you have willingly submitted your selvs as to the pattern model of your regeneration like unto a mettal which is melted or some other soft kind of stuffe which taketh its forme from the mould into which it is cast V. 19. I speak this similitude of corporall slavery doth not perfectly agree with the necessity and â—e of serving God wherein there is no force at all used and where Gods spirit inclineth the soule to a milde and voluntary obedience but the weaknes of your understanding in wel apprehending this liberty alien from al manner of licence and indifferency and in wel using of it requireth to have the matter laid open to you under such terms See 1. Cor. 7. 22. and 9. 21. 1. Pet. 2. 16 your flesh namely the natural vice of ignorance and perversnes of understanding which remaineth inbelievers and makes spiritual things hard for them to apprehend in their own naturall sence and to make good use of them unto iniquity namely actual iniquity V. 20. For when you must not divide your service for when you were under the yoak of sin righteousnes had no power over you therefore likewise now that you are under the kingdome of righteousnesse you must utterly renounce the tirannie of sin V. 21 What fruit consider what was the reward of your bondage then it was nothing but death therfore by the lamentable and horrible state that you were in then you may judge what a happy state you are now brought into to cleave unto the one and altogether flye the other See Rom. 7. 5. V. 22. Yee have you reap this good by your subjection to God that you are even in this world sanctified and regenerated to newnes of life a true beginning and pledge of the everlasting and glorious life V. 23. The gift namely of these 2. works of Gods grace towards you and in you namely of the free justification and spiritual sanctification wherof the first is the cause and the 2. the beginning and introduction into eternal life thorow Christs benefits who got you the first by his blood and obedience and the other by his spirit CHAP. VII VER 1. FOr I speak he speaks this to shew that hee did specially direct his speech to the Iews who in all reason should have bin best instructed in al the effects of the law Now all this is to declare and confirm what he had spoken Ro. 6. 14. that believers are no more under the law and the effect of sanctification no more then the benefit of justification cannot be expected nor hoped for by the law but onely by Gods grace in Christ The law this may be understood of all laws obligations or personal covenants the power whereof ceaseth upon dead men as the marriage bond doth which is the strictest of all V 2. From the laws from the tye of marriage and from that bond wherein right she was tied to her husband V. 4. Ye also Christ hath ingrafted us into his mistical body and hath appropriated us unto himself to be the sole master of our consciences and the beginning of spiritual life in us by vertue of his resurrection by which he was really made the head of his Church hath received the fulnesse of his spirit to distribâ—â—e it unto the Church and produce in it the resemblance of his resurrection Ro. 6 4. and so he hath losed us from the hard command of the law which only condemned our consciences and by its inexorable vigor and impossible instances did drive men toâ— desperate rebellion are become al this former right which the law had to condemne and the power of kindling sin is annihilated in your behalfe even as if you were dead Ro. 6. 7. V. 5. For when it was convenient that wee should be thus appropriated to Christ to obtaine the end of directing our actions to God and to his service for whilest we were in our natural corrupted state having no other guide but the law the perverse affections which are the roots of sinnes being pricked forward rather then corrected or repressed by the law did produce their effects in all the parts of our soule whereupon there grâ—w nothing else but multiplication of causes of death By the law because it did exasperate and inflame that which it could not correct even as one contrary which is not able to overcome the other contrary doth strengthen it 1. Cor. 15. 56. In any members Sâ—e Rom. 6. 13. V 6. Delivered freed from that harshnesse of the law by which sinne being brought to dispaire did kindle more and more Wherein namely in sin Ro. 6. 2. whereupon the kingdome of sin being destroyed in beleivers the aforesaid accidentall effect of the law doth also cease namely of provoking the malignity of it Hold like slaves in iroâ—s Should serve namely God In newnesse moved and driven thereunto by this new power of the holy Ghost whereas the law did nothing but shew man his duty as in writing or picture without giving him any lively and effectual power therefore whereupon this old means of righteousnesse and holinesse hath been annihilated as impotent and unprofitable V 7. Is the that is to say is the law cause of sin or hath it any malignity or vice which of it own nature doth produce any such effect as to exasperate sin nay I had contrariwise the law discovers and condemns sin perfectly even in its first and smallest motions now the Apostle here doth represent himselfe in his former state of Pharisee very zealous of the law and how by it in his serious meditations and exercises hee could never obtain any victory upon sin but there alwayes was bred a furious provocation of sin by it V. 8 But sin that is to say considering the extreme rigor of this commandment which condemned me to death for this concupiscence which is unavoidable my natural vice was too far from being corrected or extinguished threby that did I through despair abandon my self to an indifferent desire seeing that all my labour to represse some part thereof was in vaine Was dead as it were a sleep and deaded if it were not kindled again by the law working lively upon the conscience for then the opposition of it against the evil which raigneth in sin causeth one to grow obstinate against 〈…〉 nd the aforesaid despaire for not being able to give it full satisfaction drives a man to give over all manner of endeavour and affection of studying to doe it V. 9. I was namely in the time of my Pharisaisme when I considered nothing but only the bark and out-side of the law and the outward discipline of it without entring into this profound cogitation of the spiritual
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that
during the journey in the desart to be poured down at the bottom of the Altar and the far burned upon it v. 5 6. after the comming into Canaan this Law was restrained only to the beasts which were sacrificed Deu. 12. 5. 15. 21. V. 4. Shall be imputed Hee shall be judged and punished as a murtherer for violating my Law in the spilling of bloud as well as if he had transgressed it by murther See Isay 66. 2. Shall be cut off hee shall be put to death if the thing be known Or he shall be punished by me if the fact be hidden from men or if they do not execute justice See upon Gen. 17. 4. V. 5. To the end I will have those sacrifices of thanksgiving which the people useth to offer to idols here and there in the fields making thereof their prophane meats to be cut off by this strict Law which shall bind them to consecrate all the flesh they eate to me only In the open field to idols in remote and severall places sought out by idolaters to withdraw themselves from the sight of men For Peace offerings Whereof they that offer may eat those parts which the Lord had not reserved for himselfe Levit. 39 14. 4. V. 6 The bloud The sprinckling of the bloud and offering of the fat of this common flesh had a resemblance to these offerings of thanksgiving but when such offerings were expresse and formall there were other ceremonies and other parts also reserved for God Lev. 17. 11. V. 7 Unto divels That is to say idols wherein whether the idolater have such an intent or no the divell is served under diverse names resemblances see Deut. 32. 17. 2 Chron. 11. 15. Psa. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. the Hebrew word signifieth shaggy or hairy because the divell appeareth in such ugly shapes to them that serve him see Isa. 34. 14. A whoring Spiritually by idolatry See Ezech. 23. 8. This shall be Namely to have every sacrifice offered to the true God and only in the place dedicated to his service for otherwise the foresaid Law was restrained after the comming into Canaan see upon v. 3. V. 10 Set my face That is to say I will declare my self to be his adversary and will persecute him in my wrath by the hands of men and by the way of Justice or by my own judgements V. 15 That eateth That is to say hath eaten thereof unawares V. 16 He shall beare If he have offended wittingly and that the fact is known he shall be punished by the Judges if it be secret he is guilty before God and if he have sinned unawares yet must he purge himselfe by sinne offering See upon Levit. 5. 1. and 7. 18. CHAP. XVIII VERS 2. I Am As I am your Soveraigne Lord I command you these things out of absolute authority and as I am God most holy I declare unto you that you can have no Communion with me committing these following misdeeds V. 5 If a man According to the first Covenant of God with man at the first creation this may be understood of the perfect observing of Gods Law which had the promise of eternall life annexed But because man by sin hath deprived himself of the power of attaining to this perfect obedience this must be understood of the disciplinary and externall accomplishment of the Law which hath also its temporall reward Oâ— according to the Covenant of grace of the new internall and spirituall obedience created in the faithfull by the gift of the holy Ghost which hath the promises of this and the future life 1 Tim. 4. 8. V. 6 To uncover To violate with any act or in any manner the chastity or respect due to the bloud V 7 Of thy father These words are spoken to the daughter and the next words to the son V. 8 Thy Fathers wife Thy mother in Law It is Thy father and she by the vertue of matrimony are all one flesh and therefore the prohibition of carnall copulation is in the same degree as that of fathers and mothers with their children and so interchangeably see Ezech. 22. 10. V. 9 The daughter By another wife Of thy mother By another husband She be borne Either lawfully begotten or a bastard According to others it meaneth sister by the same father and mother or sister only by the mother V. 10 Is thine own They ought to be to thee as thine own children V. 11 Thou shalt not uncover This verse seemeth to be added for an exposition of the ninth verse for marrying with the mother in Laws daughter is forbidden when both have one and the self same father but not when they have two fathers V. 12 She is She is in a degree of consanguinity forbidden by all Laws and even abhorred by nature it selfe V. 14 Thou shalt not approach This is an expostion of the precedent clause see upon v. 8 Thine aunt Neerenesse of affinity hath as much force to forbid joyning in marriage in certaine degrees as the neerenesse of consanguinity V. 17 For they are Between thy wife and them there is the degree of consanguinity descending by a direct line therefore in the degree of affinity is also forbidden in infinitum V. 18 shalt thou take Such a conjunction is incestuous verse 16. seeing there is the same reason for the sisters husband as for the brothers wife but here is also added the reason of the inconvenience it being a kinde of confusion to make two sisters rivals to one another to produce continuall strifes and jealousies as an example may be seene in Jacobs marriages which in those first ages were tolerated To vexe her The Italian hath it To be her rivall The Hebrew word is her adversary 1. Sam. 1. 6. V. 21 Molech An idoll of the Ammonites which seemeth to be the same as Milcom 1 Kings 11. 5. 7. and the Pagans Saturne in honour of whom the idolaters caused their children to passe through the fire of his sacrifices either by some manner of expiation and dedication or by really slaying of them see 2 Kings 3. 27. Psa. 106. 37 38. Isa. 57. 5. Neither shalt thou prophane Let not the glorious title of being Gods children and people which you beare bee contaminated by such a commixture of idolatry V. 25 Vomiteth out The Land is over-burthened therewith as with a thing most abominable and is no longer able to beare them see Jer. 9. 19. and 10. 18. Mic. 2. 10. CHAP. XIX VERS 8. HE hath prophaned Breaking the commandement in the observing of which consisteth all the holinesse of Gods service V. 16 As a tale learer The Italian hath it Speaking amisse of others Or spying and reporting other mens words and actions or calumniating and maliciously accusing see Prov 11. 13. Neither shalt thou sâ—and The Italian hath it Shalt thou arise That is to say thou shalt not lay waite for his life thou shalt not raise any unjust sâ—â—t nor beare false witnesse against him
V. 17 Not suffer sin upon him The Italian hath it Do not burthen thy self with sin for him Take heed lest through too much respect thou become guilty of want of zeale towards Gods glory and of charity towards thy neighbours safety V. 18 Against the Not that deeds and ostices of charity ought to be limited and bounded between those of one nation only but because the accursed people of Canaan were to be destroyed without mercy Deut. 7. 16. and also to shew that private revenges are the overthrow of civill society which is preserved by publick authority and private good will towards one another V. 19 Shalt not sow Not to confound the order of nature and likewise to teach man to love sincerity all his life time V. 20 A bond maide For a free maide there was capitall punishment Deut. 22. 25. Now the difference is grounded upon this that these conjunctions with bond maides which were not free were not held for true and entire marriages in which the quality of freedom is required aswell to contract them as for to participate of the husbands estate according to Gods first institution and they were really but like concubines with some sleight kinde of 〈◊〉 see Exod. 21. 4. 7 8. V. 23 Then shall ye count the fruit thereof as uncircumcised The Italian hath it Take away his fore skinne which is his fruit That is to say sanctifie it by beating down the fruit of it or suffering it to be lost as you sanctifie your bodies by Circumcision As uncircumcised Uncleane V. 24 Shall be holy That is to say presâ—â—ted unto God and converted to the Priests use as â—thâ—◠〈◊〉 fruits Num. 18. 12. Deut. 18 4. V. 26 With the bloud Without having squeezed it well out let run and cleansed all the bloud V. 27 Not round It was some custome or supersticious signe of prophane people see Jer. 9. 26. and 25. 23. and 49. 32. Or a signe of an immoderate and vitious sadnesse in their mournings as Levitie 21. 5. Note that in these quotations the Italian text hath acording to the Hebrew having the corners of their haire polled the English all that are in the uttermost corners V. 28 Cuttings As idolaters used to do in their mournings penances and prayers 1 Kings 18. 28. Jer. 16. 6. V. 30 My sanctuary As being the holy place of my presence amongst you in grace and power V. 31 That have familiar spirits The Italian hath it The spirits of Piton A kinde of familiar spirits which spake out of the bellies of those which were possessed with them V. 33 Sojourne As merchants way-faring men or mercenaries do without taking any firme or constant habitation or becomming proselites or converts V. 34 As one borne Namely in things that belong to the Law of nature and nations in offices of justice equity and humanity For otherwise Gods people had diverse priviledges wherein strangers had no part Deut. 14. 21. and 15. 3. and 23. 20. V. 35 Mete-yard As in measuring of stuffes by the yard or rod c. Or in measure The Italian addeth Of containing or continence Of vessels of liquid or dry things CHAP. XX. VERS 3. I Will set The Italian I will also set Besides the corporall punishment I will also accurse him in his soule cutting him off from all communion with my Church To defile By intermixing it with prophane idolatry Lev. 19. 30. To prophane See upon Lev. 17. 10. V. 4 Hide their eyes Cloaks the fact or is carelesse in punishing it by a wicked connivence V. 5 I will set As Lev. 17. 10. Go a whoring By spirituall fornication of idolatry see Lev. 17. 7. V. 8 Sanctifie you All your holinesse consists in fearing and obeying me and not in any superstition or false worship chosen according to your minde V. 9 His bloud shall be upon him Let him beare the punishment of his capitall misdeed Ezech 18. 13 V. 11 His Fathers His mother in Law see upon Lev. 18. 8 V. 12 Confusion A forbidden and abominable mixture of bloud 〈…〉 erting all holy order of Faith in matriony of progeny and honesty See upon Lev. 18. 23 V. 14 And they If the misdeed be committed with thâ— knowledge and consent of the woman V. 15 The beast As instrument of that wickednesse in tâ—ken of detestation for otherwise the Law is for â—one but such creatures as are endowed with reason and will 〈◊〉 Gen. 9. 5. Exo. 21. 28. V. 20 Be childelesse Let them be put to death speedily that there may be no execrable issue of such damnable conjunctions it being unfitting that the fruit of holy matrimony should be common to such abominable commixtures CHAP. XXI VERS 1. FOr the dead Comming into some place where there is a dead body touching it or making ready his grave eating of the funerall feast or mourning for him which made one uncleane for seven days sequestred from common conversation and set a part from holy things Num. 6. 6. and 19. 11. 14 16. Deut. 26. 14. Hos. 9. 4. now all this was a figure and document especially for Pastors of the Church for to renounce all fleshly inclinations though they otherwise be blamelesse to attend without disturbance to Gods service Lev. 10. 7. Deut. 33. 9. V. 2. But for his This is said only for inferior Priests for all manner of mourning was wholly forbidden the high Priest v. 10. Kinne that is neere The Hebrew hath is His flesh By which word is signified the most intimate and streight consanguinities V. 4 A chief man The Italian hath it As a husband For the death of his wife V. 6 Shall be holy Still pure and cleane that they may alwayes be ready for my service from which they were hindered by mourning And not prophane Not to hold as slight common or indifferent the title which they beare of being Gods Ministers or the majestie thereof leaving the service of the living God to follow that of a dead man see Mat 8. 22. And the bread The Italian The food See Lev. 3. 11. V. 7 Or prophane The Italian hath it Or defloured Either forcibly or consentingly V. 8 Thou shalt sanctifie him The Italian hath it Them This is spoken to Moses in this sence Teach and command them to observe all purity and holinesse Or concerning the people in this sence Reverence the sacred office of my Ministers honour their persons which represent my sacred Majesty towards thee to sanctifie thee by my word and Sacraments which they administer unto thee V. 9 She prophaneth Dishonoureth and staineth the dignity of his office V. 10 Upon whose head See upon Exo. 40. 15. Lev. 4. 3. and 16. 32. Uncover his head See Lev. 10. 6. V. 11 For his father The high Priests eldest sonne was anointed during his Fathers life for to serve him as a Deputy and after his death he immediatly succeeded him and therefore he could not mourne for his Father being already consecrated V. 12 Neither shall he go
them which hath beene done unknown to them and lay not the punishment thereof upon them Forgiven them they being guiltlesse of it and therefore not punishable for it but the man-slayer is not thereby forgiven if he come to light V. 9 When Keeping his ceremony according to my appointment or because thou shalt c. V. 10. Thine enemies Other nations besides the Amorites with which it was not lawfull to contract any alliance by marriage Exodus 34. 16. Deuteron 7. 3. V. 12. She shall shave In token that she was to cut and cast off all pagan corruptions vices and superstitions to become as it were a new creature and in this manner be engrafted into the blessed nation by means of marriage which was sanctified V. 13. And bewaile 〈…〉 her once satisfie the duties of nature for to forget all these affections and bestow all her love upon her husband and heartily passe over into the communion of the Church See Psalme 45. 11. V. 14 L 〈…〉 her go The Italian Send her away seeing that conjunction was a true and lawfull marriage this sending away again must be understood to be after the manner of other divorces Deut. 24. 1. reproved by God in regard of the conscience Mala. 2 16. Matth. 198. Yet tolerated in regard of the civill order by reason of the peoples hard hearts Thou shalt not make some understand this of publick prostitution V. 15. Hated Lesse beloved than the other as Gen. 29. 31. 1 Sam. 1. 5. V. 16. Before the son The Italian Preserring him before c. Heb. before his son which some do expound during his life as Gen. 11. 28. V. 17. A double portion Which was one of the first bornes prerogatives see 1 Chron. 5. 1. The beginning See Gen. 49. 3. V. 19. The gate To the court of justice V. 22. Ha 〈…〉 This punishment was not inflicted but only upon great and publick offences which did provoke the wrath of God upon all the people which offences were to be purged by the punishment of the â—uilty or of those persons which God himselfe had pointed out Nâ—m 25. 4. Jos. 10. 26. 〈◊〉 Sam. 21 6. the bodies of such ought to be taken away out of the sight of men as execrable and blasted with the lightning of Gods judgement Now all this was a figure of Christ made a curse for us that we might be freed from the curse of the Law Gal. 3. 13. who therefore made choice of this kind of expiatory death and was also buried the same day Matth. 27. 57. after hee had yeelded satisfaction to Gods justice John 19. 30. V. 23. Is accursed In regard of the misdeed which is punished by this death not in regard of the punishment it self nor absolutely in regard of him that is punished towards God if he truely convert and repent Luke 23. 42. That thy land be not defiled leaving in publick view an accursed object and displeasing to God seeing that all which is pleasing to him is pure and cleane and contrariwise all that which is displeasing unto him is uncleane CHAP. XXII VERSE 1. ANd hide thy selfe That is to say thou shalt not forsake them nor let them go V. 7. Let the damme go For a document of humanity not to deprive the poore damme of her young ones and of her life at one time And of equity and moderation of greedinesse leaving the damme alive whose little ones thou hast taken away to bring forth young ones for others V. 8. Abattlement That is to say a fence for the roofs of houses in those dayes and places were open terraces serving for diverse uses see 1 Sam. 9. 25. Neh. 8. 16. Jer. 19. 13. Mat. 10. 27. Luke 17. 31. Thou bring not suffer not through thy carelessenesse any deadlie mishappe to happen in thy house whereby thou mayst become guilty before God who may bring a judgement therfore upon thy house V. 9. With diverse These precepts are figures and documents of true simplicity and sincerity which ought to â—e observed in all our behaviours and actions Fruit of thy the Hebrew the fulnesse as Exod. 22. 29. Be defiled not by reason of the diversity of the sâ—eds but by reason of thy disobeying of this precept the Hebrew word signifieth sanctified by antiphrasis which is frequent in Scripture Unlesse we w 〈…〉 ll understand the meaning to be that the use thereof shall be held unlawfull â—s it is of those things which are consecrated to God V. 13. And go in unto her Shall have knowne her carnally A manner of speech taken from the custome of women which have their severall roomes to themselves V. 15. In the gate Where the seat and court of justice was V. 18. Chastise hiâ— See Deu. 25. 2 3. V. 19. Mâ—y not put her away May not be divorced from her see Deut. 24. 1. V. 24. Cried not And therfore she could not be supposed to have been forced V. 25. Force her Which was subject to enquiry and verification V. 29. His wife If the virgins father consent therunto and not otherwise V. 30. Fathers wife That is to say his mother in law Nor discover he shall not lye with her that is or hath been his fathers wife A phrase taken from the custome of those times and countries which was that the bridegroome laid the skirt of his garment over the bride in signe of the right which he got on her and of the marriage duty whereunto he tied himselfe see Ruth 3. 9. Eze. 16. 8. CHAP. XXIII VERS 1. THat is wounded Either by reason that in old times such Eunuches were put to shamefull uses or to shew by a figure what integrity is required in a spirituall man or because he will cast off them who like withered trees could not contribute to the increase of the people Isay 56. 3. V. 2. A bastard That hath not certaine father nor is not acknowledged by any one to be his son Zac. 9. 6. Enter shall not be set down in the muster of Gods people nor shall not be admitted into the great councell which was wont to assemble neere unto Gods Tabernacle who presided there in a speciall manner see upon Exo. 33. 7. and 34. 31. Numbers 11. 16 24. and because that councâ—ll did represent the whole people it is called the Congregation of Israel See 1 Kings 8. 5. 1 Chronicles 13. 2 4 and 29. 20. V. 4. Met you not It seemeth by Deut 2. 29. that this ought not to be understood of all the Moabites for those of Ar of Moab did furnish victuall see upon Num. 21. 20. V. 5 Hearken Would not suffer him to use his magicall imprecâ—tions against you according to his intent and desire but turned his thoughts and words to blesse you V. 6. Seeke Thou shalt have no publick league nor friendship with these nations for otherwise the duties of humane and civill society are not here forbidden V. 7. Abhorre Do not every way reject all communion with his person
which was the Moabites peculiar idoll 1 Kings chapter 1â— v. 7. is v. 24. called the God of Ammon V. 24. Wilt not thou possesse This is said in a manner of graunting according to the meaning of Ammon an idolatrous King and not to attribute any power unto the idoll Chemosh See upon v. 13. V. 25. Did he Namely Balak after Isiael had conquered the Midianites Numbers chapter 31. verse 7. let them in peace enjoy the Amorites country without any more question though that had formerly been belonging to the Moabites V. 26. Thrce hundred It is thought that these yeares must be reckoned from the comming out of Egypt including also the forty of the voyage in the wildernesse V. 27. Have not Thou hast therefore no reason to un 〈…〉 ake this warre nor to offend and assault me demanding of a thing which was never thine nor yet to prepare for any defensive warre being no way provoked nor urged 29. The spirit He was set on upon this enterprise by a magnanimous motion of Gods Spirit V. 31. Shall surely be This vow seemeth to have a reference to a thing devoted as in Leviticus chapter 27. verses 28 29. Offer it If it be a thing lawfull to be offered or otherwise I will put it to death These kind of vowes were not commonly used but only against accursed Nations which were Gods enemies Numbers chapter 21. verses 2 3. Joshua chapter 6. verses 17. 18. 1 Samucl chapter 15. verse 3. But Jephtah transported by the vehemency of his zeale for the peoples safety inconsideratly devoteth other persons and things and doth bind himselfe so firmely that he could not recall it V. 34. With timbrels According to the custome of those dayes Exodus chapter 15. verse 20. 1 Samuel chap. 18. verse 6. Dances the Italian hath it Flutes or dances V. 35. Opened my mouth An ordinary phrase in Scripture for vows which signifieth an irrevocable word binding irremissibly V. 37. Let me alone Defer the execution of thy vow giving me this small respite to prepare my selfe thereunto by refraining frequented places and company to satisfie my naturall griefe for seeing thy posterity faile in me and therewith all thy joy and comfort I dying unmarried and without issue V. 39. Did with her The strangenesse of this act which hath no president hath caused many to beleeve that he did not cause her to be put to death but that he did consecrate â—er to God by some unexpressed way and do translate the ensuing words And she knew no man Whereas the Italian translation is And she had not knowne any man But there bein no such consecrations mentioned in the Law and the devotâ—ment having such a precise necessry in 〈◊〉 it seemeth that the exposition of the 31. v. 〈◊〉 to be preserred V. 40. Tolament Those that hold she was not put to death translate it to talke with her CHAP. XII VERS 1. NOrthward To Gilead which was North of Ephraim Wherefore See such another example of insolency in the Ep raimites Judges chapter 8 verse 1. V. 3. Put A Scripture phrase that is to say I have put my selfe into great danger of my life like as that which is some in the palme of ones hand may easily fall oâ— bâ—snâ—tched away V. 4. Becausetiey 〈◊〉 The Ephraimites pride was the occasion of this waâ— who in câ—â—t â—pt 〈◊〉 upbraid the Gileadites saying they could not live but only by their benefi and favour and that they had no power of themselves being encompassed by these two mighty Tribes and that they ought not to go about any publick enterprise without them who were their heads and protectors V. 6. Sibboleth Through custome or corruption of language naturall to the Ephraimites V. 7. In one of the Cities Or in the Country of Gilead which was divided into severall cities V. 15. Of the Amalekites It was a mountain in the Ephraimites country so called for some unknowne reason see Judges 5. 14. CHAP. XIII VERS 2. ZOrab See concerning this City Ioshua chapter 19. v. 41. V. 3. The Angel The Sonne of God himselfe as it appeares by verse 18. and 22. See Iudges 2. 1. and 6. 11. V. 4. Beware The sanctifying of thy sonne must begin from thy selfe Now amongst all the sanctfyings that of the Nazarit-ship was the most noted and required the strictest abstinence from wine and all manner of drinke that would make one drunke Num 6. 3. V. 5. A Nazarite A figure of Christ the great Nazarite perfectly 〈◊〉 from his mothers womb to be the Saviour of the world Matthew chapter 2. 23. The resemblance of the one to the other is as well in their miraculous births as in the gifts of the holy Ghost in strength and justice For as Samson alone without an Army and almost without any weapons saved the peopl So Christ hath done of himselfe â—â—y chapter 63. verse 5. Hose chapter 1. verse 7. There are also diverse other correspondences which shall be noted in the progresse of the histoiry Begin For the Philistims continued in troubling of the people a long time after Samson untill they were at the last subdued quite under David who was a figure of Christ in the glory of his last comming destroying all the residue of his enemies 1 Cor. 15. 25 26. V. 6. Very terrible Majesticall glorious and sparkling with divine light V. 8. That shall bee Or when hee shall bee borne V. 15. Vntill wee Thinking it was some Prophet or some created Angel and therefore he would do him honour in imitation of Abraham Genesis Chapter 18. vâ—â—se 5. Iudges Chapter 6. verse 18. V. 16. Though thou This thy food doeth not befit me I being no man and if thou wilt bestow it in a sacrifice bestow it as upon the true God and not as upon a created Angel V. 17. May do thee honour As a Prophet by service acknowledgement and respâ—ct or as a good Angell by remembrance renowne and reverence V. 18. Askest Thinking to know my name as a creature is Secret The Italian hath it Incomprehensible Hebrew hidden difficult or admirable as Isay 9. 5 Now by the name he meanes the essence and divine glory it selfe V. 19. A meat offering Manoa had questionlesse brought bread with the Kid and she employed that bread â—n a meat offering which was wont to be joyned with the Sacrifices V. 20. From off the Altor He calleth that part of the rock so where these offerings were offered V. 23. At this time Namely of the childes sanctification and the promise of the Churches deliverance through him in this time of our great wants are not signes of anger but of grace V. 25. The Spirit Which was extraordinarily conferred upon those whom the Lord had chosen for deliverers of his people To move him To inspire magnanimous thoughts into him and give him a miraculous strength of body and minde and incite him to do great and more then humane acts In the Campe of Dan The Italian hath it Mahane-Dan
of the name is uncertaine They might be some of those that had followed David in his flight 1 Sam. 22. 2. and staid with him in Ziklag a frontier or part of the Cherethites countrey who were Philistims 1 Sam. 30. 14. It may be they were native Philistims great and mighty men of stature which is a proportion required in those who are of the Princes guard David having chosen them for the guard of his person after they had joyned themselves to the people of God by profession of religion And indeed Pelethite signifieth â—ulled out or chosen So there were of the Gittiâ—es of Gath in Davids service 2 Sam. chapter 15 verle 18. and 19. Rulers The Italian hath it Princes That is to say chiefe barons or Princes of the bloud CHAP. IX VERSE 4. LOdebar By the second of Samuel chapter 17. verse 27. It appeares that it was a place beyond Jordan V. 8 Dogge A person of no esteem V. 10 Thy Masters sonne Namely Michaâ— the sonne of Mephibosheth verse the twelfth For Mephibosheth himselfe had his dyet at court V. 11. As for Others will have these to be Zibah's words in this sence Doe O King as thou thinkest â—itting and as thou pleasest though Mephibosheth might have his dyet with me that is to say he should by mee bee royally entertained as a Kings sonne V. 12. Were Mephibosheth was master and Ziba was but over-seer of the house CHAP. X. VERS 2. AS his The Scripture doth not set down when this was It was peradventure when David fled 1 Samuel chapter 22 verse 3. and this Nahaz might be the same as the first of Sam. chapter 11. verse 1. who hating Saul that had overcome him might doe David some good V. 3 To overthrow it That is to say to entice or corrupt the people and so disturb thy kingdome V. 4 To their See concerning this kind of disgracefull usage Isaiah chapter 20. verse 4. and 47. 2. V. 5. Jericho which at that time might be some open and ruinate place for it was not built againe untill a long time after 1 Kings chapter the sixteenth verse the foure and thirtieth V. 6 Beth-Reheb This was a part of Syria bordering upon the north of Israel Numbers 13. 22. Zoba Another countrey of Syria 1 Samuel chapter fourteenth verse the fourty seventh Maacah This was also part of Syria joyning to the former Deuteronomy chap. 3. verse 14 Ishtoh The Italian Toâ— See Judg. 11. 3. V. 8. Of the gate The Italian addeth Of the City Of Medeba which was upon the frontiers of the Ammonites 1 Chron. chap. 19. verse 7. V. 16 Hadar-Ezer Is the same as Hadad-Ezer King of A Syria 2 Sam. chapt 8. verse 3. The river Euphrates Helam A place mentioned no where else V. 18 Seven hundred 1 Chronicles chapter 19 verse 18. Mention is made of seven thousand but here are meant onely the chiefe as 2 Samuel chapter 8. verse 4. Horse-men 1 Chronicle chapter 19. verse 18. there is mention made of foot-men neither can there any reason be given of this diversity CHAP. XI VERS 1. AFter the yeare Or the new yeare namely at the spring Rebbah The principall city of Ammon Deuteronomy chapter 3. verse 11. V. 2 His Bed Upon which peradventure he rested at noon The roofe Made in the manner of a plaine Terrace according to the fashion Washing purging her selfe from the legall uncleannesse of her monethly termes verse 4. according to the Law Leviticus chapt 15. ver 27 28. V. 3 The Hittite See upon 1 Sam. chapt 26. verse 6. V. 8 Wash That is to say refresh thy selfe according to the ancients custome when they had beene some journey V. 11. The Arke Whether it was carried into the camp as it was wont to be upon occasion of some notable danger or businesse Numbers chapter 31. verse 6. 1 Samuel chapter 4. verse 4. and chapter 14. verse 18. or that he onely meaneth it rested under the tent which David had set up for it 2 Samuel chapt 6. verse 17. V. 16 Observed The Italian assayling Or having observed the City and given heed to it V. 21 Ierubesheth See upon 2 Samuel ch 2. verse 8. V. 27 The mourning In weeping Fasting and living private and from company the ordinary time appointed therefore being seven days as Josephus writeth see 1 Samuel chapter 31. verse 13. CHAP. XII VERS 5. SHall surely dye The Italian hath deserved death By reason of the cruelty of the circumstances the penalty of restoring foure â—old which was appoynted by the Law Exodus chap. 22. verse 1. Is not sufficient and therefore besides what is due for his neighbours satisfaction it is sitting he should pay a penalty to publike justice with his life V. 7 The man Guilty of that misdeed see the like example the second of Samuel chapter 14. verse 6. 1 Kings chapter 20. verse 35. 41. V. 8 Wives The Italian hath it Women This seemes should not bee understood of the women which were marryed to Saul Davids father in law nor yet of his concubines because there would bee incest in it Leviticus chap. â—8 verse 15. But of women and maides of Sauls court which he had not carnally knowne see upon the second of Samuel chapter 3. verse 7. Too little As second of Kings chapter 3. verse 18. V. 9 The commandement That is to say the Law V. 10 The sword This may bee referred to the violent death of Davids three sonnes Ammon Absolom and Adoniah and to divers warres and bloudy deaths of his successors V. 11 Evill A cruell and tragicall evill namely the revolt and conspiracy of thy sonne Absolom the second of Samuel chapter the fifteenth verse the tenth Who shall ravish and defile thy concubines the second of Samuel chapter the sixteenth verse the two and twentieth Take I will suffer by my just judgement the divell to suggest this evill thought to Absolom and suffer him to doe it without any opposition punishing thy sinne by his sinne Before thine eyes In thy life time and thou knowing of it In the sight publikely and openly V. 12. For thou Because thou hast beene more ashamed of men then afraid of me I will punish thee with publick shame V. 13. Also hath seeing thou art so ready to confesse and so sincere in thy repentance Prov. 28. 13. 1 John 9 10. Put away Taken it away from before his eyes forgotten it not to be inducâ—d to revenge for it that is to say he hath remitted and forgiven it Now the Lord forgiveth David the severe censure of a Judge joyned with the curse of his person and utter destruction by present and eternall death Yet reserveth unto himselfe the fatherly punishment for his correction and humiliation See 2 Sam. 7. 14 15. V. 14. Thou hast that is to say insomuch that a King of Israel chosen by beloved of God hath committed such cruell deeds as are reproved even by pagans and that through thy treachery Gods enemies have had some advantage
to quench with good words the fire that was already kindled but spake more taunting words then the others See of the like jealousies Judg. 8 1. and 12 1. CHAP. XX. Ver. 1. VVEE have no By the speeches of the men of Judah David belongeth not to us let him then looke to his owne businesse and we will looke to ours wee will have nothing to doe with him See 1 Kings 1â— 16. V. 4. Amasa To whom hee had made promise of the Generalls place 2 Samuell Chapter 19. ver 13. V. 6. Thy Lords Namely Joabs who hath hitherto beene thy Generall V. 7. Cherethites See upon 2 Sam. Chapter 8. ver 18. V. 8. Was girded In stead of carrying his sword hanging at his girdle and his garment over it according to the usuall fashion hee had girded on his garment and had put on his girdle over that about his waste that the sword hanging in that kinde might at a certaine motion or posture of his body fall out of the scabbard that thereby he might take an occasion to take it up in his hand without giving Amasa any cause of suspition V. 9. My brother For he was his cousin 1 Chro. chap. 2. v. 16 17. V. 10. Fiâ—th rib See upon 2 Samuel chap. 2. vers 23. V. 12. Wallowed He did beat and stirre himselfe in the last pangs of death V. 14. Abel it is likely to bee the same City which is called Abel Maim 2 Chronicles chap. 16. verse 4. in the Tribe of Nephtali or that these two Cities Abel and Bermaâ—ca were both comprehended under one name 1 Kings 15 20. 2 Kings 15. 29. All the Acording to some they were the inhabitants of Beeroth of Benjamin Joshua chapt 18. verse 25. which might be the City of this Sheba Others think it was the countrey neer to Abel V. 15. A bank According to the old manner of besieging of Cities casting up of high banks on the out side of the wals and standing upon them to fight with those that defended the wals The trench Which is now a dayes called a trench with a breast-worke Battered That is to say digged the wall V. 18 They were wont The law of warre according to Gods command Deuteronomie chapter 20. verse 10. Was to have besieged places summoned before they were spoyled by assaults or besieging And if thou hadst done so the businesse had beene ended and thou satisfied V. 19. A mother A chiefe Citie of a Province The inheritance A Citie or commonalty of Gods people which are his owne as his inheritance V. 21. Mount Ephraim Though Sheba was 2 Benjamite yet peradventure he dwelt in the countrey of Ephraim Or his Citie was in the confines of these two Tribes V. 22. Retired from The armie was disbanded there V. 23. Was over He retained his old place after Amasa his death 2 Sam. 8. 16. which David had conferred upon Amasa V. 25. Sheva it seems to be the same as Seraiah 2 Iam. 8. 17. V. 26. The Iairite Of the countrey of Jair in Gilead Numbers chapter 32. verse 41. Judges chapter 10. verse 4. Chiese ruler of Jerusalem See upon Ezek. 11. 1. Or the chiefe president of the councell See 2 Samuel chapter 8. verse 18. 1 Kings chap. 4. verse 2. CHAP. XXI VERS 1. IN the dayes of David This storie and likewise that of the 2 Samuel chap 24. seeme to have happened before the things which are set downe before this Inquired Desired his answer by Urim Numbers chapter 27. verse 21. It is It is very likely that he did not onely set downe the cause but the manner of making atonement for it also V. 2. His zeale the Italian His jealousie scorning that those strangers should be incorporated into Gods people and should enjoy the same freedomes and priviledges And especially because they were his countrey men for Saul was a Gibeonite though of the Israelitish nation 1 Chronicles chapter 8 v. 29 30. Sought to sâ—ay Taxing them with supposed faults aggravating their true faults extending the particular ones unto the generall depriving them of all commoditie and favour and raising great dissensions amongst them V. 3. May blesse Pardon them the offence that hath beene done to you and pray to God to forgive them the punishment due therefore The inheritance namely his people V. 4. We will have We doe not desire any pecuniary satisfaction for their lives that Saul hath caused to be slaine amongst us and much lesse the blood of them which were not guilty V. 6. We will hang This kinde of execution was used in cases of making atonement for some publick misdeed Vnto the Lord To satisfie his justice and to appease him Numbers chapter 25. verse 4. Gibeah See 1 Samuel chapter 10. verse 26. 11. 4. Ver. 8. Rizpah Sauls Concubine 2 Samuel Chapter 3. verse 7. who was yet living verse 11. Michal Since Michal had no Children 2 Samuell 6. 23. and that not shee but Merab â—â—r sister was married to Adriell 1 Samuell Chapter 18. verse 19. the word bringing up must bee taken for adopting and keeping See Genesis 16. 2. and 30. 3. and 50. 23. Ver. 10. Upon the rocke The Itaâ—â—an addeth Staying there Namely at the place where they were hanged Now here was some singular exception to the generall Law which was to take downe and bury those that were hanged up the same day Deuteronomie Chapter 21. verse 23. Dropped It is likely that this death came by occasion of some extreame droughts in the time of the Corne ripning And therfore Rizpah would observe whither Gods wrath was appeased by this execution and whether hee would be pleased to send the accustomed dewes and raine V. 16. The Gyant The Italian Rapha That famous Philistin Gyant from whence the others are called Repheites V. 17. The light Thy person in whom consists the conduct counsell joy and life of the people a Scripture phrase See 1 Kings 15. 4. Psalm 132. 17. V. 19. Iaore By the 1 Chron. 20. 5. it appeares that his name was Jair but by reason of this Gyants great speare was added the word Oregim that is to say of a Weavers beame Goliah I 1 Chronicles Chapter 20. ver 5. He is called Lahmi brother to Goliah whom David slew but it may be that after his brothers death he tooke and bore his name V. 21. Defied Despised and scornefully challenged them As 1 Samuel Chapter 17. verse 10. 25 26. Shimeah Called Shammâ—h also 1 Sam. 16. 9. Ver. 22. Of David To whom as King and Generall in the warres were attributed all the actions of his servants and Souldiers CHAP. XXII VERS 1 OOf this Song Which is the same as the 18. Psalme V. 8. The foundations As who should say the pillars and poles See Job Chapter 26 verse 11. or plainely the high mountaines which seeme to beare up the vault of Heaven as it is set downe Psalme 18. 7. CHAP. XXIII VERS 1. THe last The last which he pronounced by the inspiration of Gods
once every man and yet I alwayes am abundantly provided of water from other places it seemeth he mocketh Hezekiah for the care he took in stopping of the fountaines about Ierusalem 2 Chron. 32. 3. Of besieged places namely of strong holds V. 25. Hast thou not hee turneth his speech to Sennacherib in the name of God shewing him that all which he had done in Iudea was done by his decree for to chastise his people so that he who was but onely the instrument had nothing to vaunt himself against of God who could hinder him and overthrow all his undertakings Isa. 10. 5. 7. 13. 15. formed it appointed and decreed it to be so together with all the circumstances Isa 22. 11. Ier. 33. 2. V. 27. Thy abode figurative termes taken from huntsmen the meaning is I know all thy councells designes and undertakings and I govern them all through my providence see Psal. 139. 2. 3. V. 28. In thy nose as they doe to bufaloes and other fierce beasts V. 29. This year many think that was the sixth year next before the year of rest Levit. 25. 5 which year it was not lawfull to sow nor reap but to feed only upon what the earth did voluntarily bring forth Now the miracle was that in the sixth year which was to furnish victuall for the two yeares following Levit. 25. 21. they could not till the land by reason of the Assyrians comming whereby the sixth seventh and eighth year there was nothing eaten but what grew of it selfe V. 30 Take root prosper and multiply every way A pharse taken from trees Iob 29. 19. V. 31. Shall go forth after this siege the Countrey shall be re-inhabited and peopled by them that shall have escaped in Ierusalem the zeale God shall work all this to maintaine his glory and his Church against the Assyrians fiercenesse and blasphemies V. 32. Cast a banke or Terrace see 2 Sam. 20. 15. V. 37. Of Armenia the Italian Ararat which is in the great Armenia Gen. 8. 4. CHAP. XX. VERS I. THou shalt die the Italian thou art dead this was no absolute and irrevocable decree but a threatning of a thing which would surely happen if God did not through his omnipotencie help it which was done to try and humble Ezechiah V. 2. He turned to pray privately with a greater devotion and fervour without any disturbance V. 3. Wept not so much for the losse of his life as because hee should leave none to succeed him for Manasseh was borne three yeares after Ezekiah recovered V. 4. The middle Court of the royall Pallace it seemeth he meanes that of 1 Kings 7. 8. V. 6. For mine own sake moved thereunto by mine own good-will to verifie my promises made to David to maintaine my glory and to reward Davids fidelity V. 7. A lump figges indeed have a naturall propertie to ripen and mollifie but God did adde thereunto by miracle a supernaturall kinde of vertue to hasten and strength â—n the operation as in many other miracles the boile it is very likely that it was a plague sore V. 8. What shall bee the signe the request of a signe being made in humility through a meere desire of confirming his faith which was opposed by many contrary likelihoods is not condemned in Scripture see Iudge 6. 17. 37. 39. Isa. 7. 11. V. 9. The shadow shall the shaddow of the point of the diall goe forward ten of those degrees which noted the spaces not of whole houres for then the day must have been at least twenty houres long but of halfe houres or quarters or peradventure lesse V. 10. A light thing not but that the miracle would have been equall both wayes but because it is naturall for the day to goe forwards the miracle would not have appeared but onely by this singularity of having it done in an instant Whereas in the retrogradation both the substance of the thing and the manner was miraculous V. 11. The shadow together with the body of the Sunne which went backward also Isa 38. 8. see Ios. 10. 14. V. 12. For he had in outward shew to congratulate with him because he had recovered his health but indeed it was for to be truly informed of that terrible miracle of the lengthening of the day 2 Chron. 32. 31. V. 13. Hearkened he was a little tickled with carnall delight by this magnificent visit Isa. 39 2. and pricked up with pride 2 Chron. 32. 25. 31. house of his Armour the Italian the house of his vessells or his houshold stuffe or his armory V. 18. Eunuches or Courtiers V. 19. Good is just by reason of the manifold sins which we have committed I doe with all humility and worship submit my selfe thereunto V. 20. A poole this was a great poole of water brought by conduits under ground which were digged out of the rock from the fountains of Gihon when Sennacherib besieged the Citie 2 Chron. 32. 30. And the said poole was in the Citie of David and seemeth to be the same as is mentioned Neh. 2. 14. 3. 15. Isa. 22. 9. 11. CHAP. XXI VERS V. IN the two as well in the Priests as in the peoples court V. Familiar Spirits the Italian a spirit of Phithon he ordained that there should alwayes be some body possessed with such a kinde of spirit as should give answers instead of an Oracle V. 13. Siretch I will lay every thing levell there as I have done in Samaria and by the house of Ahab see Isa. 34. 11. Lam. 2. 8. V. 16. His sinne of Idolatry which particularly is called the sinne which displeaseth the Lord CHAP. XXII VERS VIII THe book this was the originall which was kept within the Temple Deut. 31. 24. which amongst the confusions of Manasseh and Ammon might bee hidden or mis-said V. The words the curses and threatnings pronounced against those sins which had reigned and did yet reigne amongst the people he rene through the excessive griefe of his minde being exceedingly troubled in spirit V. 13. Enquire if there be any meanes or if it bee not too late to appease his wrath what good or mercy we may hope for and what evill or rigour wee ought to feare V. 14. Of the wardrobe the Italian of the garments of the priestly garments in the Colledge the Italian in the second precinct these were the suburbs of Ierusalem called Eezera which was encompassed with wals and gates severall from the City it selfe and therefore the gate of this enclosure was called second Zeph. 1. 10. and the middle gate Ier 39. 3. V. 18. Hast heard which were read in the book of the Law v. 10. V. 20. In Peace before the last desolation of the countrey and thou shalt die in my favour to come into everlasting rest So that Iosiahs death though violent 2 Kings 23. 29. was not accursed of God CHAP. XXIII VERS II. THe Prophets see upon Ier. 26. 7. he read caused it to be read by some Priest V. 3. By a Pillar the
did use lots to chuse out prosperous times for such and such actions or enterprises Adar which is February moone V. 10. His ring with which he sealed his royall letters Est. 8. 8. and he gave it him to wright what hee pleased in the Kings name and it seemes hee kept it afterwards as a token of principall authority Est. 8 2. see Gen. 41. 42. V. 15. The City namely the Iewes that dwelt in it or all the people in generall partly for pity and partly for feare of the ordinary confusions which happen in these popular executions wherein every body followeth his own passion against whom hâ—e pleaseth under the pretence of the proscription of some CHAP. IIII. VER 1. WIth ashes see upon Iosh. 7. 6. Iob 2. 12. Ezech. â—7 30. V. 8. To charge her in Mordâ—cai his name who was in a fathers stead to Ester V. 11. One Law he is condemned to death without any remission by an immutable and irrevocable sentence which is of as much force as Law Dan. 2. 9. V. 14. Shall bee destroyed some notable judgement of God will fall upon thee and thine because of thy base and scareâ—ull courage V. 16. Neither eat that is to say doe not take your ordinary repasts but eat sparingly and afflict your soules in token of repentance which is the true companion and assistant of prayer I perish I will embrace my death quietly seeing I cannot avoide it without failing in my duty unlesse that God be pleased to heare our common prayers see Gen. 43. 14. CHAP. V. VER 1. INner Court divided from the outward Court Est. 6. 4. into which one might come without being called V. 2. Touched in token of reverence and subjection V. 6. Of wine namely at the second course see upon Neh. 2. 1. V. 8. As the King namely in making my request known unto him CHAP. VI. VER 1. OF the Cronicles the Italian of the journallâ— or doily acts the publike acts of every day which were gathered by certaine Scriveners according to the custome of Persia and other Nations Est. 2. 23. V. 4. In the Court desiring and expecting to bee called into the inner Court it being not lawfull to come in otherwise Ester 4. 11. and 5. 1. V. 8. The horse as 1 Kings 1. 33. his head some understand this of the horses head which might also peraventure be the custome and fashion of Persia. V. 12. His head covered a ceremonie used amongst the Eastern people in the time of great mournings 2 Sam. 15. 30. Ier. 14. 3. V. 13. His wise men see upon Ester 1. 13. to fall from thy supreme dignity the King having communicated it to another by which meanes hee is entered into favour with all men bee of the seed which seed by divers manifest proofes all the world had found to bee in the great God his singular favour and protection and had also the faculty of gaining the good will of Kings by their excellent vertues as it had been seene in Daniel and his companions in Jechonia in Zerubbabell Ezra Nehemiah and others And peradventure in this councell there was some magick art used CHAP. VII VER 2. ON the second day after the first of the other precedent banquet V. 4. If wee had beene sold it seemeth shee hath a reference to the summe of money which Haman had proffered Ester 3. 9. and 4. 7. dammage in the losse of such a number of usefull and loyall subjects which cannot bee countervailed by the summe of money which hee hath proffered though it bee a great and vaste summe V. 8. Vpon the bed that bed which she used at meales not the bed shee lay upon to sleep Ester 1. 6. face as it were to take a hatefull object from before the Kings eyes and to shew that Hamman was unworthy to behold the Kings face any more and in token of his irrevocable condemnation see Iob 9. 24. Isa. 22. 17. V. 9. Chamberlains the Italian hath it ordinarie Officers Heb. which stood in the Kings presence others said in the presence of the King Behold c. CHAP. VIII VER 4. HEld out in signe of favour and to make her stand upon her feet see Est. 4. 11. V. 7. I have given I have done what I could for you according to the Law having punished Haman and testified all manner of good will towards you now it lyeth not in my power to revoke the letters written by Hamon Est. 1. 19. But I doe give the Iewes leave and power to provide for their escape and defence as well as they can V. 9. Sivan which is the May moone V. 10. Dromedaries a sort of Camells which are lesser then the ordinary ones and extreame swift Mules others translate it greater Camells V. 12. One day as they should have been set upon to the end the Iewes might take nothing upon them beyond the moderation of a just defence V. 15. Blue the Italian violet these colours namely violet white and scarlet were peculiar to the Kings and great ones of Persia the Citie see Est. 3. 15. V. 16. Had light a calme and deliverance from the horrible tempest which threatned them CHAP. IX VER 3. OFfices some would restraine this to Treasurers and Chamberlaines V. 10. Laid they not though the King had granted them leave to doe it Est. 8. 11. yet they abstained from it to shew that this execution was done by them onely for the safeguard of their lives and not for any covetousnesse V. 13. To morrow also because there remained yet in Shushan many of the Iewes deadly and open â—nemies being of Hanians servants and partakers who being escaped the prefixed day would not faile a new to set on foot their cruell designe upon the first opportunitie and therefore Ester desires to have them prevented be hanged that their bodies may be as a spectacle in signe of execration and for a publike example V. 19. Of sending see concerning this lâ—udable custome on great feast dayes Neh. 8. 10. 11. V. 21. The fourteenth those of the countrey the fourteenth and those in the citiâ—s the fifteenâ—h yet according to the Iewes observation to this day the fourteenth is a greater festivall then the fifteenth V. 23. Vndertook they voluntarily submitted and yeelded to obey this command though it were not a command that had any power to force them to it through feare of punishment seeing it came not from any supreme power V. 26. Of this letter the Italian of those letters namely of Mordacai ver 20. and of that they did dispose themselves to the observation of this not onely by reason of Mordacai his authority but also through their own judgements acknowledging the danger and the greatnesse of the deliveraâ—ce V. 29. With all authority the Italian with all manner of instance the Hebrew strength Others he writ the second time all that belonged to the ratisication and firmenesse of this statute V. 31. Fastings whereof not withstanding there is no mention made in this book
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
damnifie and deceive others V. 8. Of the villages A description of a high-way robber under which name are meant all violent and deceitfull men and their actions V. 9. Into his net into his traps and ambushes which hee hath laid for him V. 14. despight namely the malice and boldnesse of thine enemies in despighting thee to thy face or the injurie done to men with insulting over them V. 15 Seek out c. the Italian and then if thou seek out the wickednesse c. his meaning is these wicked men are incorrigible their malice will never have an end untillthey be rooted out therefore O Lord once rid the world of them V. 16. The heathen the Italian the nations that is to say the wicked and ungodly who are like heathens which have no God Or hee meaneth that God having rooted the accursed nations out of the land of Canaan had given a certaine signe and proofe that hee would suffer no wicked prophane people to be there V. 17. Of the humble or poore afflicted prepare the Italian establish namely by thy spirit with grace and strength to endure all assaults Others thou doest prepare namely them to call upon thee holily and righteously PSAL. XI VER 1. HOw say yee David speaketh to 〈◊〉 of Sauls courtiers who by violence or deceitfull speeches did seeke to send David far from the land of Iudah to free Saul from jelousie and doubts 1 Sam. 26. 19. Others take these words to bee touching some evill counsell of his friends wishing him to retire to his caves and rocks where hee was wont to lie and not come heere to Iudea which was Davids hearty desire V. 2. For loe it is true that I am in extreame dangers and that I can have no recourse to justice in this generall subversion of the state but yet upon the assurance of mine innocency I will have recourse to heaven and to Gods justice V. 3. The foundations that is to say all the state which ought to be founded upon piety and justice Psa. 75. 4. and 82. 5. Pro. 20. 28. and 29. 14. being subverted by the malice of mine enemies can the cause thereof bee imputed to mee guiltlesse man V. 4. His eye lids a manner of speech taken from those mens actions who being desimus to look upon a thing more fixedly doe winke with their eyes or close up one of them V. 5. His soule a humane kind of speech the meaning of which is he hateth them with all his heart V. 6. Shall reigne as in the destruction of Sodom Gen. 19. 24. snares the Italian embers others though not so well translate it snares the portion a similitude taken from banquets at which every one had his portion of meate and drink set out see Psa. 16. 5. and 75. 8. PSAL. XII THE title Sheminith see upon Psal. 6. in the title V. 4. Wee will wee will keep ourselves in favour with Saul and maintaine our greatnesse in his Kingdome by slandering of David and flattering of Saul For this Psalme seemeth to have a referrence ta those times which were infected with such plagues oùr lips our tongue is a meanes sufficient for to maintaine us which can neither be hindred nor taken away from us none hath any power thereon but only our selves V. 5. Puffeth at him the Italian against whom they speak boldly others from them that burst out in speeches against him namely through rage or contempt Psa. 10. 5. Others lay snares that is to say seek to entrap him with their courtly arts V. 6. The words namely the promises hee hath made mee to raise me to the Kingdome pâ—re from all falshood deceit and vanity which are the 〈…〉 rects of mens words for the Lords words are most true and most just V. 8. The wicked that is to say all manner of licentiousnesse and impunity reigneth when publick offices are enjoyed by unworthy and infamous persons such as Sauls officers were see Prov. 28. 12 18. and 29. 2. PSAL. XIII VER 2. TAke counsell that is to say advise how I shall doe to escape Or how long shall I be kept in care and troubles of the mind which daily troment mee V. 3. Lighten give mee the guide of thy spirit the joy and comfort of thy grace and re establish me by thy power least I sleep least I perish beyond all remedy like one that passeth immediately from sleep to death V. 6. Dea 〈…〉 bountifully hath given me the reward of mine innocency in this cause the wages of my paines and patience and the crown of glory for this combate PSAL. XIV VER 1. THe foole the sensuall and prophane man who is nor enlightened with the lively light of Gods-spirit who through the malice of his heart puts out as far as in him lieth the naturall lights of knowledge and of conscience concerning God his providence law and judgement that hee may run headlong to all manner of evill hath said his understanding being darkned hee doubteth whether there be a God or no and in his rebellious and perverse will he endeavoureth to confirme that beleef in himselfe though atheisme can never find a perfect continuall assent in the heart of man and so works without any feare of God as though hee were fully persuaded thereunto see Rom. 1. 21. 28. 1 Cor. 15. 34. V. 2. The children namely all men in their corrupt nature having not the gift of regeneration see Gen. 4. 26. and 6. 2. yea and a great part of Gods own people which had gone astray while King Saul reigned though there were yet a holy remnant amongst them which are afterwards namely v. 4. opposed to the wicked and therefore are excepted out of this generality by Gods grace and seek namely that made God and his service and glory the only end of all their actions and that did seek to gaine the true and lively knowledge of him and to be in his favour to come at the last to a perfect union with him Acts. 17. 27. V. 3. They are all gone aside the Italian they are all spoiled the Hebrew word is taken from wines that are grown sower see Isa 1. 22. Hos. 4. 18. as the word that followeth is taken from meat that is grown rotten or stinking V. 4. My people by this word are oftentimes meant the poore and needy whose only protectoris God Exod. 22. 25. Mic. 2. 9. V. 5. There namely before God and his judgement contrary to the judgement of the world Psa. 2. 6. see Eccl. 3. 17. V. 7. Come out of Sion that I David comming to reigne in Ierusalem may free the people from Sauls tiranny and his wicked officers But especially that the great Saviour of the world whose type I am may come to be incarnate in Ierusalem to gaine everlasting salvation for his Church PSAL. XV. VER WHo shall abide that is to say who shall bee true member of thy Church never to be cast out of it and who shall enter into thine everlasting
derided as if she had kept a long Sabbath V. 8. Removed Heb. in a shaking namely of the head have seen for God hath shewn to the world her infamous wickednesses A terme taken from the ignominiâ—us punishments which were inflicted upon common and publike strumpets V. 9. Her silthinesse that is to say She hath made shew of her infamies A terme taken from prostituted whores or from menstruous women see Isa. 3. 9. Her last end namely the judgement which I should in the end give upon it V 10. Vpon all namely upon the holy vessels and treasures and upon the instruments of thy service and pledges of thy presence V. 14 The yoke that is to say The Lord hath fastened unto me the punishment of my sins and I cannot free my self from it V. 15. An assembly the Italian addeth at an appointed time that is to say he hath appointed the time and place when and where mine enemies should assault me He hath troden he hath broken and bruised it with extreme calamities see Isa. 63. 3. Rev. 14. 20 V. 16. The comforter namely God by his holy Spirit V. 17. Spreadeth forth the Italian Distributeth bread to her self with her own hands description of the want of comfort because that amongst the Iews the kinsfolks and neighbours did use to bring food to them that mourned for the death of their friends inviting them to take food and to comfort them selves see Deut. 26. 14. Ier. 16. 7. Ezek. 24. 17. Hos. 9 4. As a menstruous shunned and severed from all men as menstruous women were under the law V. 19. Lovers see vers 2. V. 20. Death by pestilence and famine V. 21. The day namely the time of thy vengeance which thou hast caused thy Prophets to foretell openly V. 22. Come remember it and let it come before thee that thou mayest give it condigne punishment CHAP. II. Vers. 1. COvered that is to say hath overcome her with extreme confusions and calamities depriving her of the light of good counsell and direction and taking all the lustre of happinesse and hope from her His footstool the Ark of the Covenant is so called 1 Chron. 28. 2. Psal. 99. 5. and 132. 7. Others do take it more generally for the whole Temple or the Sanctuary V. 2. Polluted He hath dealt with it as with an unclean thing hath taken away all the luster of it or hath deprived it of his grace and protection which before made it inviolable and holy V. 3. The horn that is to say the power and glory V. 6. Destroyed the Italian violently taken away he hath rooted out his Temple which was thought should have stood firme for ever others dissipated V. 7. They have namely the enemies V. 8. They languished that is to say they lie upon the ground and cannot be raised again V 9 The law is no more taught nor preached publikely nor observed in the ordinary service V. 10. The elders namely the Magistrates and Governours keep siâ—ence through extreme anguish and confusion V 11. My liver I am in a sound and trance as if I had poured out all mine entrails V. 13. VVhat thing that is to say What reasons or arguments shall I use to thee to comfort thee I cannot produce any examples of the like calamities which seemeth to ease ones grief V. 14 They have not they have not reproved thee for thy sins to bring thee to repentance for to keep thee from going into captivity False burdens the Italians burdens of vanity namely false prophecies of threatning against thine enemies Isaiah 13. 1. in confidence whereof thou hast straied further from thy dutie V 15. Clap their in derision and by way of insulting over them see Iob 27. 23. V. 17 His word namely the threatnings of his Law Lev. 26. 14. Deut. 28. 15. and the predictions of the Prophets from time to time V. 18. Their heart namely the poor Iews hearts O wall a representation of an extreme and universall grief as who should say O City wherein there is now nothing bat walls and houses being left void of inhabitants V. 19. The beginning namely in thy first sleep which is the deepest and sweetest sleep V. 22. As in a that is to say Thou hast gathered together all thy fearfull scourges at one time even as people come together in dayes of great solemnity CHAP. III. Vers. 1. I I am the prophet speaks in the person and name of all the people V. 3. Is he turned that is to say He strikes me at times and with redoubled blows see Iob 19. 12. V. 5. He hath he did as it were besiege me round with evils see Iob 19. 12. V. 9. Paths crooked that is to say He hath dis-ordered us and turned all our businesses counsels and State upside down making all things to fall out the contrary way V. 11. He hath he hath taken away from me all means of escaping from his rage and fury V. 14. To all or to all my nation And so it would be the Prophets particular complaint V. 16. He hath that is to say He hath tormented me with such harsh afflictions that I could not disgest them with any patience V. 19. The wormwood namely my most bitter afflictions V. 27. Bear to use himself to patience and obedience in time under the discipline of afflictions and of Gods Law V. 29. He putteth he shall humble himself before God he shall keep his mouth from murmuring and confesse his sin and unworthinesse Iob 42 6. to try by all such means as are appointed by God for to appease his wrath V. 30 He giveth that is to say He shall dispose himself willingly to suffer such evils with paâ—ience as he shall know to be sent him from the Lord though they come upon him by the means of wicked men see Isa 50 6. V. 33. Willingly that is to say He takes no delight in it nor doth do it upon pleasure without being forced thereunto by their wickednesse see Isa. 28. 21. V. 34 To crush the Italian while others stamp that is to say â—re not mans oppressions either in time of peace under pretence of right or in time of war all done by Gods permission and direction for the punishment of sins V 37. Who is he that is to say No enterprise nor counsell of man can take any effect without Gods will therefore we ought to taâ—e as from his hands even those evils which men do unto us V. 51. Mine â—yâ— that is to say I do even consume and wear out my self with weeping the daughters namely the Cities and Commonalties of my distressed people V. 53 Câ—st as they did upon the carcases of those which died for some misdeed Iosh. 7. 26. and 8. 29. 2 Sam. 18. 17 V. 54. Waters namely a deluge of afflictions V. 57 Drewest neer thou hast alwayes been ready to relieve me when I have called upon thee O continue in doing so now at this present V. 59. Wrong in respect of mine enemies and their
wind By this tempestuous and scorching wind Jon. 4. 8. is meant Gods judgement executed by the meanes of the Chaldeans Ezek. 19. 12. in the furrowes that is to say notwithstanding Egypts assistance and reliefe V. 12. The King namely Jehoiachim v. 2. 3. V. 13. Of the namely Zedekiah v. 5. and hath taken that is to say hee hath carried them away with him to weaken the Kingdome so much the more and for to have hostages by him V. 17. Made for him Hee shall doe Zedekiah no good who was straitly besieged by Nebuchadnezzar Jer. 37. 57. V. 18. His hand namely his faith and promise V. 19. Mine oath namely the punishment for breaking the oath hee had made in my name V. 22. Take off This begun to be put in execution in Zerubbabel who was of the blood Royall and brought the people out of Babylon but the perfect accomplishment is in Christ the everlasting King and sonne of David Isa. 11. 1. a tender hereby are meant Christs weake beginnings in his humane nature who was descended from the ancient stocke of the Kings of Juda. V. 23. The mountaine namely in my Church which spiritually is higher then any worldly height Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it all nations shall come under the Messias to shelter themselves from all evills V. 24. The trees namely the great ones and Princes of the world CAAP. XVIII Vers. 2. HAve eaten have sinned and the children have suffered for it as the sins of Mannasâ—â—h are remembred upon Judah and the sinnes of Jeroboam upon the ten tribes See Lam. 5. 7. V. 3. Any more Since you make my patience an argument whereupon to tax my judgements I will hereafter bring them presently upon him that sinneth and lay open your iniquities like unto the iniquities of your forefathers for which I have heretofore punished you V. 4. All soules I am equally God and Judge of all not accepting of persons And if I doe delay my generall punishments it is out of my superabundant goodnesse And if the children doe beare the iniquities of the fathers it is according to justice either by reason of their imitating them or in so much as I punish them in their body and goods which they have from their fathers But the judgements upon the soule which proceed absolutely from me and is mine have no other cause nor foundation but every ones owne works V. 6. Hath not eaten namely of the idols sacrifices whose service was done upon hils and mountaines Ezek. 22. 9. See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20 21. List up his that is to say shall have detested them with all his heart Desiled by adultery V. 10. Any one the Italian any thing like to one Heb. the brother of any of these things V. 11. Any of those namely all the good deeds set downe before v. 7 8 9. V. 13. His bloud He shall suffer the capitall punishment for his owne sinne and he shall be the causer of his owne death Lev. 20. 9. Acts 18. 6. V. 17. Hath taken off his hand the Italian hath withdrawne that is to say keeps himselfe from wronging or oppressing him though he might have cause to doe it V. 19. Why He sheweth that those prophane men contending with the Prophets did seeke to catch them and make them confesse either that Gods judgements were not just in punishing the children for the fathers sinnes Or that the Prophets limitations and expositions were contrary to Gods Law Exod. 20. 5. Deut. 59. When the meaning of my Law is that I will punish the sinnes of the fathers upon the children in case that they follow their fathers examples which I doe often suffer to fall out so through my secret judgement And if through my speciall grace I doe sanctifie them so that they doe not follow their fathers steps they shall also be exempted from the punishment V. 20. The sonne namely the innocent sonne who is by my spirit purged from his fathers wickednesses Yet this is no generall rule in respect of the body and bodily goods in which God in all seasons hath visited the children for the fathers sinnes but must be understood of the everlasting punishment of the soule or especially and particularly of the corporall punishments of those times The righteousnesse that is to say every one shall receive either a reward for his good works or punishment for his evill works V. 22. Shall live He shall be delivered from the common evils of this world and shall attaine to everlasting life to which the true way and direction is the pure and constant conversion of a sinner V. 23. And live Or had I not rather that he should be converted from his evill wayes and live V. 25. Ye say the Italian will ye say will you yet dare to taxe either mine actions with injustice or my words and my law with contradiction Are not your All the injustice is in you who follow your fathers wayes and not in me My Law agreeth well with this doctrine but your understanding is perverted V. 26. When 〈◊〉 This is the rule of my soveraigne Justice that the death of every one shall be the punishment of his owne proper sinne as the order of my mercy is to give a sinner hope that he shall be restored by repentance Both the one and the other ought to be well enough knowne unto you but that in this contestation you fight against your owne consciences V. 30. Every one and not for the sinnes of their fathers as you impute it to me Your ruine the Italian a stumbling blocke to you to cause your ruine V. 31. Make you give way to the spirit of grace to whom it properly belongeth to regenerate a man who cannot doe it of himselfe Ier. 13. 23. Ezek. 11. 19. and 36. 26. CHAP. XIX Ver. 1. FOr the Princes namely for Jehoahaz Jehoiachim and Zedekiah last Kings of Judah in whom consisted the remainder of the people of Israel V. 2. What is thy mother a Lionesse that she layeth namely every one of those Kings Or thou Nation of the Jewes Jerusalem wherein you have been borne and bred hath for a long time been a city of bloud and violence and hath brought forth Kings of the same nature V. 3. One of her namely Jehoahaz who was carried away a prisoner into Aegypt 2 King 23. 33. Jer. 23. 11. V. 4. Their pit or net a terme taken from the hunting of Lyons V. 5. When she saw namely Jerusalem when she saw that there was no hope that Jehoahaz should be restored tooke another namely Jehoiakim appointed to be King by the King of Aegypt 2 King 23. 34. V. 6. Went A description of Jehoiakims treaties with other Kings and chiefly with the King of Aegypt which was also the cause of his ruine V. 7. Their Cities namely the Cities of his people by his extorsions and violences 2 King 24 4. Jer. 22. 17. By the noise by his cruell and
death Dan. 88. and 11. 4. 1 Mac. 1 9 10. V. 7. A fourth by Dan. 8. 9. we may finde that the first meaning of this Prophecye hath a relation to the kingdome of Syria and Aegypt possessed by Seleucides and Lagides which notwithstanding doth not hinder us from beleeving but that Gods Spirit did looke yet further namely to the Roman Empire by the resemblance of â—t to the other in the persecuting of the Church the subversion and interdiction of Gods service and the violence done to consciences Whereupon the Revelation doth fit many of these passages of Daniel to Antichrist See Dan. 2. 40. Dreadfull especially to Gods people who were never more cruelly used then by Seleucides Dan. 8. 11 12. and 11. 31 36. Diverse seeing his tyranny over Gods people tended to force men to idolatry and to annihilate Gods service which none of the precedent Empires had attempted Ten hornes these are the ten Seleucides Kings of Asia and of Syria to Antiochus comprehending him amongst the rest v. 24. For although he had successors yet the people of God in regard of whom these things are spoken begun after Antiochus to re-assume their liberty under the Asmoneans untill Christ. V. 8. Another this is Antiochus called Epiphanes who is one of the number of the ten Kings yet he is called another because his tyranny over the people was especiall v. 24. Little as Dan. 8 9. because that this Antiochus was the strongest of his brethren and the kingdom did not by right belong him and besides he was of a base and despicable carriage Dan. 11. 21. Three of that is to say three Kings namely Ptolomeus Philopater King of Aegypt who had taken Syria Antiochus the Great father of Epiphanes and Seleucus his brother who were all three deprived either of their lives or of their kingdomes by Antiochus v. 24. Weare eyes to shew his naturall sagacity and cunning Dan. 8. 23 25. and 11. 23 32. Presumptuous he shall be exceeding haughty in words 1 Mac. 1. 25. and cruell in bloudy decrees and a great blasphemer of God himselfe v. 25. Dan. 8. 23 25. and 11. 36. 1 Mac. 1. 46 47. See the comparison of this with Pagan Rome Rev. 1â— 5. V. 9. â—ill the Thrones untill God did enter into judgement against Epiphanes for the deliverance and revenge of his people A figurative description as Psal. 7. 6 7 and 9 4 7. The ancient A figurative representation of God the everlasting Father and his glorious Majesty Wheeles Gods Throne is here described with wheeles 1 Chron. 28. 18. Ezek. 1. 15. and 10. 9. to shew that Gods providence moveth every where to governe all things and to provide for all things V. 10. Fiery streame hereby is signified the inevitable and consuming force of Gods judgements See Psal. 50 3. and 97. 3. Isa. 30. 33. Thousand of holy Angels The books termes taken from judgements amongst men in which the enquiries proofes confessions and other writings are produced to frame the judgement by and the Lawes also are considered See Rev. 20. 12. V. 11. And given A description of the death and everlasting damnation of Antiochus 1 Mac. 6. 8 13. V. 12. Their dominion not at the same time but the meaning is that every great Empire enemy and persecutor of the Church was destroyed before Christs comming upon earth from time to time though the nations still continued and subsisted in some weake and low forme of state See Dan. 2. 25. untill all the reliques were swallowed up by the Romans V. 13. One the Sonne of God is here represented in the flesh who after his resurrection is set at the right hand of the Father and from him hath obtained all power in heaven and in earth See Ezek. 1. 26. Acts 2. 34 36. Ephes. 1. 20. Phil. 2. 9. Heb. 1. 3 4. Rev. 1. 13. 14. 14. V. 15. Was grieved the Italian I fainted through the greatnesse and brightnesse of the sight of Gods majestie according to the manner of Prophets after their extasies which did dazle their senses tire their spirits and overthrow their naturall faculties See Dan. 7. 28. and 8. 27. and 10. 8. 16. V. 16. That stood by namely one of the Angels that appeared in this vision V. 17. Kings that is to say kingdomes Dan. 2. 38 39. V. 18. The Sa 〈…〉 that is to say the Church of God in Christ her head first and afterwards the whole body which shall be perfectly united with him shall receive from God the spirituall and everlasting kingdome See Dan. 7. 22. Isay 60. 12. Rev. 1 6. 5. 10. whereof the Machabies principality was but a shadow and was betweene the reigne of Antiochus and the comming of Christ. V. 20. Whose looke thus is Antiochus his great power and enterprizes set downe which he reformed more then all the rest of the Sâ—leucides Dan. 8. 10. and 11. â—7 V. 22. To the Saints namely to Gods people v. 25. Dan. 8. 24. and 11. 30. V. 23. The whole earth this understood of the Seleucides signifieth a great extent of land but being anagogically referred to Rome it represents the affected and titular universality of their Empire V. 25. Change times to annihilate Gods service his feasts Sabbaths and other solemne and sacred dayes and all the other Ordinances of the Law Dan. 8. 11. 11. 31. 1 Mac. 1. 47 48. Vntill a time these persecutions of Antiochus with which he persecuted Gods people shall last one yeare two yeares and halfe a yeare That is to say three yeares and a halfe beginning as it should seeme from that time which is set downe 1 Mac. 1. 30. See Rom 13. 5. V. 28. My countenance I became pale and wan as well by reason of the violent raptures of the Spirit as through horror of thinking upon those things which were foretold against Gods people CHAP. VIII Verse 1. AT the first in the first yeare of Belshazzar Dan. 7. 1. V. 2. I was some hold that he was there in vision as Ezek. 8. 3. 40. 2. Others corporally which seemes to be confirmed by Dan. 10. 4. and that the Province of Shushan was then under the Babylonians Empire whereof notwithstanding the stories make no mention Palace the place of royall residence where the Kings of Persia afterwards kept their Court and dwelt one part of the yeare Of Elam namely of Persia. Of Ulai called by historians Eulean V. 3. A Ram a figure of the Persian and Median Empire signified by the two hornes Dan. 2. 39. 7. 5. But one namely the Persian which though it was founded upon the Median grew a great deale greater then it by the means of Cyrus the Persian his victories Who took away Media from his Grandfather and afterwards took Babylon and many countries moe V. 4. Westward See Dan. 7. 5. What â—e and none could hinder his enterprizes nor actions V. 5. An â—e Goat a figure of the Grecians kingdome under Alexander v. 21. See Dan. 2. 39. 7.
any humane meanes advance his Kingdome Or he shall grow up from under himselfe that is to say by secret wayes without any humane shew as Isa. 11. 1. The Temple namely the universall Church gathered together united and built up by him alone Heb. 3. 3. V. 13. Shall build in the quality of a King even as those temporall Commanders Moses Salomon and Zerubbabel were chosen by God to over-see the building of the Tabernacle and the Temple The glory namely the royall glory Upon his namely in the heavenly glory where he shall eternally execute the other part of his Priesthood in making intercession for his Church Heb. 24. 9. The Councell these two offices and properties shall for ever be united together in Christ and shall perfectly agree one with the other though they seeme to be very different the one having the administration of justice to command and punish the other of mercy to expiate and pardon but Christ shall expiate and pardon that he may be obeyed when he commands Psal. 130. 4. having brought men into Gods favour to make them receive the Spirit which inclineth them to a voluntary obedience V. 14. And the after thou hast thus prophesied of Christ setting these two materiall Crownes upon the head of Joshua lay them up againe in the Temple in their names as an offering offered by them peradventure with some inscription or remembrance of their names to be a sacred memoriall of these my promises Holem Hen It is likely these are the same as were before Helda and Joshua v. 10. V. 15. And they namely the Gentiles who are now far from the knowledge and Covenant of God Isa. 57. 19. Ephes. 2. 17. And build they shall co-operate to the establishment of the Church and advancement of Christs Kingdome See Isa. 60. 10. This shall you shall in effect finde to your owne deliverance the truth and power of Gods promises which I his sonne doe propound unto you by my Prophets CHAP. VII Ver. 1. OF the ninth which is the November Moone V. 2. They namely the Priests and Levites who yet remained in Babylon Before the namely in the Temple which was re-edefied in Jerusalem V. 3. Should I are we in conscience bound to keep the solemne Fast appointed to be in the fifth Moneth by reason of the destruction of the Temple which happened at that time 2 King 25. 8 9. Jer. 52. 12 13 now that it is re-edefied and Gods service restored seeing the keeping of it is not commanded by the Law of God See Mal. 3. 14. Separating from feasts company of women and all other carnall delights See Exod. 19. 14. 1 Sam. 21. 5. V. 5. Seventh this other Fast was appointed for the death of Gedaliah which happened in this Moneth 2 King 25. 8 9. Jer. 41. 1. whereupon followed the totall dispersion of the remainder of the people Seventy during the captivity Zech. 1. 12. Unto me to humble your selves and turne with your hearts to me was it not only through a carnall feeling of your evils Isa. 58. 3. Hos. 7. 14. V. 6. And when yea in your mirth and rejoycing you have not regarded me to yeeld me honour and thanks for my benefits Hos. 8. 13. and 9. 4 Now the answer to the aforesaid question is referred to this point your Fast might be sanctified by piety and devotion but you had better to omit it then prophane it as you doe and in stead of your Ceremonies endeavour your selves to serve God internally by meanes of which I will change these your dolefull dayes into dayes of feasting and giving thanks for new benefits Zech. 8. 19. V. 7. Should ye not hath not God sufficiently declared his will concerning these externall actions and especially concerning a Fast prophaned through wickednesse Isa. 58. 3 4. Was inhabited or a foot or in its former state The South those parts of Judea which had most felt the desolations of war See Jer. 17. 26. and 32. 44. V. 11. The shoulder A terme taken from yoaked Oxen which are unwilling to draw Nch. 9. 29. Hos. 4. 16. Zeph. 3. 9. V. 14. After them after they have been carried away out of it For they laid they have been the cause that their fine and pleasant Country hath been laid waste CHAP. VIII Ver. 1. THe word it appeares by ver 19. that this is a continuation of Gods answer to the question concerning the said Fasts V. 3. Iam or I have turned to Sion Of truth or of loyalty V. 4. There shall yet I will blesse the Inhabitants of Jerusalem with peace health and long life A figure of the spirituall blessings of the Church as Isa. 65. 20 22. V. 6. If it be even after the accomplishment these things shall seeme incredible and impossible but nothing is impossible to an omnipotency Luke 18. 27. V. 8. In truth faithfully performing my promise which I have made to them in my Covenant and enlarging my bounty towards them which is often signified by the word Righteousnesse See Hos. 2 20. V. 9. Of the Prophets Haggai and Zechariah V. 10. There was mens and beasts labour was in vaine by reason of the curse which I laid upon your carelesnesse in restoring my service Hag. 1. 6 10. I set I suffered the Land to be full of robberies and enemies incursions V. 11. But now seeing you have cheerfully gone on to the re-edifying of my Temple V. 12. The Seed I will set downe the true causes and meanes of a true and perfect peace and prosperity and will cause it to increase and multiply See Psal. 72. 3. V. 13. A curse as it were a formulary of execration Psal. 102. 8. V. 14. Repented not I have executed what I had determined and have not revoked it before I had brought it perfectly to passe V. 19. The Fast this is the principall answer to the question which was propounded in the former Chapter containing a promise of changing the estate of the Church Of the fourth appointed for a remembrance of the taking of Jerusalem by the Caldeans which was in this Moneth Jer. 52. 6 7. Of the fifth for the burning of the Temple Jer. 52. 12 13. Zech. 7. 1 5. Of the seventh for the death of Gedaliah Jer. 41. 1. Zech. 7. 5. Of the tenth for the siege laid before Jerusalem Jer. 52. 4. Love if you desire to have these good things come to passe V. 20 It shall yet A Prophecye of the calling of the Gentiles V. 23. Ten men A figurative description of the great number of Gentiles which should come into the Church which in former times was restrained within the Nation of the Jewes CHAP. IX Ver. 1. THe burden A prophecye of threatenings and curses See Isa. 13. 1. Jer. 23. 3â— Of Hadrach it was an Idoll of the Syrians which represented the Sunne The name signifieth the only King to which they added a goddesse called by Authors Atergati which signifieth only Queene and that represented the earth both of them were figured
the Gospell then under the law See Ier. 31. 31. Heb. 8. 8 Is shed that is to say must be shed and will shortly be shed indeed V. 29. Henceforth that is to say behold this is the last meale that I shall make with you in this world to testifie unto you my boundlesse charity and leave you a perpetuall pledge of my self untill I doe receive you into the Communion of mine everlasting goods in heaven which shall bee new ones that is to say of another nature and qualitie though figured by the corporall eating and drinking Matth. 8. 11. Luke 14. 15. Revel 3. 20. and 19. 9. Now though Christ did eate sometimes after his resurrection with his Disciples yet that was not as being yet in the necessities of an animall life but by a certaine secret dispensation to certifie his Disciples of the truth of his person Acts 10. 41. V. 30. An hynme which was one or more of Davids Psalmes as the Iewes write wherewith ended the Paschall Supper V. 31. Offended See Mat. 11. 6. V. 36. Gethsemane it was some place of the mount Olives the word may signifie in the Hebrew tongue an oyle presse Or in the Syriack tongue a butter churne V. 37. Sorrowfull in his humane nature in respect of which he had all the naturall affections like to men excepâ— sinne Heb. 2. 18. and 4. 15. Noâ— Christs deity did for a while suspend the influence of its joy and comfort by an unspeakeable dispensation to let his humanity suffer those horrible incomprehensible torments equivalent in weight with the everlasting ones to give Gods justice satisfaction for the sinnes of all the elect for which he had made himselfe a curse Gal. 3. 13. bearing upon himselfe the wrath and curse of God which he overcame and satisfied by his perfect righteousnesse Isay 53. 6. 10. V. 38. And watch to be witnesse of my sufferings and to be instructed and strengthned by 〈◊〉 example V. 39. O my father a purely naturall desire in Christ meer man by which for a short moment he was afraid of death and of the torments and did shunne them but was quickly recalled to obedience by a deliberate will to submit himselfe to God And besides that this desire was but conditionall under the will of God accepted of by Christ from the coâ—â—templation of which he was a while diverted by the extremity of horrors Therefore there was no sinne but onely a short conflict of nature presently overcome by reason and a firme will Or a small suspension quickly overcome by a most strong resolution This cup see Mat. 20. 22. V. 41. The Spirit that operation of Gods Spirit which is in you is indeed very fervent and vigorous but it is withstood and counterpoized by the oppositions of your remisse and corrupt nature wherefore you might easily be overcome if you did not by prayer to God obtaine new strength and by your watchfulnesse you did not keepe your selves from the deceipts of the wicked one See Galat. 5. 17. V. 43. Were heavie not so much with naturall sleepinesse as with extreame griefe Luke 22. 45. V. 45. Sleepe on an ironicall kinde of speech as Thee said I could not awake you with my words here are other people who will awake you in another manner Ver. 46. Let us bee going not to runne away but to goe meet with mine enemies And so he sheweth his free-will to offer himselfe to death after he had overcome and ruled all humane affection Ver. 51. One of them namely Peter Ioh. 18. 10. V. 52. That take that is to say have undertaken to shed humane bloud without any calling V 53 Twelve which was the compleate number of a Roman army which Christ peradventure thought upon V. 60. Found they none well agreeing and that had any conformity betweene two or three whereby they might legally condemn him according to the Law Deut. 17. 6. 61. I am able they falsifie the words and subvert Christs meaning and therefore are called false witnesses V. 63. Held his peace bearing his calumnies patiently and being disposed to not hinder nor stay the prefixed houre of his death And to shew that he did voluntarily take upon him the qualitie of guiltie before men for a signe that he did as such an one appeare before God for them Yet without wresting or concealing the truth which was necessary to bee known of all men concerning his person and office V. 64. Hereafter in time to come at my second comming to judgement I will make it plainely appeare what I am which you now aske me in derision and malice Of power the name of God Himselfe used amongst the Iewes V. 65. Rent to faine great zeale and wrathfulnesse as against a great blasphemie as they used to doe when they saw or heard of some cruell act See Ier. 36. 24. V. 67. Did they spit as it were upon a condemned malefactor V. 68. Saying after they had covered his face Mar. 14 65. V. 71. Of Nazareth see Mat. 2. 23. V. 7â— Thy speech rough Galileish Acts 2. 7. the Apostles being most of them of that Country where the Lord was most frequently conversant Ioh. 7. 52. CHAP. XXVII VER 2. DElivered him for the Romans had left the Iewes the power of judging the crimes of such as were malefactors of their owne Nation but had reserved the power of condemning them to death and executing of them to themselves Iohn 18. 31. Verse 3. Repented himselfe with that kinde of griefe and repentance which proceedeth only from the wound of Conscience and from the feeling of Gods wrath without any conversion faith or hope in his mercy which kind of repentance can produce nothing but death 2 Cor. 7. 10. V. 6. Treasurie the Greeke Corbana a Syriack word which signifieth the place where they layed up and kept the gifts and offerings which were made in the Temple and consecrated things V. 7. The Potters field it was some close which was so called for an unknowne cause Strangers heathens from whom the Iewes would be separate even after their death V. 9 The Prophet many Greeke Copies doe adde Ieremie in stead of Zechariah but it is likely that this change might be slipt into the text by the error of Coppiers and Seriveners And they tooke this is the proper meaning of Zechariah which the Syriack translation hath also followed though your Greeke Texts have and they tooke c. and they gave c. as if Zechariah had set downe the prediction and Saint Matthew the fulfilling of it Of him that was valued of him who though he was a true Israelite yet the Iewes bought his life at the same rate as by the Law they ransomed a poore slaves life that was a stranger Exod. 21. 32. See upon Mat. 26. 15. Verse 12. Hee answered nothing See upon Matth. 26. 62. V. 15. At that feast the Italian At every feast at the Passeover as Saint Iohn saith though peradventure it may also bee understood of the other
two solemne feasts of the yeare V. 16. They had by these words may be meant either simply that Barrabas was a Iew or that the Iewes had taken him and condemned him according to their Law and afterwards had put him into Pâ—lates hands as they had done Iesus V. 24. That he could Or that all this would not helpe it He tooke water a vaine ceremony to shew that hee protested himselfe to bee innocent of his death to which he was forced by the Iewes See Deut. 21. 6. V. 25. His bloud be if there be any in justice in it we take the guilt and the punishment thereof upon ourselves V. 26. When hee had that is to say having first sought to appease the peoples fury by this smaller punishment as for a slight fault Luk. 23. 16. Ioh 19. 1. Or for a kinde of torture used before execution to get the whole truth out of the Delinquent Now amongst the Romans in such cases they used rods or wands for free persons and whippes for slaves of which Christ had taken the shape upon him Phil. 2. 7 V. 28. A Scarlet robe which might be the robe of some Centurion or Sergeant who used to weare that colour Now all this was done in scorne because he had stiled himselfe to bee King of the Iewes See Luke 23. 11. But Gods secret providence did here nore two things first that Christ presented himselfe before Gods judgement seate in a strange vesture namely as a sinner and a pledge for all the sins of the world Isa. 53. 6 12. 2 Cor. 5. 21. secondly that he only suffered the bloudy punishment therfore according to the prophesie Isa. 63. 2. V. 29. A reed instead of a Scepter and herein also there may bee a mistery namely that Christ governeth his Kingdome by very weake meanes and disperseth the powers of this world 1 Cor. 1. 25. 28. V. 31. To crucifie him the Crosse was a punishment wherewith the Romans punished their slaves and such as were Authors of sedition a crime wherof Christ was accused and had voluntarily made himselfe a servant See Luke 23. 2. and Isa. 49. 7. Phil. 2. 7. V. 32. Of Cirene in Africa They compelled See upon Mat. 5. 41. To beare the custome of the Romans was that malefactors did carrie their crosse to the place of execution But Iesus being so faint that he was not able to beare so great a burthen this poore contemptible man was joyned to him to help him to beare it up behinde Luk. 23. 26. Ioh. 19. 17. for to shew figuratively what communion poore beleevers have with Christ in his sufferings See Mat. 10. 38. V. 33. Of a skull so called by reason of the great company of bones of executed men which were in that place V. 34. Vineger there stood a vessell with vineger there ordinarily Iohn 19. 29. for to comfort a little those which suffered but it shold seem that the inhumane Souldiers thorow an insolent kinde of scorne had mingled gall amongst it He would not namely this first time that this vineger thus mingled was presented unto him before hee was lifted up upon the Crosse. For it was offered him againe another time after he was nailed on Luk. 23. 36. and then he took it Iohn 19. 30. V. 35. Casting â—â—tts this must specially be understood of the coat without seame Iohn 19. 24. V. 36. They watched because that delinquents which were put to death by the Crosse lingered in paine a great while V. 44. The theeves namely one of them Luk. 23. 39 V 45. The sixth houre which was at noone or mid-day Darknesse not by any naturall eclipse the moon being then at the full but by a supernaturall miracle to shew that the great Sun of righteousnesse and life was as it were encumbred overcast with darknes Luk. 22 53. being brought unto extremitie And likewise to shew Christs infinite power the grievousnesse of the Iewes fact Over all the Land some affirme that it was over all the world others thinke that it was in Iudea onely and the Countries thereabouts V. 46. Eli these words of the Psalme are hâ—â—e related in the Syriacke tongue which in those dayes was most frequent amongst the Iewes Forsaken not that the Father and the Sons God-head had forsaken Christs humanity neither concerning his personall union not the presence and influence of all manner of vertue and love neither did Christ judge it to be so seeing that he calleth him father But because the Father and the Sons God-head did suspend their effect of joy and comfort to let his humanity feele all the sorrowes and torments which God had appointed though the same Deitie did give him strength and sufferance to beare and overcome them See Psal. 98. 1. Isa. 63. 5 Heb. 9 14. V. 47. This man whither it were in a scoffing manner by reason of the name Eli or whither they had misunderstood it or whither they were strangers and did not understand the language V. 50. Cried with the words contained Luk. 23 46. Ioh. 19 30. V. 51. The vaile which separated the holy place from the most holy in the Temple see Exod. 26. 31 2 Chro. 3. 4 And this breach was a signe that by the death of Christ all Mosaicall ceremonies were annihilated amongst which the chiefe was the secret service which was yeelded to God in his sanctuary And besides to shew that tho heavenly sanctuary was open to all true beleevers for to direct their prayers and spirituall service to God Heb. 9. 8. and 10 19 20 22. V. 52. That slept which were dead in certaine hope of a resurrection an ordinary terme in Scripture Arose namely after Christs Resurrection not to die any more nor yet to live an animall life but to accompany the Lord ascending up to heaven as first fruits of the resurrection of the dead V. 54. The Sonne of God that is to say a divine man for there is no great likely-hood that these prophane people were illuminated in the knowledge of Christs God-head See Marke 15. 39. Luke 23. â—7 V. 56. And Mary some have beleeved that it was the blessed Virgin as Mother in law to these children of Ioseph borne by another woman See upon Matth. 12. 46. And indeed the Mother of Iesus â—â—ood by the Crosse Iohn 19. 25. And the mo 〈…〉 called Salome Mark 15. 40. peradventure it was the same Mary the wife of Cleophas Iohn 19. 25. V. 57. Of Arimathea this is old Rama or Ramathaim in the tribe of Benjamin V. 62. The preparation that day which was before the Sabbath or before any other solemne feast was so called and especially the nine houres namely the three houres after midday untill the end of that day after which the feast day was V. 65. A Watch of Roman Souldiers appointed to lie in garrison in a strong hold which was by the Temple for the securing of it and for the publike peace whither the Iewes might call upon them whensoever they had
having a perfect internall and spirituall communication with God but this was done onely to induce you to beleeve in me V. 31. Now is shortly shall the Devill and all his party do all their endeavours against me and against my Church condemning me and delivering me over to death But therein shall consist my victory and his condemnation and ruine For by death I shall enter into possession of my kingdome to drive him out of his dominion which he holdeth here in the world in sin in death Rom. 8 3. 1 Cor. 15. 54 55 56. Heb. 2. 14. Of this world the Iewes called God the King of this world 1 Tim. 1. 17. and Christ to shew the devils usurpation in contempt and by opposition to Gods everlasting Kingdome cals him the King of this world as 2 Cor. 4. 4. he is called the God thereof For his power is bounded within the state of this world and cannot passe to eternall things and practiseth upon worldly men Ephes. 2. 2. by fleshly and wicked meanes opposite to spirituall and holy meanes Luke 4. 6. Rev. 13. 2â— V. 32. Lifted up he makes an allusion between his being lifted up upon the crosse and his going up into heaven The meaning is I will not onely 〈◊〉 the Devill by my death in mine owne perâ—â—â— but by the same meanes being lifted up into glory I will effectually draw up all mine one of their Captiviâ—â—â— into the liberty of the Spirit and finally into my celestâ—olâ— glory See Ephes. 4. 8. Col. 2. 13 Ver. 34. Out of the Law Namely out of holy Scripture Iohn 10. 34. Abideth ought to live and and raigne Must be lift up must depart out of the world and goe up into Heaven by way of death Who is this Namely this Sonne of man of whom we heare thee talke so often and some way seemes to have a relation to the Mâ—ssi◠〈◊〉 in indeed the Messias himselfe Ver. 35 Yet a little Christ makes no answer to their question which was not worthy of one but counteth himselfe with reproving their affected stopiditie and to threaten them that within a lâ—â—lâ— time his bodily presence should be taken away from them and withall all light of instruction and spirituall Atraction which hee hitherto had given them and therefore he exhorte them to make good use of that short time which he gave them to be converted and beleeve in him Ver. 36. That yâ—e may bee that yee may bee enlightned by the gift of regene nation 2 Cor. 3. 18. and 4. 6. and may also beare the tâ—le of true follow 〈◊〉 of that divine light Ver. 38. That the saying this happened according to that prophecie and so the prophecy was verifâ—ed V. 39. They could not they were by God given over to a reprobate â—ence because they have maliciously withstood his grace and had quenched all his light 〈◊〉 them V. 40. Hee hath in Isaiah it is blinde their eyes and harden c. but here the worke is attributed to God whereof the Prophet was to denounce the threatning the one inseparablie following the other Ver. 41. His glory Namely of the Son of God who in his owne person shewed himselfe to his Prophets See Acts 7. 35 38. 1 Cor. 10. 9. 1 Pet. 1. 11. and 3. 19. V. 42. They did not they did not make publike profession of believing in him V. 44. Not on mee only and severally from my Father who speaks and shewes himselfe in me Ioh. 8. 28 38. and 12 49. 1. Iohn 2. 23 24. and upon whom depends and to whom is referred all that I say and doe in quality of Mediatour V. 45. Beeth me that is to say knoweth mee by the lively light of the spirit V. 47. I judge him not I leave him to bee convinced and condemned by his own Conscience and doe not proceed against him as an adversary or as a condemning judge for in the course of my life I am rather to practice the office of Prophet and Prâ—â—st then the office of judge which is reserved for the last day V. 50. I know I am certaine of it and do firmly averre 〈◊〉 John 8. 14. That his thâ—e his word which I propound by his command being receaved by a lively faith is the onely most effectuall meanes to obtaine everlasting life CHAP. XIII VER 1. BEfo rt the day before the Iewes celeorated the Passeover having transferred it to the day following that which was appointed by the Law where as Christ did celebrate it the same day see upon Mat. 26. 1â— Luk 22. 7. V. 2. Supper Namely of the legall Passcover After which by an old observante not specified in the Law the Iewes having washed their feere againe as they had done at the beginning of the Pâ—sâ—hall Supper sate to the Table againe and did eate every one a bit of unleavened bread dipped in a sawce made of bitter hear beâ— which was distributed unto their by the Father of the family and dranke round of one and the selfe same cup called the cup of praise because they did sing certaine holy hymnes after which the assembly did breake up All this was observed by the Lord as it appeares by Luke 22. 17 20. and after that he instituted the holy Sacrament taking the ceremonies thereof from this second part of the Palchall Supper of the Iewes Having now this seemes to bee noted for a preparation to that which Christ said and did afterwards to Iudas ver 18. 21 26. V. 3. Knowing according to the authority which he had receaved of supreame head of the Church he ordained the Sacrament of the holy Supper with the promise of his power to serve for a lively remembrance and pledge of him absent and ascended into heaven Or he would plainely say that knowing his death and glorification drew neere hee would establish this Sacrament wherein he did communicate to his Church the fruit and vertue of both the one and the other Ver. 7. Thou shalt know by the explication that Christ gave afterwards of it ver 12. or by the internall illumination of his Spirit after his ascent into heaven V. 8. If I wash thee not namely by the spirituall washing of regeneration wherewith the Lord would revive the signe given in Baptisme before hee would admit his Disciples to his Table to shew the preparation required thereunto 1 Cor. 11. 27 28. and that without the Spirit of Sanctification no man hath part in Christ Rom. 8. 9. V. 9. Not my feet only if thou meanest the washing of the sould wash me all over V. 10. Hee that is that is to say your sins are already forgiven you and your persons are already sanctified by the spirit there remaine in you only certaine reliques of vice by which you participate of the filth of the earth which also must continually bee cleansed as the foulenesse of the feere belonging to a cleane body Sec 1 Cor. 5. 7. V. 12. Set downe againe Namely to institute the holy Supper which having
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
22. V. 40. In the prophets this is an application of the passage of Habakuk to threaten the rebels which were amongst Gods people with the like judgments as are set downe in that place V. 41. And wonder that is to say loose all vigor and councell be as it were astonished and hide your selues for shame V. 42. The Gentiles namely the prosalites in belâ—ife and Religion which were presant in the sinaâ—ogue with the Iewes V. 43. In the grace namely in the gift of faith reâ—â—aued by Gods speciall grace or in the fruition of God and his sonnes loue by meanes of faith and holines of life V. 46. It was necessarie by Christs command Acts. 1. 8. and to yeeld you that honour which was due to first borne children Ivdge your selues your selues through your rebellion and incredulitie make and declare your selves un worthâ—e of it V. 48. Glorified submitting themselves unto it by true obedience of faith and declaring in themselves and preaching unto others the truth and power of it See Mat. 11. 19. were ordained by Gods everlasting and most free election Rom. 11. 7. V. 50. The devout namely such as had emdraced the Iewish Religion V. 51 Sâ—ooke off according to Christs command Mat. 10. 14. CHAP. XIIII VER 1. IN â—o the Synagogue the Italian addeth Likewise into c as thay had done at Antioch Acts. 13. 14. Of the Greeks namely proâ—alits which frequented the lewes synagogues though they were not circumcised Act. 13. 42. 43. V. 3. In the Lord that is to say being strengthened and sustained by his power V. 9. That hâ—e had the spirit of God which had infused some seeds of faith in the lame man revealed his worke to Paul to set him on to doe this miracle upon a subiect which was well disposed for otherwise the gift of working of miracls was often times hindered by increduliâ—â—â— Matth 13. 58. Marke 6. 5. V. 12. Mercurius held by the Pagans to be the Gods messenger and interpreter V. 13. Garlands according to the custome of the heathens Unto the Gates of the Apostles lodgings V. 15. Passions namely of sinne misery and death and other naturall conditions of man all very farre from the nature of God See James 5. 17. From these namely from idols so called in Scripture because they have no other being but onely what man maketh them nor no vertue but what is in the idolaters opinion See 1 Cor. 8. 4. V. 16. Suffered not by approbation but by a free and most just forsaking of them without repressing or hindering of them To walke to live according to their owne mindes following their owne idolatries superstitions and other sinnes V. 17. Gave us which questionlesse were effects of thâ— soveraigne deities power and goodnesse heavenly Glory and not of Idols made by men upon earth V. 19. From Anâ—ioch namely of Pisidia and not of Syria See Acts 13. 14. Ver. 20. He rose up either being miraculously preserved from hurt or having been hurt being suddenly made whole V. 23. When they had ordained the Italian 〈◊〉 they had by common votes ordained with the approbation and consent of the Churches to whom this right was anciently preserved even from the Apostles time for the governement of the Church was not founded upon constraint nor violence but upon a voluntary obedience And had prayed this may be referred either to the establishment of pastors wherein these solemne acts of piety were observed or to the blessing that followed V. 26. To Antioch namely of Syria V. 27. With them accompanying their ministerie with his power See Isa. 63. 11. Hab. 3. 13. Hee had by the preaching of his Gospell and by the power of his spirit hee had brought them into the communion of saith in Christ. See Rev. 3. 8. CHAP. XV. VER 1 CErtaine men Who intrâ—ded themselves without the APOSTLES comission or approbation Verse 24. The brethren which were converted to the Faith amongst the Gentiles Except yee be circumcision and other ceremonies though they were abolished by Christs death Piâ—â—l 3. 3. Col. 2. 11. Were used for a time as things indifferent to not offend the â—ewes who were habituated in them But these false doctors did seeke to impose them upon the Gentiles likewise as things necessary as an essentiall part of Gods worship and a supply to the righteousnesse acquired by Christ to salvation where upon the Apostles seeing it did not only breake the peace of the Church and was a great obstacle to the Gospell because the Gentiles aâ—horâ—ed circumcision but did likewise oppose Christs beâ—â—fit Gal. 5. 2. 56. They presently applyed a remedy to it V. 2. That Paul not because these two Apostles who were every way equall to the rest in the light conduct of the spirit and in Apostollicall authority Gal. 2. 6. 〈◊〉 had any need of instruction or of confirâ—â—ation but onely to give the weake content who had more confidence in Peter and James and in the Church of Jerusalem and to â—â—oppe false doctors â—outhes and to establish by common votes a general â—rder in the Church V. 4. The law namely the ceremoniall law V. 5. A good while agâ—e namely in the beginning of the preaching of the Gospell V. 8. which knoweth and therefore hath seene that the purity of the converted Gentiles faith and conscience without the use of ceremonies was equall to that of the believing Iewes who by the use of the said ceremonies were formerly prepared and instructed in it See Acts 10. 34 35. V. 9. Purifying having instead of the external purifications of the law of Moses made them partakers of the purgation of their sins in the blood of Christ and of the gifts of regeneration in newnesse of life by the holy Ghost which are two benefits that man obtaineth by faith V. 10. Tempt yee make a rash triall without any necessity or command even with danger of sinister successe whither God will give them the will to submit themselves to a burthen so odious unto them and the power of bearing it without being moved to impatience and revolt Were able not so much for the extreame labour there was in observing of the ceremonies as because that the observance could never bee so perfect but that the conscience would be involved in many scruples and anguishes and besides because that under them being understood in the sence of these false Apostles the necessity of observing â—the whole law was included for to finde out ones righteousnesse before God Gal. 5. 3. which being impossible for man to do the law was as a bond of condemnation to him and a ministery of death Rom. 3 20. and 4. 15. 2 Cor. 3. 7. 9. V 13. Iames See upon Acts 12. 17. V. 14. For his name the Italian In his namely that may be subject unto him bearing his name and acknowledging and worshipping him for their onely true God V. 17. That the there is some diversitie in the text of Aâ—os this passage being like many others of
righteousnesse and life is thorough grace it must bee so absolutely and purely without any intermeddling of mens righteousnesse or the Law for these two meanes cannot agree with one another Romanes 11. 6. Galatians 3. v 12. 18. The promise which in these passages is alwaies taken by the Apostle for the free and Evangelical promise and not the legall V. 15. Because that is to say it is cleere that these two meanes of obtaining life and righteousnesse cannot consist together for the law is altogether rigorous requiring perfect obedience or denouncing death and condemnation to the transgressors whereas contrariwise the promise is but a messenger of grace and reconciliation For where this is proved because that man doth not truly know his sinne nor doth not feele the mortall sting of it but only by meanes of the Law working effectually upon his conscience Verse 16. Therefore because that first means of obtaining righteousnesse by the law which God hath granted unto men hath thorough sinne beene made not onely unprofitable but even quite contrary and deadly wee must of necessity have recourse unto the other which is faith which onely amoÌ„gst other vertues can in this case agree with Gods meere grace seeing that the operation of faith is not to acquire or merit but only to receive what is given to us Iohn 1. 12. Bee sure as grounded upon God and his immutable pleasure and Christs perfect and everlasting righteousnesse and not upon mens variable will and inconstant obedience See Ezek. 16. 61. Rom. 9 11. 11. 19. To all namely to the spirituall seed according to the faith of which God intended to speake in that excellent promise I will bee thy GOD and of thy seed after thee Genesis 17. 7. Not to that onely not onely to the nationall believing Iewes who have been kept under the Pedagogie of the Law and under a directour to Christ without trusting therein for their righteousnesse and salvation Verse 17. Before him with a spirituall and divine paternity which consisteth in example of faith according to which God can make whom he will Abrahams childe Matth. 3. 9. as he of nothing created all things and raiseth the dead and according to his paternity hee judgeth who are Abrahams true children which he approveth of whereas in mens iudgements the Iewes onely ought to bee so According to others the meaning is that as God is not onely father in grace of those which are alreadie but of all such likewise as he shall hereafter create by his omnipoâ—ent word Abraham likewise by some correspondency hath beene reputed father of the Gentileâ— who had neither spirituall life nor quality such as was required for to be his children Ephes. 2 12. And calleth that is to say by his word hee makes them to be and as if one should say to appeare for that end for which he hath appointed them as he did in the creation of all things and in the miraculous resuâ—rections wrought by Christ Let there be light â—azarus come forth c. Vease 18. Who namely Abraham Now hee sheweth by example of Abrahams beliefe touching the particuler promise concerning Isaack what the true faith of al his children should be concerning the general promises of grace Against hope against all causes arguments and appearances of naturall hope In hope that is to say concerning a firme spirituall and supernaturall hope by reason of Gods promises Verse 19. Hee câ—â—si leâ—ed not he stood nor stopped not upon the order of nature â—ccording to which all hope of issue was taken away from him So true â—â—â—th overcomes all apprehension of a mans owne impotency thorough the lively perswasion of Gods promises Verse 20. Giving by acknowledging his Soveraigne truth and infinite power above all inferiour order or contrary difficulty glory being set upon the highest point of emmency above all other things Verse 22. It was God by reason of his faith held him to bee as sufficiently disposed to obtaine the â—ccomplishment of the promises as if he had had all the righteousnesse required by the law to receive Gâ—ds Benefiâ—s Verse 23. For his as if it had been some peculiar act or priviâ—edge of Abrahams whereas it was a dâ—cumenâ— and an example of iustifying faith common to all his spirituall children Verse 24. On him namely in God who in Christs mâ—st glorious resurrection gave an eâ—â—ay of his power to raise spiritually all beleivers and hath in the same resuâ—rection placed all the causes of their resurrections Rom 6. 4. Verse 5 Delivered namely to death by the will of God For our to make an expâ—atioâ— for them by his death For our justification namely to shew unto us how wee were absolved as it were by manner of solemne iudgement CHRIST our surety being returned to life after hee had made an â—nd of satisfying for us for a certaine argument that God was fully reconciled to us and that life was gained for us which could not have beene is hee had remained dead for the continuation of the payment would alwaies have shewed the imperfection of it See 1 Cor 15. 17. CHAP. V. VER 1. WEe have that is to say God is made propitious unto us in Christ who by the faith which hee creates in us causeth us to enjoy this reconciliation by vertue whereof our conscience is so firmely grounded that wee doe it as it were by anticipation in this world by a lively hope that eternall glory which is prepared for the children of God without being moved by any temptations or â—eâ—â—en downe by any terrour or confusion Verse 3 Not onely wee doe not reioyce unspeakablâ— and gloriously 1. Pet. 1. 8. onely by reason of the hope of future glorie but also by reason of our present afflictions which are an assured proofe unto us thereof 2. Co. 4. 17. Phil 〈◊〉 28. That tribuâ—ation that the holy Ghost â—oth thorough tribulation frame us to patience in which God doth from time to time give us assured proofes of his grace and protecâ—â—on whereby we conceive a sound hope in him grounded upon the love which hee â—eâ—reth unto us which he hath given us large cause of feeling and hath lively sealed it in our hearts by his spirit of adoption V. 5. Maketh not ashamed that is to say doth not deceave one nor prove vaine nor proveth not to be as an illusion V. 6. For when the greatnesse of this love of God is shewed therein that he did shew it when we were deprived of all power of rising againe of our selves being wholy dead in sinne In due time in the point of the worlds extreamestâ—eed when the misery and cuâ—â—e thereof was come to the up shot when all people even Gods owne people were altogether corrupted And even just at the time which God had appointed V. 7. For scarcely a redoubling of the same reason because that God loved 〈◊〉 thâ—n whâ—n weâ— wâ—re altogether not onely unable to get salvation but also utterlâ— unâ—o thy of it V 8 Commâ—ndeâ—h
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
and internall observation Alive I held my selfe assured of Gods love and of everlasting life and salvation by means of mine owne righteousnesse which I thought to have fulfilled I found my selfe strong enough to perform the external works of the law and my erring conscience thought it selfe to be in perfect health Without the namely when the law did not wound my conscience and that I did not represent it so lively to my self When the namely when I did deeply meditate upon and applied to my conscience that absolute forbidding of all manner of lust Revived it was not onely found living and not put out in me as I thought it had bin by my pharisaical disciplines but it was rather exasperated and enraged And I died I did contrarywise fed the stings and terrors of condemnation I found my self utterly unable and insufficient to yeeld perfect obedience and to be far from Gods love and from confidence in him wherein consists the life of the soule V. 10. I found namely I did by experience finde out this effect of the law which before was unknowne to mee Which was ordained namely which being kept would bring life and salvation to man according to Gods first ordinance V. 11. For sin through my natural corruption I framed to my selfe this damnable illusion namely that seeing I could not with all my works and cares satisfie the law I would then let loese the raines to all maner of iniquity and then the law gave me the mortall stroke of unavoideable condemnation V. 13. Made death namely the cause of death and perdition That it might that is to say I speak thus of it to shew the malignitie of this naturall vice of man which gathereth strength from its contrarie which is the law most just and most holy but not powerfull nough of it self to change or annihilate that vice that sin by as much as to say to shew that the law in its most powerful operation can produce no other effect in a corruptee man but madnesse for to withstand it V. 12. For we know all these aforesaid effects proceed from the contrarietie which is betweene Gods law and mans corruption Ro. 8. 7. 1. Cor. 2. 14 which contrarietie the Apostle comprehends under these 2. terms of spiritual and carnal by the first according to his custome he means all whatsoever is of God wâ—â— lives in him and is according to his nature and will by the second all whatsoever is not of God and contrary to his life and is odious and repugnant to him Sold subjected as a slave bought for a certaine price 1. Kings 21. 20. V. 15. For that the proofe of this contrariety is seen also in Gods children and in regenerate persons in whom the reliques of that precedent perversity do yet fight against the spirit as I finde it in mine own person even now that I am in Gods grace and out of that former damnable state I allow not I am confounded within my selfe and know not what to judge of my motions and actions so mixed and counterpoised between these two contraries the flesh and the spirit Or I doe not approve of mine owne workes as perfectly correspondent to the inspiration of Gods spirit and to his law See Iob. 9. 21. That doe I not namely I doe not all that good nor in that purity as I should desire according to the motion of the spirit Or likewise many times I sinne through frailty though I doe it with griefe and lamentation V. 16. If then namely by this motion of a regenerate will which agreeth very well with the law and by which I doe resist evill though not alwaies with a full effect I doe learne to know that the evill effect whereof I spake v. 8. 13 doth not proceed from any vicious quality of the law but onely from mans malice who is repugnant to the law and likewise by this conformity to the law which regeneration produceth in the spiritual part of my soule that wicked effect of desperately rebelling against the law is no more in me V. 17. Now then besides that I doe not feare being rejected by God for these defects which remaine in me for God judgeth of his children who are thus divided between the flesh and the spirit by the better and sounder part which is that of the spirit which predominates in them and to which they cleave with heart and will and which hath a subsistancy and root of a durable life and not by the flesh which they renounce and resist as a strange thing which by little little goeth away from them and cometh to nothing That dwelleth that is to say which remaineth yet in me but disarmed of its mortall sting of condemnation by Christ and of its vigour and Kingdome by the holy Ghost and is now but a let to a believing man Heb 12. 1. So that wee must distinguish of these three things the Kingdome the Dwelling and the opposition of sin The first is aninhilated and brought to nothing in believers the other two remaine for their exercise and humiliation V. 18. In mee namely in my nature such as it is by its carnall generation without the gift of regeneration there is no true spirituall good by which I can be capable to obey God For to will the certaine proofe that this evill is yet remaining in mee after my regeneration is that I finde my selfe unable to answere perfectly those holy motions which Gods spirit doth oftentimes raise in me V. 19. For the this ought to bee understood of the errours into which Gods children do oftentimes fal and of the perpetuall defects which are in their good workes not that they alwaies sin or that they never doe any good thing Ver. 21. I finde then I have a triall of this un 〈…〉 dable necessity V. 22. After the namely after mine understanding and mine affections and motions which are regenerated by the spirit who hath possessed the inward part and as one should say the center of my heart from whence hee hath rooted out sinne which being driven out of its hold remaines upon the out-sides and as it were upon the brinkes of the soule from whence hee yet fights against the spirit untill such time as by the death of the body it be utterly destroyed V. 23. Another law namely a strong contrary naturall inclination which transportes me in despight of my self In my membersy namely in my naturall and vicious inclinations and affections of which the members of the body are the instruments And he seems to use this word members to signifie the fore-said expulsion as it were to the superficies of the soul Against the law namely against that strong impression of the knowledge of truth and of the will of God which the holy Ghost hath made in my minde by which he strictly bindes my conscience and fraâ—â—es all mine actions to holinesse for the holy Ghost worketh in the soule of man by an order fitting for the nature thereof
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
Gospel preached by Christ man and by the Apostles The world he â—als the state of the world â—o being by Christ restored from its ruine and spoil which through sin and death had befallen it as it had been foretold by the Prophets that it should be under the Messias the accomplishment whereof shall not be till his last comming Isai 65. 17. and 66. 22. Rom. 8. 20. Rev. 21. 1. V. 6. But one that is to say he hath subjected it to man in Christs person as it appeares by that passage of the Psalmist What is man See the Exposition of this upon Psal. 8. 4. V. 7. Thou madest him Though the humane nature which Christ hath taken upon him of it selfe be inferiour to the Angels who are spiritual creatures more sublime potent and glorious than man yet the universall Kingdom is attributed to Christ Man and not to the Angels A little this if it have a relation to Christ signifies the time of his humiliation V. 8. For in that in this universalitie of things which are subject to Christs Kingdom the Angels themselves are comprehended But now though for the present we do not yet see the accomplishment of this Kingdom the Church being as yet not wholly gathered together nor glorified nor joyned with God nor all her enemies beaten down and destroyed yet Christ reigneth powerfully and fulfilleth every thing from time to time according to his will and pleasure V. 9. We see by the high effects made manifest and considered by faith For the See upon Phil. 2. 9. That he now he proceeds to set down why Christ was made man namely that he might suffer death for sinfull men By the grace which is the first cause of salvation by Christ which he gives unto man for the price of his redemption and likewise accepts of it for satisfaction of his debt Should taste should die and should feel the extreme paines of death as it is joyned with Gods wrath and with his curse upon sin for which he had made himselfe a suretie and therefore is likened to a bitter cup Matth. 20. 22. and 26. 39. 42. For every man namely for every one of them whom his father hath bestowed upon him in which is comprehended the universaltie of his bodie and of his Kingdom John 6. 45. and 10. 15. and 12. 32. Rom. 5. 11. V. 10. It became it was a thing conformable and agreeable with his justice that Christ should make satisfaction for the sinnes of men Him for namely God the Father who is the soveraigne Authour and cause of all things and chiefly of the Elects salvation to whose glorie all things ought to be directed and referred as to their last end Rom. 11. 36. whereupon for the glorie of Christ our sureties great righteousnesse and of his infinite mercie towards men this meanes of salvation hath been most fitting and convenient To make the Italian to consecrateâ— namely to make him perfectly fitting and sufficient to be the Authour of eternal salvation to the Elect by the sacrifice of himselfe Isai 53. 10. and by it install him in his Kingdom a terme taken from the ancient consecrations of Priests Exod. 29. The Captain the Italian the Princé namely Christ Jesus who by his Priesthood hath obtained right to everlasting salvation for Gods chilrden and by his Kingdom brings them to the perfect fruition of it V. 11. For As he had in the former verse declared that it was convenient that Gods justice should receive satisfaction so now he further sheweth that it ought to be done by one who was likewise of humane nature as he was to whom the Law was given He that sanctifieth namely Christ according to the flesh in whom and by whom the guilt of sin hath been expiated and the corruption purified And they namely Gods elect Are all are all come from one father namely Adam V. 13. I will put my trust because David in all that eighteenth Psalme was the figure of Christ these words of the Psalme also ought to be applied to Christ to shew that he is not onely become Man but hath also taken the condition of Man upon him by being subject to the Law and bound to fulfill it upon confidence of the reward promised therefore Gal. 4. 4. Or to a man in a lowly estate weaknesse and miserie who did not for the present enjoy those goods which he expected and depended upon God and craved for assistance from his power and rested upon him And again in this passage Isai his children were also a figure of Christ being given by God for a token and assurance of a temporal deliverance which was the figure of the Everlasting which is promised together with it Isai 8. 10. V. 14. The children namely Isai his children Are partakers the Italian were partakers were very men subject to the same chances and dangers and were tokens pledges of a deliverance and not Angels nor glorified men He also that is to say Christ hath likewise been very man as we all are to be not onely the signe or token but also the Authour and Foundation of salvation Through death that by it having expiated the elects sinnes and appeased Gods wrath he might disannull the devils power over them which he exercises onely to death and destruction as minister of Gods wrath upon sin V. 15. Them the Italian all them this must be restrained onely to the elect as verse 9. Rom. 11. 32. Col. 1. 20. Through fear who even in this world carried the devils bonds and prison in their consciences by the terrours of everlasting death the true foreâ—unners of hell torments which was figured by the besieged Jewes terrour Isai 7. 2. to whom Isai with his children were sent to encourage them Isai 8. 12. 18. V. 16. For verily He confirmes that which he had said verse 14. of Christs communion in the selfe same humane nature for it is never said in the Scripture that he took upon him the nature of Angels in a personall union as he is foretold and represented true Man the Son of David and of Abraham V. 17. Wherefore seéing he hath made himselfe true man to save us it behoved him also to put on all our conditions not onely the natural ones but also those that are come upon us by reason of sin excepting sin it selfe That he might be that being touched with a lively feeling of the miseries of humane nature he might the rather be induced to free it from them by the sacrifice of himselfe and by his intercession wherein he should shew great mercie towards men and perfect loyaltie and obedience to God in performing the taske which was imposed upon him Pertaining to every Priest being a Mâ—diatour between God and men to offer unto God sacrifices prayers and intercessions and to do all other religious actions Heb. 5. 1. and to bring men tidings of Gods peace and grace and to blesse and instruct them in his Name See Exod. 18. 19. V. 18. For
to God Some referre it to an ancient custome of laying on of hands on them who having beene already baptized in their inâ—ancie made confession of their faith when they were come to the age of discretion in â—igne of confirmation in their baptisme Eternall judgement when the Sonne of God shall give judgement either to eternall death or life V. 3. This will we doe I hope with Gods grace and help we shal all doe so V. 4. For it is he gives a 〈◊〉 of the exhortation of the verâ—â—â— shewing that through the neglect and contempt of putting ones selfe forward in the faith man by little and little wil lose it altogether and will let the gift of the Holy Ghost be altogether extinguished and fall into universall 〈◊〉 which is a sinne to death and 〈…〉 Enlighâ—ned by Gods Word and by some â—eame of the holy Ghost which notwithstanding through their vice hath not peâ—â—â—â—rated so farre as to transforme them and regenerate them wholly to the divine image as the elect are 2 Cor. 3. 18. 2 Pet. 2. 20 21. Have tasted have felt some transitory comfort peace and joy of Gods grace offered by the Gospel and received of them by a certaine shadow of faith for a time Matth. 13. â—1 John 5. 35. Of the holy Ghost of which all those that are lawfully baptized doe receive some gift according to Christs poâ—iâ—e Matth. 3. 11. Acts 2. 38. seeing that no man without it can say Jesus is the Lord 1 Cor. 12. 3. but the Elect onely receive that of true and entire regeneration V. 5. Have â—â—sted have had a sleight and superficiâ—ll participation of it with some delight but have noâ— wholly digested it noâ— are fully nourished and 〈◊〉 with it The good namely the sweet and saving promises of grace in Christ oppoâ—ite to the words of the Law which to a sinfull man are a ministery of death Rom 4. 15. 2 Cor. 3. 7 9. The powers the wonders and the glorious power of Christs spirituall raigne the time of which before his comming was called the World to come Heb. 2. 5. V. 6. Full away not by some particular sin of humane frailty but by an intire volâ—â—tary apostaâ—ie and renouncing of the faith doe returne to the state of spiritual death and totall separation from God as they were before their vocation See Jude 12. Seeing they he shewes the impossibility of such apostata's repentance for they killing Christ maliciously and with an igâ—ominous contempt as oâ—â—e shoulâ— say who began to live in them by his Spirit 〈◊〉 〈◊〉 20. 4. 19. doe make themselves accessary of Judaâ— and the Jewes sinne which crucified Christ which misdeed was by the Lord himselfe declared to be irremissible Matth 26. 24. John 8. 21. 17. 12. To open shame for this spirituall death hath this resemblance with Christs Crosse that as it was accompanied with the dâ—râ—sion and scoâ—ne of his enemies so in the other the apostate doth expose Christ to the divels ignominy as having overcome him and driven him out of his possession V. 7. For the earth as the earth which is well â—aâ—ured and watered with raine is answerable thereunto by 〈◊〉 with good plants and the more it is bettered by art and care the more fruitfull it is made by Gods blessing And contrarywise that whose boldnesse makes the labour which is taken about it to prove vaine and the raine that fals upon it to doe no good is at the last forsaken as â—esperate Land and becomes either a horrid and accursed Wildernesse condemned to perpetuall drought or the plants which grow upon it are consumed by the fire being good for nothing else So man that is manured by Gods Word and watered by the gifts of his Spirit if he doe beare fruits of regeneration receiveth confirmation and encreâ—ses of Gods graces And if he doe the contrary God doth reject him and takes away his gifts from him and doth reserve him for everlasting punishment Matth. 25. 29 30. V. 8. Is rejected is desperate in its malignity â—nd abandoned as of no value V. 9. That accompanie namely by which one doth assuredly come to salvation which make no interruption in the course of meanes thereunto and are as in the linke and seâ—uel thereof V. 10. For God that is to say the hope which I have of you is founded upon God who according to the truth of his promises will reward your first workes with the confirmation and encrease of his grace and vertue to keepe you from this danger and to accomplish your salvation See Phâ—l 〈◊〉 12 13. Your worke namely all your good workes brought forth by the root of a true and lively faith Toward 〈◊〉 name namely towards himselfe in the person of those who call upon his Name and for the love of him see Matth. 10. 41 42. 25. 40. V. 11. Tâ— the full the meaning is that as they have begun so they should pâ—â—severe unto the end that they may be fully assured and confirmed in the hope of eternall goodâ— V. 12. Of them namely of constant beleevers who by faith have been made the children of God and in this quality have obtained the heavenly inheritance by means of perseverance V. 13. For wâ—en he proveth by Abrahams example who was the father of all beleevers and the depositary of the promises of grace that they are indeed most firm but yet that the accomplishment of them is obtained by faith and patience See Rom. 4. 〈◊〉 18. Gal. 3 7 9. V. 15. He obtained namely he is come to the heavenly inheritance by the righteousnesse of faith which is the true blessing of God Gal. 3. 6 8. and God hath endlesly encreased his spiritually progeny Rom. 4. 13 18. of which things the temporall blessings promised him by God were but onely figures V. 16. For men he sheweth that Abrahams faith could not be frustrat of its expectation being grounded upon Gods promises confirmed by an oath to which if there be credit given amongst men because God is called as a witnesse and a Judge how much more ought we to beleeve it when it is made use of by God himselfe from whom depends the vertue of all oathes For confirmation namely an oath being taken for a sufficient proofe in a doubtfull and an unknowne case upon which the Judge groundeth his judgement V. 17. More abundantly besides his Word and promiseâ— Unto the â—eires namely to his spirituall children comprehended in Abrahams holy posterity according to the faith who were also to be heires of the everlasting goods as Abraham was see Rom. 4. 16. Confirmed it bound himselfe and gave assurance thereof by himselfe Or made use of an oath therein V. 18. By two namely by the word and the oath Who have sâ—ed who have â—â—â—ely forsaken the world and the rest of our Nation Actâ— 2 40. to come into the Church as a place of safety as Abraham came out of his Countrey and from his kindred V. 19. As an
might be re-admitted to the communion of holy things Numb 19. 11 13 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation which is called carnal in opposition to Christs spiritual expiation See verse 10. V. 14. Through the The consideration of his Deitie concurring in his sacrifice 1 Tim. 3. 16. 1 Pet. 3. 18. that by vertue of his persons soveraigne dignitie he might give an efficacie of infinite value to the sacrifice of his Humanitie See Acts 20. 28. Without spot this is the second foundation of the vertue of the sacrifice besides his Deitie namely the innocencie and perfect obedience of Christ being man to which two we must adde the third which is Gods order and vocation which makes Christ relative and communicable to all his believers Purge shall cause you to be absolved from sin by the imputing of his righteousnesse and satsfaction by meanes whereof you shall receive the Spirit of sanctification and shall be able to serve Him in newnesse of life Rom. 6. 3 4 5. V. 15. For this cause seeing that Christ by his death hath fulfilled his Priesthood and that the end of every Priest is to be a Mediatour of peace and covenant between God and men it followeth that He is truely a Mediatour of the nevv covenant Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified but onely by the death of the suretie to give satisfaction to Gods justice is also called a Testament for the Greek word may signifie either Covenant or Testament That by meanes the end of this his Office is the Churches eternal salvation which Church is composed of men effectually called to the participation of Gods grace through the Redemption by Christs bloud Of the transgressions namely of the sinnes of all mankinde who were left without any remedie of true expiation even for Gods people themselves Acts 13. 39. Rom. 3. 25. which must be understood without Christ and faith in Him being promised for by this meanes believers of all ages have been reconciled to God by vertue of his satisfaction which was alwayes as present with God The promise namely the everlasting inheritance which was promised V. 16. For where He proves by the nature of this covenant which hath many things like unto a testamentarie disposition that it was necessary that Christ should diâ— that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testaâ—or is dead for before his death he may alter his wiâ—l at any time so long as he is alive V. 18. Whereupon He proves by the ancâ—â—nt covenant which was a figure of the new that there can be no covenant of God with man but by the meanes of satisfaction for sin by death which was represented by that bloud of beasts Was dedicated namely the first solemne establishment of it V. 19. According to the following Gods expresse command to Moses Exod. 20. 22. and 21. 1. Took the the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie and of the Tabernacle Lev. 16. 14. with the first powring out of the bloud set down Exod. 24. 5 6. With water this is not specified in Moses but may be gathered by similitude and analogie by Lev. 14. 6. 51. The book this likewise is not set down in Moses but the holy Ghost revealed it to the Apostle and hereby seemes to be signified that Gods covenant was not onely founded upon the Law but likewise upon the satisfaction which should be given by Christ and that it was figured by the bloud seeing the book was like the bond and the sprinkling like the acquittance see Col. 2. 14. V. 20. Which God namely which God hath commanded or hath appointed with you V. 21. The Tabernacle He sheweth that the meaning is that by that onely meanes of Christs bloud the Law of God is satisfied and his wrath appeased which was pointed at by the sprinkling of the bloud upon the book and the conscience of the people was purified which was represented by the sprinkling upon the people and so all the service which they did to God after that was acceptable to God the spring of uncleannesse namely sin being taken away which was figured by the sprinkling of the Tabernacle and all the utensils belonging to the outward service of it V. 22. Is no remission the Sacrament and ordinary Signe of all purging of sin and ceremoniall uncleannesses according to the Law is the sprinkling of bloud see Lev. 17. 11. V. 23. Necessary namely by the expresse command of the Law and by the continuall and unavoidable uncleannesses of the people Lev. 16. 16. The heavenly things Heaven though clean from all pollution of sin is said to be purified by Christs bloud because that by vertue thereof it is not onely the most noble part of the world and the treasure of all earthly blessings but is consecrated to be as it were the open Temple of spirituall service whither the Church carrieth its prayers vowes thankes-givings faith and hope With better sacrifices not that there were divers sacrifices as formerly but because Christs onely sacrifice under the New Testament is in stead of the severall ones in the Old Testament V. 24. Of the true namely of the heavenly in which is the truth and realitie of all ancient figures Heb. 8. 2. and 9. 8 12. V. 25. Of others that was none of their own V. 26. For then the meaning is if the reiteration of Christs sacrifice were necessary for future times the same reason would likewise prevail for times past seeing we must suppose that all believers sinnes in all ages have been purged by vertue of Christs onely sacrifice present to God and to their faith and if it was effectual before it was fulfilled much more ought it to be esteemed such after it is fulfilled To put away to blot out the fault and cancell the bond as concerning punishment before Gods judgement and likewise to destroy and mortifie the strength of it in his members V. 27. And as it is Gods ordinary Law is that man should once die after which death followeth his everlasting judgement either to life or to death so Christs sacrifice being accomplished by his death it followeth that he hath once onely offered himselfe and that upon this death God hath pronounced the sentence of absolution for all his elect V. 28. To bear to take their bond and condemnation off from them and lay it upon himselfe and bear it upon the crosse Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that A frequent description of true believers who live in a perpetuall desire and hope of Christs blessed comming Rom. 8. 25. 2 Tim. 4. 8. Without sin being no more loaden with mens sinnes for to satisfie for them as he was at his first comming 2 Cor. 5. 21. but onely to bring believers into the possession of the acquired salvation CHAP. X. Vers. 1. THe Law By the
consists true righteousnesse and justice which contrariwise is performed with mildnesse and patience c. V. 21. Wherefore This is a second consequence drawn from Verse 18. The meaning is that likewise also because God hath regenerated us let us put off all vices even as little children that are newly borne are washed and cleansed from the pollutions which they brought from their mothers wombe Receive Give it more way authority and absolute command over you Ingrafted which God hath not onely outwardly propounded unto you but hath also rooted it in your heart by his Spirit to live and operate in it see Jer. 31. 31. V. 22. Doers True and real observers in heart and in effect in faith and obedience V. 23. If any that is to say for want of will and zeal to performe Gods Word the knowledge of it becomes unprofitable to salvation making no lively impression but serving onely to represent its own deformitie and contrarietie unto the conscience and that so sleightly that man is not thereby brought to Repentance V. 25. Who so looketh that is to say hath by a deep meditation and lively Faith taken hold of Gods Word to be by it changed into the same image 2 Cor. 3. 18. Law He calleth the Gospel so which containeth the accomplishment of what the ancient Law had but onely begun that is to say Christs perfect righteousnâ—sse by which all believers are freed from the curse and from death and also teacheth and by the power of the Spirit worketh the true perfection of an holy life consisting in a continuall Regeneration to Gods Image by which the believer serves God with a free will and is no more subject to the devil nor sin see Rom. 8. 2. Gal. 4. 22 31. A doâ—r by Faith which is the first worke of the Gospel John 6. 29. 1 John 3. 23. and the foundation and root of all the rest then by new obedience and holinesse of life V. 26. Seem to be or thinkes to be Deceiveth doth falsly deceive and flatter himselfe by this vain shew of pietie V. 27. Is this that is to say is alwayes joyned with true charitie and holinesse and by these vertues sheweth what it is To visit under this kinde are contained all the duties of Christian charitie CHAP. II. Vers. 1. HAve not Let not carnal respects darken the sound judgement of your Faith but that you retain a true feeling of Christs spiritual glorie in him and in his members and honour the Head in them of what condition soevet they be take heed of despising any one and especially such as Christ hath raised higher in the honour of true Christian vertues Others translate it have not the Faith of our Lord Jesus Christ with respect of persons V. 2. Assemblie namely in your holy and Ecclesiastical Assemblie V. 4. Are yee not then partial the Italian Have yee not made a difference that is to say do not you shew that instead of being sound in the judgement which you ought to give of persons belonging to the Church according to their spiritual qualities without any other respects you are dazled and busied after the worldly lustre Of evill Whose onely intention is not uprightnesse but do counterpoise it with other perverse respects by which they suffer themselves to be transported V. 5. Chosen doth he not for the most part call the poor to his knowledge and grace rather than the rich and great ones and even amongst believers doth he not bestow most spiritual graces upon those who are needie of temporal goods V. 6. Do not This may be understood either of the enemies of the Gospel who might sometimes either through curiositie or upon some other occasion come into the Christians Assemblies or of rich men that were Christians by profession and committed such violences which were much used amongst those who were powerfull in the world Draw you raising unjust suites against you V. 7. Blaspheme If this be understood of Christians the meaning is that they give occasion of blaspheming Christs Name by their excesses see Rom. 2. 24. By the which from whence you take and bear the sacred and glorious Name of Christians V. 8. If ye fulfill the Italian if ye truly fulfill if in your honouring those which do you wrong your onely aime is to observe Gods Law and to love your neighbour in general you doe a good and holy worke but if you have any carnal respects therein it is no longer a charitie but flatterie or some such like vice and if it be joyned with contempt of the poor it is partialitie and want of equal charitie The royall that is to say Gods soveraigne and supreme Law opposite to all lawes of men who are but onely ministers V. 10. For whosoever he proves that they do transgresse the Law as he had said â—hough it seemed to be but in the least point Guiâ—ty according to the rigour of the Law he is subject to condemnation as well as if he had broken all the Commandments one by one for the Law is but an indivisible total and requires perfect obedience in each part Deut. 27. 26. and the same Majestie of God is contemned in one onely sin as well as in all and the breach of one precept proceeds from the same cause as the breach of all namely for want of loving God and from mans corruptnesse V. 12. By the Law of that is to say by the Gospel which indeed freeth mens consciences from the curse and from the terrours of the Law but yet bindeth them to a new obedience especially in what belongeth to charitie see 1 Cor. 9. 21. Gal. 2. 19. V. 13. Rejoyceth the Italian glorieth that is to say this mercifull affection in a Christian is a certain pledge of the mercie which he shall obtain at Gods judgement whereupon he confides and triumphs against all terrours and temptations V. 14. A man say that is to say if he boast himselfe and make an outward profession of a shadow or shew of faith and not of a true and lively faith which is inseparable from good workes because that by it the believer is united to Christ and Christ by it dwelleth in his heart Ephes. 3. 17. and regenerates and sanctifies him by hâ—s Spirit Rom. 8. 9. V. 15. If a brother As charitie in words vvithout effects is but a false maske so is Faith vvithout Workes likevvise V. 17. Faith namely the bare knovvledge and profession of the true God and of Christ opposite to heathenish and Jevvish superstitions c. vers 19 and yet not joyned vvith a lively persvvasion of Gods grace in Christ and vvith a true union vvith him vvhich alvvayes brings forth a fervent charitie towards him Luke 7. 47. and makes Christ live in the believer by his Spirit Gal. 2. 20. V. 18. Yea a man This hypocritical Faith is not onely dead in it selfe but may also be known to be such by comparing it to a believers lively and active Faith so that the
forsaking the examples of the holy fathers that contrariwise by that onely they had a true and spirituall communion with them who by faith were alwayes looking after the Messias and after the full performance of Gods promises in him and by vertue of the same faith they had been capable of all the singular benefits of God had exercised all manner of vertues and had endured and overcome all combates wherefore this so excellent meanes of eternall salvation and of all temporall deliverances was not to be rejected as new but was to be esteemed and made use of as the onely and constant meanes to reoeive Gods grace and to yeeld him acceptable service and obedience Finally after new exhortations to perseverance in faith to suffering of afflictions to constancie holinesse gratitude and respect to God to charitie chastitie and to the true spirituall service be recommends them to Gods grace and himselfe to their prayers CHAP. I. Vers. 1. SUndry times The Greek word signifieth by sundry degrees and parts now more now lesse now one thing and now another By the Prophets the Italian In the Prophets A manner of speaking very frequent in the old Testament to shew the internal revelation of Gods mysteries in the soules of Prophets for them afterwards to reveal them to the Church V. 2. In these last In the accomplishment of times and in the dayes of the Church while it is in the world which shall now suffer no more alteration nor innouation in its general forme but after it shall come eternitie Spoken Hath fully declared his councel concerning the salvation of man-kinde John 15. 15. and sealed and fulfilled the prophecies Dan. 9. 24. and established a perpetuall and invariable forme of governing and instructing his Church by the Gospel By his Son the Italian In his Son in whom the Deitie inhabits corporally and in whom are hidden all the treasures of knowledge and wisdom Col. 2. 3. 9. Whom namely in the qualitie of Mediatour having taken humane flesh in which God hath exalted him after his humiliation Heir that is to say Lord and possessour of the whole world by his eternal Fathers gift Matth. 28. 18. John 3. 35. and 5. 22. Phil 2. 9 10. He made As by his eternal wisdom and by way of a joyntcooperating and equal cause Prov. 8. 27. John 5. 17. 1 Cor. 8. 6. Now this and the beginning of the next verse hath a relation to Christs divine nature out of the qualitie of Mediatour to which belongs that which is spoken in the end of the next verse The worlds and all temporal things subject to the course divisions and successions of time Heb. 11. 3. or all the parts of the world according to the manner of the Hebrewes V. 3. The brightnesse A figurative terme taken from the luminous bodies which cast forth their beames to shew that the Son proceeds from the Fathers Essence and is inseparable from him and doth manifest him the Father remaining in his inaccessible glorie hidden from men Matth. 11. 27. John 1. 18. and 4. 29. 1 Tim. 6. 16. Expresse Image the Italian the character and Image that is not vain nor composed of a shadow but a living expresse subsisting and most perfect one such a Son is imprinted as one should say in him by the Fathers person who is the Fountain of all Deitie Upholding upholding them in their being moving them in their actions and governing them in all their motions by his almightie command and according to his will Of the Majestie namely of God the Hebrewes using the word Majestie for God himselfe V. 4. Being made by God the Father in his exaltation in qualitie of Mediatour to which belongs that which is spoken in the end of the following verse As he hath for the Father hath conferred the command of the whole world upon him as to his universal Viâ—â—gerent Phil. 2 9 10. and in this power his Godhead is fully manifested for he could neither bear it nor exercise it if he were not God Alinightie and therefore in regard as well of his eternal generation Psal. 2. 7. as in regard of his royal Office figured by that of Solomon 2 Sam 7. 14. the tide of Son of God is attributed to him as it said in the following verse V. 〈◊〉 Said he namely God in the Scripture V. 6. When he namely when God by the Psalmist describes the comming of his everlasting Son into the world who is his first-borne that is to say the Head of the house his Fathers Vicegerent and Master over all the other adoptive brethren to take possession of his Kingdom See Heb. 10. 5. V 7. His Angels See upon Psal. 104. 4. the reason of this allegation V. 10. Hast laid the foundation the meaning of this passage as it is here alleaged is nothing but that Christs Kingdom which is there manifestly spoken of Psal. 102. 28. is eternal and not mutable as the state of the world V. 12. Fold them up The Greekes have in this manner translated the Hebrew word Thou shalt change them for the terme of Folding up is taken from those garments that are folded and laid up when they are changed See Isai 34. 4. CHAP. II. VER 1. THerefore naâ—â—â—ly because of Christs Majestie and â—ivine Authoritie who is the everlasting King of the Church More earnest heed by obedience and perseverance To the things namely to the Gospel which is as it were the Law of this foresaid great King Let them slip that is to say that we may not go away from the communion of Christ and his Church nor forsake his faith and service like disbanded souldiers who forsake their colours and captain Jude 11. V. 2. If the Word namely Moses his Law published by the Ministerie of Angels Acts 7 53. Gal. 3. 19. ministring to the great Angel which was the Son of God himselfe Acts 7. 38. or all the revelations which were made to the Prophets by the meanes of Angels Sted fast was of such authoritie and consequence that those who violated it could not scape unpunished V. 3. So great namely everlasting redemption revealed and communicated by the Gospel and implicitly by the Apostle opposed to the temporal deliverance out of Egypt for the contemning of which the Israelites were punished in the wildernesse Confirmed by all manner of proofes of doctrine of life and of miracles V. 4. Miracles the Italian powerfull operations whereby are meant the highest and sublimest kindes of miracles See 1 Cor. 12. 10. According to See 1 Cor. 12. 11. V. 5. For unto He proves that though our Lord Jesus hath taken upon him humane flesh yet there is no lesse obedience or reverence due to him seeing that in this assumption and union of the two natures the Father hath made him Head of the renewed state of the world and he seemes to exalt Christ so much above the Angels because the carnal Jewes did so much magnifie their Law which had been proclaimed by Angels in contempt of the