as let heaven blast me the earth abisse me if it be not so For it is this reason doth shew two evils in such oathes namely the impiety of the former making use of the creature in them instead of God alone and the prophanenesse in the aime and intent swearing in jest without truth or reverence Against the first the Lord saith that these creatures are not God but only instruments of his service and his glory Against the second that every one of them hath some speciall relation to God wherefore the prophane abuse of them redoundeth to the offence of himselfe who is also indirectly called upon in these oathes for to punish the breakers thereof V. 36. By thy head affirming any thing and ingaging thy head upon it which thou doest subject to a misfortune if thou liest or by saying as true as my head is deere to me Because thou thine head is not thine own for to engage it or subject it by such oathes to such chances as thou pleasest V. 37. Let your let your sayings be averred by a constant plaine and uniforme truth and not by rash oathes of evill namely from the devill V. 38. Ye have heard Christ condemnes the Pharisees false expositions who did extend the laws of equalizing and iustly proportioning publike punishments judicially inflicted to the facts to the suffering of private revenges V. 39. Râ—sist not evill namely offences which shall be proffered unto you thorow the evilnesse of other men others resist not the wicked The meaning is do not requite evill for evill overcome evill with doing good and do not work your owne revenges Tuâ—ne to him rather then to transgresse against the law of charity and Christian patience suffer a double injury V. 40. Sue thee in the law by violence or by an unlawfull or fraudulent plea. The meaning is do thou use no violence nor interchangeable fraud V. 41. Shall compell thee according to the custome of those dayes by which it was lawfull for one that went about publike affaires which required haste to force any that he met upon the way to go along with him to serve and aide him See Matth. 27. 32. V. 43. And hate this was the false glosse of the Iewish doctors who did restraine the word neighbour to kinsfolks friends and acquaintances only See Luke 10 29. contrary to the true meaning of the law set downe Exod. 23. 5. Lev. 19. 17. 18. Job 31. 29. Psal. 7. 4. Prov. 24. 17. V. 45. Ye may be that ye may indeed be such imitating Gods naturall goodnesse V. 46. If ye love that charity which imitates God and is by him rewarded is not that naturall inclination to love those that love us because that Gods charity extends it selfe even to hâ—s enemies But the spirituall charity to love for the love of him and as he loveth all those whom he hath commanded us to love without any respect to our selves The Publicanâ— men which were infamous and execrable amongst the Iewes not only for their avarice and greedinesse but especially because they were the instruments of the Roman tyrannie upon the Iewes their brethren V. 47. More then others namely more then the Publicans and the wickedest men in the world V. 48. Be ye imitate God in his mercy which in regard of us and of our salvation is the fulnesse of his vertues and therein endeavour to attaine to perfection Ephes. 4. 13. Plul. 3. 12. CAAP. VI. VER 1. YOur almes Other texts say righteousnesse that is to say every good work especially concerning deeds of charitie and helping of the poore See Deut. 24. 13. Psal. 112. 9. Dan. 4. 27. Otherwise for the worke which of it selfe is good is corrupted by the evill end of affecting glory from men in stead of the pure intent to performe the will of God to his glory V. 2. Their reward having aspired only to this vaine glory from men let them content themselves there with and not hope for any other reward from God See Luke 6. 24. V. 3. Let not A proverbiall kinde of speech to signifie a most concealed secret V. 4. Openly In the cleere light of the resurrection of the just as Saint Luke saith V. 9. Pray yee Retaine ye alwayes the substance of this briefe formulary and restraine your selves to the heads thereof and use 〈◊〉 simplicitie and sober brevitie of it hallowed be thou who art perfect holinesse and that wouldest reveale thy selfe unto us as it were by a proper name doe us this favour also that we may in â—ll reverence acknowledge worship and glorifie thee in words and deeds V. 10. Thy Kingdome Establish thy Sons spirituall Kingdome in the world by thy word and spirit and destroy the kingdome of the Devill and sin and bring to perfection both these workes in thy Kingdome of glory 1 Cor. 5. 24. V. 12. Our debts that is to say sinnes Luke 11 4. for which we owe a death by thy judgement As we not to give an example to God by our most unperfect one seeing we all ought to take example by him Ephes. 4. 32. Col. 3. 13. Nor to ground our prayers upon the merits of our workes Dan. 9. 18. but to subscribe to Gods order to pardon if we purpose to be pardoned our selves and to shew ouâ— good conscience to God which is a great prop to faith to obtaine that which is prayed for if we performe it and to condemne our selves to receive nothing from God and if we faile in performing it V. 13. Lead us not Keepe us from all vehemens occasion and object of sinne and suppresse in us all manner of inclination to evill give us the light safeguard and maintenance of thy Spirit and never deprive us of it to give us up into the devils hand and leave us to his accursed inducements Amen so it is or so be it An Hebrew word used in the end of prayers to signifie the servent desire to obtaine that which a man prayeth for Or to testifie the truth and sincerity wherewith a man speaks V. 14. For if this hath an especiall relation to verse 12. V. 16. Of a sad by an hypocriticall and ambitious affectation Disfigure they use art in making themselves look pale and wanne V. 17. Annoint make no outward shew of fasting for hypocrisie or vaine glory but rather make shew to the contrary This ought to be understood of private fasts for in publike fasts God appointed there should be outward shewes of repentance and humiliation for to further the repentance of the heart and for the common edification V. 19. Lay not up Be not set on fire with a desire of many worldly goods for if you abound therin there is great danger that you wil set your hearts your trust and content upon them ver 21. which is a dangerous and hurtfull kinde of Idolatrie Eph. 5. 5. Col. 3. 5. V. 20. But lay up Contrariwise purchase with great fervency spirituall and heavenly goods and endeavour to abound in them in
To â—orsâ—kâ— an odious and false speech foâ— Paul onely taught to make use of the liberty which Christ had gained and to passe from the shadows and figures of the law to the truth and substance of the Gospel Gal. 5. 1. and to repose all trust and confidence in Christs perfect satisfaction and all hol 〈…〉 in the law of the spirit of life and in new obedience And as for the rest either observing or freely leaving the said ceremonies as things indifferent in wisedomâ— and charity Acts 16. 3 and 18 1â— Gal. 2. 3. V. 22. What is it The Church of Ierusalem foreâ—alled by these sinister relations will surely gather together knowing of thy comming and therefore that there may no scandall arise take away the prejudicaâ—e opinion which they have of thee V. 23. We haâ—e namely there be amongst the beleevers of this Church Which have See Acts 18. 18. of such kinds of vowes It is likely that they had â—n this also some religious intention But Paul desired nothing by his free and harmelesse condescending to these things but onely to gaine the weak and advance the gospell V. 24. Them take the meaning is thou hadst made the same vow at Cenchrea Acts 18 18. Now thou art in Ierusalem seeme to performe it in the Temple by the offering of sacrifices before which prepare thy selfe by external purifications as by abstaining from wine shaving thy beard which things were used in such cases by tradition for some resemblance to the Nazaâ—ite-ship Num. 6. 13. 14. Be at charges in the publike buying of oblations and other offerings With them others have it for them as if they being peradventure poope people could not be at the chaâ—ge of accomplishing their vow And all may that by this act it might publikely appeare that thou art no deadly enemy nor câ—â—temner of Mosaick ceremonies as the lewes lay to thy charge V. 26. To signifie making it openly knowne in the Temple that such a day hee would offer his sacrifice that this cry might free him from the common scandall V. 27 The seaven appointed by tradition without any law but yet to the resemblance of Nazariâ—e-ship Numb 6. 9. U. 28 Into the namely beyond the court of the Gentiles which was not lawfull V. 31. The chiefe Captaine called by the Romanes as Tribune who was as a Collonell with many Cenâ—â—rions under him Of the â—and of the Romane gaâ—â—â—â—n in the rocke called Anâ—onia neere the Temple CHAP. XXII VER 1. BRethreu See Acts 7. 2. V. 3. At the feet as his hearer and diligent disciple See Deut. 33. 3. Luke 20 29. V. 4 This way or religion Acts 9. 2. and 18 2â— V. 5 Vnto the brethren namely to the Iewish Synagogue at Damaâ—cus To be punished not with capital punishment but to be scourged with rodds which was a punishment the Romanes suffered the Iewes to â—â—flict in their Synagogues Matth. 10 17. and 23 34. Acts 〈◊〉 40. 2. Cor. 11. 24. V. 9. Thâ—y heard not See upon Acts 9. 7. V. 1â— The glory namely the divine and supernaturall splendor V. 12. According to this is added to distinguish a native Iew a devout man such a one â—s Ananias was from the proselyte Gentiles oftentimes called religious or devout men V. 14. And see By this passage and by 1. Cor 9. 1. and 15. 8. it is cleare that the Lord appeared to Paul in some manner either by some supernaturall faculty given him to penetrate into the heavens or by some created image or representation as Acts 7. 55. V. 15. Seene not onely in the precedent appaâ—â—â—â—on but especially in the vision described 2. Cor. 12. 2 See upon Acts 9. 9 V. 16. Wash away the holy Ghost â—aâ—â—ifying thine externall baptisme by the inward application of the blood and satisfaction of Christ for the purification of thy soule before God and for regeneration to newnesse of life Callingon that is to say by meanes of calling upon God in faith to obtain from him his effectuall cooperation in the Sacrament V. 18. Saw him the same as had appeared unto me the first time V. 19. They know the meaning is this sâ—daine and miraculous conversion likely will induce them to acknowledg that it is thy work U. 20. Thy Martir a greeke word signifying witnesse and hath bin particularly applyed to those who by punishments or violent death did beare witnesse of the truth of the Gospel U. 23. Cast off a tumultuous act as preparing themselves to come to violence Threw dust with stamping and violent stirring up and downe V. 24. By sâ—ourging it was a kinde of Roman torture or racke upon which they were laid bound with strong cords and then scourged with leather lashes untill they confessed the fact V. 25. A Roman having the priviledge of being a Roman Citizen for Tarsus where Paul was borne was a Colonie and such Cities had ordinarily that priviledge V. 30. Downe namely from the rock See Acts 23. 10. CHAP. XXIII VER 1. I Have lived or I have served God according to my charge V. 2. The high this Ananias is not numbred amongst the High Priests by Iâ—sephus a Iewish Historian and it is likely by that which is written v. 5. that it was some surrogate or that hee was brought in by some sinister practices and corruptions according to the disorders of that time V. 3. Whiâ—ed wall false hypocrite in thy fained zeale under which thou hidest the corruption of thine unjustice and cruelty See Ezek. 13. 10. Matth. 23. 27. V. 5. I wist not as much as to say all men know well enough that hee is no lawfull High Pâ—â—â—st and therefore may be reprehended for his faults without violating Gods command V. 6. Sadduces See upon Acts 4. 1. and 5. 17. I am he speakes this not to insinuate with the Pharisees or to approve of their doctrine in all points but to redargue these false judges in their persecution who fâ—ining to be very zealous for Iudaisme against him did tolerate the Sadduces heresie and did them the honour to sit in their consistory and also to divide them causing their inward partialities and hatreds to burst forth and that not so much for the securing of his owne person as for the Gospells advantage which was suppressed by this conspiracy Of the hope for the Christian doctrine by which only the hope of eternall happines in body and soule contrary to the Sadduces doctrine Matth. 22. 32. is firmely established by Christs Resurrection V. 8. Neither angell seeing the Sadduces admitted of Scripture which speakes directly of Angels it is likely they did not absolutely deny but that there were Angels but they did not beleeve they were snosisting and immortall natures but transitory apparitions created by God to signifie his will to men Or some divine action and motion to produce some speciall and notable effect And the same judgment they gave of the soule of man See upon Matth 22. 23. V. 9. The Scribes that is to say the doctors Mat.
bee altogether rejected Or by singular miracle having not beene framed noâ— prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ— my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â—3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâ—ipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâ—s also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. â—hâ—sse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râ—ject likewise any thing as may induce you thereunto by a necessary consequence also vaâ—ne which you will not agree unto seeing you yet persevere â—â—d glory in the profâ—ssion o 〈…〉 V. 15. 〈…〉 d we which likewise was most abâ—urd and impossible to â—erswade the châ—â—ches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A â—â—llen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâ—fe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ— this world is alwayes mostwiâ—tâ—hed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâ—tch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâ—eâ—a wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâ—ce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mâ—n the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâ—ivation of his elect when he shall namely when the sonne oâ— God who in quality of Mediator hath bin established king or the whole world â—â—d especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâ—hout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch 〈…〉 g the meaner forâ—e thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâ—e to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary â—ite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
did wholly dedicate himselfe to Gods service and to all exercises of pietie without any distraction of worldly affaires or digressing into any vices by some expresse profession and rule of living See Gen. 6. 9. and 17. 1. and 24. 40. And begat So it appeareth that the use of matrimony in its purity may stand with the strictest rule of holinesse V. 24. Was not That is God by miracle gathered up his soule into the glory of heaven by a sweet separation from the body without passâ—ng through the horrors and pains of death or hee might also transport him into heaven both body and soule cloathing him in a moment with the qualities of glorified bodies as hee did Elias See Hebrewes 11. 5. V. 29. Noah That is to say rest or refreshing This same It is like that Noah's father had divine Revelation that by him man-kind should bee saved from the generall deluge which he mis-understanding might believe that Noah should be the Saviour of the world through whom Gods curse should bee annihilated V. 32. Begat That is began to beget CHAP. VI. VERS 1. VVEre After the world was peopled and that through the multitude of women mens concupisences were excited the faithfull themselves took leave to use poligamy and mariyed themselves into strange kindreds out of the blessed generation V. 2. The sonnes That is many of the sacred stock and members of the Church Gen. 4. 26. â—f men of the accursed progeny of Cain that had no part in the spirituall regeneration nor in the Sacraments thereof Faire More curious in the enticements of the slesh and in the art of setting forth that gift of nature with painting ornaments and â—alliances c. which was always ordinary among prophane people And by this circumstance it is noted that the end of their marriages was onely pleasure and not a desire of holy company and issue which without using any distinction for spirituall matters or religion which common piety and reason did intimate was to be done and had questionlesse beene either commanded or inspired by God and was afterwards renewed Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39. 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners wherefore God determined to destroy the world by the floud seeing the world subsisted but onely for the elect and they being almost all failed the cause of the worlds preservation seemed also to faile V. 3. Spirit Which through the Prophets teachings 1 Pet. 3. 19. and by internall motions reproved the world and pressed it to repentance For that They are altogether incorrigible the light of my regenerating spirit being quite extinguished in them and all his power smothered up whereby the externall action and benefit thereof is in vaine imployed about them By the word flesh opposed to the spirit in Scripture is understood the corrupt nature of man and deprived of Gods life the true subject of death and corruption as the flesh without soule or spirit is See Joh. 3. 6. Rom. 8. 5. His dayes The time which I will give them to bethink themselves V. 4. Giants Men of extraordinary stature and strength of a fierce disposition which violently usurped and tyrannically exercised domination over other men And also There did arise such tyrants in the Church of God after the mixture of the two generations V. 5. Imagination Internall conceits and secret discourses which are as it were the modell of all externall humane actions V. 6. It repented There can bee no repentance in God which is a sorrow for a fault committed and an alteration of his mind towards the selfe same subject 1 Sam. 15. 11. but bythis word taken from men is meant an alienation of Gods will and liking towards a thing which of good was become evill V. 7. Beast Because that being created for man and given to him God would punish him not onely in his person but also in his goods and instruments V. 9. In his That is all the time that hee lived before and after the deluge which was a new age of the world Or else amongst the men of his time Walked See above Gen. 5. 22. V. 12. Flesh That is man or person V. 13. Before me I have already decreed it and will shortly put it in execution the thing is already present before me God opposeth his certain knowledge to che worlds conceit concerning their happinesse and security and the decree of his will to naturall likely-hoods With the earth As much as concernes the beauty of it the fruits and goods but not the substance of it nor yet the highest and strongest plants V. 14. An Arke A great Vessell on the inside like a great Chest of a slangrell forme with divers partitions and inclosures The briefenesse of the narration leaves it doubtfull whether this bodie was not contained within some other more apt to swimme above the waters and preserve this Gopher It seems to be a generall name for all trees that have Rozen in them some hold it to be the Cedar anciently used in building of Ships Ezek. 27. 5. V. 16. A window The Italian hath it Give light It is likely that this light was taken from the top of the Arke by an opening which is called a Lanthorn through which the ayre and light came in and so was distributed into divers stories and rooms of the Arke by windowes and other overtures Whereof see Gen. 8. 6. Some translate it make a window Above The roof raised in the middle a cubit to cause the falling off of the raine-water V. 18. Establish I will take thee into my charge and protection as by an expresse covenant which I doe now make promise of and will assuredly keep my word V. 19. Of all Flesh Of every kind of creatures Two That is generally of all sorts of beasts for of those that are cleane hee commandeth Gen. 7. 2. That he should take seven couple of each V. 20. Shall come By a secret instinct and by Gods motion As Gen. 2. 19. CHAP. VII VERS 1. RIghteous That is righteousnesse of faith Heb. 11. 7. which consists not in perfection of works and merit but in the acceptation of Gods grace followed by true obedience and holinesse produced by the spirit of grace yet never without infirmities defects and combats in this life and therefore alwayes joyned with humble confession and recourse to the same grace V. 2. Clean Not in regard of the use of cating but for the use of sacrificing for the Lord had set downe what kind of creatures he accepted of and required in sacrifices which afterwards was renewed and set downe by Moses Such were Oxen Sheep and Goats Doves Turtles and Sparrowes Lev. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19. By sevens That is three paires and one over this greater number of cleane beasts was ordained for provision for sacrifices Gen. 8. 20. and peradventure also to increase the race of tame beasts more then the
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
warlike speech where the runners doe search diligently the Countrey for the Army which followes them so that to walke and lodge securely and commodiously So from the top of the cloud God did chuse convenient places and wayes Ezech. 20. 6. V. 34 By day And by night in a pillar of fire Exod. 13. 21. Deut. 1. 33. V. 6 Return The Italian Reconductest a Warlike word when after winning of the battaile the Captaine causeth a sound to assemble the souldiers together and doth reconduct his men in rest and security CHAP. XI VERS 1. HE did shew Begin to give some signes and to let fall some words of murmuring The fire some heavenly fire created and sent from God as a miracle One of the extremities Or one part V. 3 Taberah Burning A Flame V. 4 They did reâ—urâ— after the murmurings or after his coplaining on the same ocasion touched Ex. 16. 21 V. 7 Bdessium The Italian Pearl See Gen 2. 12. Others doe translate Bdellium to be a kind of transparent and pretious gumme V. 8 Fresh Oyle The Italian hath it Dayntiâ— pstae meat Al the Elders Interpreters do so expound the Hebrew word and so as it is related Exo. 16. 32. The Modernes do translate green Oyle or fresh or floure of Oyle V. 9 Vpon it Or upon the same field V. 11 Host thou afflicted The Italian Hast thou done this Gave this great annoy and labour V. 14 Alone There was already the helpers in the peoples overnment as the seventy Ancients and the other heads and Rulers Exo. 18. 21 â—4 but those doe not work except with their wits and naturall prudence as inferiours to the Prophetical and heroicall supremacy of Moses Deut 33. 5. and also sheweth that that subalterne dignity should be suspended See Exod. 33 11. But now Moses required that that Monarchical form might be changed into a government of good men to the which God consented distributing that same Propheticall spirit of Moses to the seventy so that the beginning and foundation of the government should be continually the same in the command of his spirit and word but that should be divers Organs of the same for an 〈◊〉 to Moses V. 15 Let meant see The Italian That I see that I prove the fury of the people for some tumultuous and ignominious death which I doe feare V. 16. Sevenly This Senate of the principals of the people was already established Exod. 24. 19. but without the gift of the Propheticall spirit Of the Elders chosen of the greater number of the other heads of the people Exod. 18. 25. for to constitute the great Councell or Senate Thou knowest Those thou hast chosen in thy own offices or else thou hast acknowledged and approved them in their owne exercises V. 17 I will come down see upon Exod. 34. 5. I will put a word taken from humane separations not that the gift of the spirit should be in any manner wanting in Moses but onely was made common to all the seventy in the publike government that insallible conduct of the spirit of God the which untill then had been peculiar to Moses V. 18 Sanctifie your selves By abstinence and purification of any impurity corporall or spirituall for to see an extraordinary apparition of Gods Majesty and for to participate the effects of it Exod. 19. 10. Others doe expound it simply Preparations V. 20. Vntill that In such abundance that not only it should be sufficient to satisfie you but also to make you have no mind unt it because otherwise their owne greedinesse had not been satisfied Psalm 7. 8. Vntill it come out which falls out sometimes when the stomack is turned and the food is violently vomited out Despised By incredulity and diffidence as contiariwise he is embraced and retained through faith V. 21. Foot-men Compleat and strong men as Exod. 12. 37. V. 22. Slaine Words of admiration joyned with some kinde of curiosity to enquire out a meanes the knowledge of which was onely reserved to Gods secret Providence yet not ioyned with any distrust of his power and much more free from any prophane scoffe at his promise as 2 Kings chapter 7 verse 2. Psalme 78. verse 20. John chapter 6. verse 7. See Luke chap. 1. ver 18 20 34. V. 23 Is the Is his power lesse now than it hath been heretofore in doing as great miracles as this V 24. Went out Of the Tabernacle where he received his answers from within the Sanctuarie Num. 7 89 V. 25 Come downe See upon Exodus 34. 5. Rested This gift of light and supernaturall guide was not conferred upon them for a short tâ—me but to remaine with them continually See the second of Kings chap. 2 verse 15. They prophesied Their spirits were enlightned with supernaturall knowledge and their hearts filled with heavenly vertue and their tongues set forth in a divine manner with holy and spirituall motions and gestures which were all Propliets properties See the first of Samuel chap. 10 ver 5 10. Did not cease This was a continued gift bestowed upon them in the execution of their places as in Moses some expound it and they continued no longer that is to say onely this first time the spirit which was to guide them all the time they were in office shewed it selfe in the afore-sayd extraordinary effects afterwards it was but an inferiour gift V. 26. Remained In their Tents being stayed there upon some lawfull occasion as by reason of some Ceremoniall pollution see 1 Samuel 20. 26. Jeremiah 36. ver 5. That were written By Moses in the number of those seventy which God had commanded to chuse V. 28 One of his young men The Italian hath it From his youth Others have it amongst his selected young men Forbid them It should seem that Joshuah did not know that these two bad been chosen amongst the rest to be members of the Senate and that hearing they prophesied that is to say spake in Gods name with extraordinary power and authority he did feare some schisme or that he feared the duminution of his Master Moses dignity and credit See Luke 9. 49. John 3. 26. V. 31. From the Lord Miraculously and at the very instant as Gods will was and upon the present occasion for otherwise sometimes the wâ—â—d ordinarily bringeth abundance of Quailes from beyond the seas The sea That is to say the red or Arabian sea V. 32 Omers A kind of measure called Corus which contained ten Ephas Ezcch. 45. 11. Spread them The wind had cast downe the quailes in heaps and the people because they should not be stifled nor spoyled laid them abroad and put them in the Aire that they might be good to eat for many dayes the propertie of these kindes of birds being such that they use to lye as it were astonieâ— for a time after they have beene driven any way by the wind wherein there might also be some divine operation V. 33. Yet it was chewed The Italian hath it Before it was spent or all eaten
no remorse to thy conscience Remember Thou wilt be glad that I have kept thee from this outrage V. 36. Like the feast According to the custome upon such occasions Genesis 38. 12. 2 Samuel 13. 23. V. 37. Dyed with extreame feare to which was also joyned some divine or supernaturall kinde of weakning V. 44. But Saul Or now Saul had given c. Phalti called also Phaltiel 2 Sam. 3. 15. CHAP. XXVI VERS 1. CAme the second time after the first 〈◊〉 Samuel 23. 19. V. 2. Ziph see Josh. 15. 55. V. 5. Arose In the night time Trench see upon i Sam 17. 20. V. 6. The Hittite either because he was a Proselyte of the Hittites nation as 2 Sam. 11. 3. 15. 18. 19. or he had gotten this sirname for some other unknowne cause Zerviah a womans name which was Davids sister 1 Chron. 2. 16. V. 9. Be guiltlesse see upon 1 Sam. 24. 7. V. 10. Shall smite him shall cause him to dye by some supernaturall plague or accident sent by his owne hand V. 19. Let him accept Heb. Let him smell thine offering See Gen. 8 21. Driven mee out they have sought by the meanes of this persecution to put me out of the communion of the Church and they doe their good wils to have me run my selfe into a totall apostacie V. 20. Before the face Let the Lord be judge and revenger of my death if so be he doth give way to â—â—ve me bereaved of life CHAP. XXVII VERS 1. SAid Through weaknesse of faith and through carnall wisdome V. 2. Achish Of whom it is likely he took good assurance not to fall into the same danger as he was when he first retired thither 1 Sam. 21. 12. V. 5. Let them give to avoide the dangers of body and soule which he might runne into by living at Court Why should My present estate doth not deserve it and besides my dwelling at Court might fill thee with distrusts and suspicions and me with hatreds and jealousies V. 6. Ziklag This City was of Judahs portion Josh. 15. 31. Then it was given to Simeon Josh. 19. 5. And when the Philistines had dominion over Israel they took it and David having here gotten it of them never restored it more for after he came to be King he recovered all that the Philistines had gotten from the Israelites V. 8. Geshurites These three nations were the Prophets enemies the two first towards the North and the Amalekites towards the South Gâ—zerites It is thought they were the same that in other places are called Ghergeshites Amalekites Of whom it seemeth that Saul destroyed only the chiefe City and the places about it 1 Sam. 15. 7. V. 9. Smote Warred against it with fire and sword V. 10. Ierahmeelites Which were of the Tribe of Judah 1 Chron. 2. 7. Of the Kenites see Num. 24. 21. Iudg. 1. 16. V. 11. Saved Which he could doe thus secretly by reason that those places which he invaded were farre off solitary and scattered in the wildernesse And so will be the Italian So was Or and such hath been c. As though they were words spoken by people that could have complained CHAP. XXVIII VERS 3. IN his owne It seemeth he meaneth Naioth which was part of the City of Ramah where Samuel resided and kept his schoole of Prophets 1 Samuel 19. 18. V. 4. In Shâ—u em A City of the Tribe of Issachar Iosh 19. 18. V. 6. Inquired The Ephod being brought to David 1 Sam. 23. 6. 9. Saul could not enquire of the Lord by Urim and Thummim Num. 27. 21. Well might he have some Prophet by him as Ier. 37. 17. Answered him not Which was a token of Gods extreame wrath 1 Sam. 14. 37. Lam. 2. 9. V. 7. That hath That is to say a Witch though she did not proceed properly by the spirit called Pithon who spake from within the belly of them which were possessed by him in the meane time tying their tongues which is called Engastrimancy But she wrought by Necromancy that is to say by apparitions and dead mens ghosts as Isay 8. 19. V. 8. Bring me him up call forth and cause the spirit of a dead man whom I shall name to appeare unto me Words proceeding from a grosse ignorance which accompanied Sauls impiety V. 9. Layest thou Why goest thou about to induce me to doe any thing which may make me deserve death V. 12. Samuel A divellish apparition in the likenesse and forme of Samuel by which the witch knew him to be Saul V. 13. What sawest thou Because the apparition did not at first appeare to Saul but to the woman only Gods the Italian An Angell The shape of a divine and heavenly man in all points So the Devill transformes himselfe into an Angell of light 2 Cor. 11. 14. Others a God in the same sence V. 14. Covered Which might be some speciall manner of garment that Samuel used or all the Prophets in generall see a Kings 1. 8. Zech. 13. 4. Perceived that it was After that the Devill had thus appeared to the woman the same apparition came neer to Saul who knew Samuel better and then it spake to him hand to hand no body hearing their talke Now Saul through Gods judgement was by this illusion induced to worship the Devill which is the aime of the evill spirit to all those which seeke after him V. 15. Why A continuation of the Devils lye to insnare Saul so much the more V. 19. With mee That is to say dead as the true Samuel was who was here represented by the Devill who by these words imprinteth this error in Saul that the soules of all men as well good as bad go to the same place for to blot out of him all knowledge and apprehension of eternall life CHAP. XXIX VERS 1. THeir armies the Italian hath it Their principalities The armies of the five Principalities of the Philistims distinguished in their severall bands Others have it the Princes with their severall hundreds and thousands V. 4. Be an adversary the Italian â—oerevolt as those other Hebrewes had done 1 Sam. 14. 21. V. 6. As the Lord liveth It is marvellous that a heathen should sweare by the true God but he did it either to flatter with David or according to the Pagans opinion and false ceremonies who beleeve that each nation hath its severall God living and reigning over his people as others doe over theirs V. 8. But what Feigned words CHAP. XXX VERS 1. SMitten Forced it and sacked it V. 7. Bring me hither Come hither into my presence to enquire of the Lord having the breast-plate which is upon the Ephod about thee as 1 Sam. 23. 9. V. 14. Cherethites It was a nation neere to the Philistines or else part of them See Ezek. 25. 16. Zeph. 2. 5. Of Caleb of the countrey belonging to Calebs posterity Josh. 14. 13. 15. 13. V. 16. Spread abroad the Italian addeth Without any watch Heb. at randome V. 17. Vpon Camels
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
Italian upon a Pillar wherof see 2 Kin. 11. 14. stood to the consented to it did openly protest that they would stand to it without varying V. 4. Of the second order these were two Priests which were in the next degree to the high Priest who were also his deputies see 2 Sam. 8. 17 2 Kin. 2. 518. â—ethelâ— where Iereboam had setup one of the Calves 1 Kin. 12. 29. Now Iosias caused this dust to be carried â—hither as an abominable uncleanness to profane the place take away all opinion of holiness from it V. 5. The Idolatrous Priests the Italian Camaries they were certain ministers of Idolatry different from the Priests which belonged to the Idols Zeph. 1. 4. The Iewes believe that it was a kinde of Monks so called either by reason that they lived cloistered up or because they used to wear smokie clothing of a darke colour Planets or the 12. signs of Zodiack V. 6. And cast the sign of detestation of Idols and Idolaters for these graves were the graves of them which had worshipped Idols 2 Chron. 34 4. of the children of the basâ—st and lowest degree amongst the people who being most sensuall are likely most enclined to Idolatrie and superstition V. 7. The houses they were little booths which served for brothell houses where they committed the abominable sin of lust against nature Idolatry being alwaies followed with these abominations fruits of the unclean spirit of lying Ro. 1. 23. 24. 27. see 1 Kin. 14. 24. 15 12. 22. 46. hangings the Italian hath it houses they might be some tents which were set up in that grove wherein those wickednesses were committed V. 8. All the Priests which worshipped the true God yet they do it in the high places and not in Ierusalem which was the only place approved by God defiled hee did by authority proclaim them to be unclean took away all signs of holinesse from them and brought them to â—ordid uses and defiled them with unclean things according to Law as with dead bodies bones and the like v. 4. 14 16. 20. from Geba which weâ—e the two bounds of the Land of Iudah in length of the gate set up near to the gates of the City according to the ancient custome of Idolaters for to have some Tutelar and Guarding God-head of Ioshua neither the man nor the gate are mentioned any where else it might be some Captain of that city or of some part of it who dwelling neare one of these gates had built some Chappel or place of devotion there V. 9. The Priests though they were of the Priestly race yet were they deposed from their Office but were notwithstanding suffered to feed upon the holy meaâ—s as of meat offerings wherein all manner of leaven was forbidden Lev. 2. 4. 5. 11. V. 10. Topleth it was a place on the East side of Jerusalem in the pleasant Valley of the children of Hinnon so called from Toâ— that is to say a Drum either by reason of the musick dances and other pastimes which were used there or by reason of the noise of drummes which was used there in the abominable Sacrifices of their children to deaffen the eares and dull the sences of the Spoctators see Ier. 7. 31. 19. 6. 11. V. 11. The horses they â—ere certain statues of horses chariots dedicated to the Sun as he was accustomed to be figured by the heathen mounted upoÌ„ a charet drawn with foure horses at the entring in it is thought to be either one or more gates of the first precinct of the Temple on the west side through which they went in to the court of the Gentiles in the suburbs the Italian hath it Pariâ—â—rim it seemeth to be the same place as is called Parbar 1 Chron. 26. 18. it is uncertain what place it was why it was so called the Hebrewes hold they were certain suburbs belonging to the temple towards the west see Ize 45. 2 V. 12. That were on see of this custome of those that worshipped the Stars Zeph. 1. 5. V. 13. Of corruption it is thought it was the mount of Olives or some other near unto it on the east side of Ierusalem that it is so called by allusion or equivocation of two Hebrew words whereof one signifieth annointing by reason of the Olives the other spoile or corruption by reason of these abominations V 15. The high place that is to say the Temple which was built there V. 16. Turned himselfe namely when hee was in Bethel which place though it was no part of the Kingdom of Iudah he did these things either as by right as being lawful Lord as he was Davidsâ—ighfull â—ighfull successor or in meer zeale in an abandoned country which in a manner had no Lord at all 2 Chro. 34. 6 V. 18. No man move the Italian preserve and doe not burn them as you have done the rest V. 21 In this book which was found in the Temple 2 Kings 22. 8. V. 22. Surely there was not this Passeover is here made mention of because it was celebrated with more concourse of people and greater purity then over it was since the time of the Iudges 2 Chro. 35. 18 V. 24. And the Idols the Hebrew word signifieth porperly little domessicall or houshold Idols Gen. 31. 19. V. 26. Turned not because that the people followed not the example of their King in converting themselves sincerely to the Lord as it appeared presently after the death of Iosias see Ier. 3. 10. V. 29. Of Assyria by this name seemeth to be understood Nabopolassar King of Babylon who had taken Assyria from the Meades who had subdued the Assyrians so oftentimes by the name of Assyrians by reason of the noblenesse of the Title are understood the Caldeans and afterwards the Persians who had conquered Assyria against him the cause might be to hinder him from going to provoke the King of Babylon for fear left his countrey which lay between the countrey of these Monarchs should be left to the Conquerors mercy and should be the place or field for their war â—â—ew him that is to say wounded him mortally for it seemeth he died in Jerusalem 2 Chron. 35 24. when he had at the first encounter V. 30. And the people some believe that this Ieâ—â—â—â—az was installed by popular faction and not according to birth-right seeing that he was but three and twenty years of age when he began to reign and reigned but three months whereas his brother Ie 〈…〉 im who succeeded him was five and twenty years of age when he began to reign v. 36. unlesse there were some vacancy or interregnum Iehoaâ—az called also Shallum Ier. 22. 11. V. 34. Turned for to shew his soveraignty there according to Ieremiah his prophecy Ier. 22. 11. CHAP. XXIIII VERS I. NEbuchadnezzar the sonne of Nabopolassar who raised up the old Empire of Babylon annexing Assyria unto it which he had conquered Gen. 10. 10. 2 Kings 23. 29. being yet
was at namely my friend Psa. 41. 9. his meaning is I have been so farre from seeking to doe Saul hurt when he was my friend that I have contrariwise assisted him to my power after hee was wrongfully become mine enemy see 1 Sam. 23. 5. and 24. 7. and 26. 9. V. 5. Tread down let him throw me down and ignominiously tread mee to death and lay and after my death let my honour and reputation lie buried in some infamous dunghill Psa. 22. 15. and 89. 39. and Lam. 3. 53. V. 6. Thou hast commanded that is to say I am persuaded that thou hast decreed within thy selfe to re-establish thy Church and to take notice of mens actions I beseech thee to hasten on that time V. 7. Compasse thee make them appeare before thee and gather them into thy presence and then sit down upon thy throne A description of a solemne judgement V. 8. To my righteousnesse that is to say according to mine innocency in this action and the righteousnesse of this cause not any way concerning Gods soveraign right or the rigor of his law see Psal. 130. 3. and 143. 2. V. 9. The hearts namely the thoughts and meanings the reines the affections the inclinations and motions of the will V. 11. Angry though hee prolong the punishment of their misdeeds yet doth he still remember the offence and holdeth them guilty who treasure up wrath against the day of judgement Rom. 2. 5. V. 14. Hee travaileth with the Italian he bring eth forth hee doth what hee can to bring to passe and execute his wicked will salsehood an effect of which shall be to his own ruine quite contrary to his intent Isa. 33. 11. PSAL. VIII THE title Gittith a terme of Musick whose signification is unknown some hold that it was taken from the city of Gath of the Philistines from whence the ayre of this song or the manner of singing it or the instrument whereto it was sung had beene taken Others derive it from a word which signifieth a wine-presse as though this Psalme were to be sung upon the ayre of some merry song of thanksgiving which was used in time of vintage V. 1. Hast set thou hast established the seat of it in heaven for ever from whence it spreadeth its beames over the earth V. 2. Ordained the Italian sounded that is to say thou doest maintaine the glory of thy power goodnesse and providence against the blasphemies of carnall wisdome Rom. 8. 7. by the meanes of sucking babes whose birth sustenance and wonderfull protection convinceth the wickednesse of Atheists As if hee should say thou doest employ the little feeble and ignorant for instruments of thy glory against the bold undertakings of the wise and mighty Mat. 11. 25. 1 Cor. 1. 27. strength the Italian glory the Heb strength the word strength being often taken for glory because that the chiefe foundation of glory is might and strength that thou mightest namely to suppresse and keep down the avenger by this is meant a deadly and much incensed enemy see Psa. 44. 16. V. 5. A little lower this might very well bee referred to the command which was conferred upon man over all other creatures at the first creation But because by reason of sin he is fallen from it this is perfectly verified in Christ the second Adam who hath gotten the title of lawfull heires and possessors of the world for those which beleeve in him Rom. 4. 13. whereof they have but a taste in this world but in heaven they shall have the full fruition 1 Cor. 15. 27. Heb. 2. 7. PSAL. IX THE title Muth-Labben the Italian Almuth-labben according to some it is a terme of musick see upon Psa. 6. in the title According to others these words doe point out the subject of the Psalme and may signifie upon the death of him that stood in the middle namely Goliah who shewed himselfe between the two armies defying the Israelites 1 Sam. 17. 4. for which victory David composed this Psalme a long time after namely after hee had his settled habitation in Ierusalem V. 2 In thee making thee thy grace and thy deliverance the only subject of my joy v. 14. V. 3. At thy the Italian before thy being discomfited by thine only power who art the head of thy people and standest in the front of thine armies V. 6. O thou enemies an ironicall kinde of scoffe and insultation V. 7. Shall endure the Italian fitteth in his imperiall throne and judgement seat V. 13. From the gates Iob. 38. 17. V. 14. In the gates in the city or in the publick meetings which were held neere to the gates of the city of the daughter that is to say of the people which dwelt therein according to the ordinary phrase of scriptures V. 16. Snared overcome and ruined as a beast taken in the toiles Higgaion according to some it is a terme of musick whose signification is unknown see upon Psal 7. in the title According to others it is a note of exclamation and admiration as who should say O a thing worthy to bee considered and meditated upon V. 18. Shall not although hee seeme to bee neglected of God for a time yet that shall not bee perpetually V. 19. Prevaile the Italian get strength let him not through thy patience take more courage and boldnesse to endeavour himselfe more strongly against thy Church or let him not bee the stronger PSAL. X. VER 3. BOasteth hee braggeth of his evill life whereof hee maketh open profession or hee braggeth that hee will accomplish his wicked designes or glorieth that hee hath already accomplished them Others hee commendeth others who are according to the desires of his own soule that is to say hee respecteth none but such as are like him and them only hee esteemeth Psal. 36. 4. and 49. 18. Rom. 1. 32. V. 4. Of his countenance which pride hee carrieth engraven in his very countenance and makes it known in all his carriages and gestures will not seeke c. the Italian careth for nothing hee contemneth all divine and humane lawes hee feareth not nor respecteth not Gods judgements hee careth for nothing so bee may fullfill his desires hee enquires after nothing nor examines nothing all things are indifferent to him V. 5. Grievous the Italian prophane or troublesome that is to say all his endeavaurs and all his actions aime at nothing but at hurting of others are farre above for hee is altogether carnall hee hath not any disposition nor correspondency with thy law which is altogether spirituall and therefore cannot livelily represent unto himselfe the issue of the wicked according to the said law see Rom. 7. 14. 1 Cor. 2. 14. hee puffeth hee does most arrogantly despise them and is confident that hee can overthrow them with a puffe V. 7. Of cursing of perjuries and blasphemies towards God and curses against men mischiese the Italian perversnesse or trouble and torment that is to say the end of his deceitfull speeches is to
relation to the confusion of languages at the tower of Babel Gen. 11. 7. see Iudg. 9. 23. Hos. 10. 2. In the City it is very like that hee describes the estate of the City of Ierusalem from the beginning to the ending of Absoloms conspiracy to which time this Psalme hath a relation 2 Sam 15. every thing being then in confusion and out of order without any justice or policie as it doth happen oft-times in popular commotions V. 13. It was thou a man the Italian it was thou whom I thought to be a man in as good estimation as my selfe My guide mine ordinary councell whose advice I followed as a sure guide in all mine affaires and actions he seemes to point at and have a reference to Achitophels sure advices 2 Sam. 15. 12. 16. 23. V. 15. Ceaze upon as a creditor going to recover his debt forcibly Let them goe down punish them as Korah Dathan and Abiram were punished who were old conspirators as these are now Numb 16. 32. V. 17. Evening he points out the three ordinary times of daily prayer observed by Gods people in private houses Dan. 6. 10. Acts 3. 1. and 10. 3. 9. 10. And cry aloud the Italian make a noise namely praying with great commotion of the heart fervour and elevation of voice V. 18. There were many with me the Italian they are against me in great number Others with mee meaning the Angels Guardians of the faithfull 2 Kings 6. 16. V. 19. Have no changes by repentance and conversion V. 22. Thy burthen thy cares trave's and businesses which trouble thee V. 23. The pit namely present and everlasting death PSAL. LVI THE title Ionath these three Hebrew words doe signifie the dumb dove which is in distant and remote places Others imagine it was the beginning of a Song to whose aire this Psalme was to be sung Others believe that David calleth himselfe so being like a poore dove driven out of its own countrey which durst not speak and was faine to counterfeit for feare of the Philistins 1 Sam. 21. 13. Michtham see Psal. 16. in the title V. 1. Swallow me up the Italian men with open throats follow mee they hunt after mee and doe what they can to destroy mee a terme taken from ravenous beasts V. 2. O thou most high the Italian from on high that is to say they take advantage of their degree and might for to over-top me A terme taken from the advantage which high places have to command the lower ones Others translate it O thvu most high V. 4. In God I am confident that with Gods help I shall have occasion to magnifie the truth of his holy promises in which I have beleeved What flesh can die that is to say mortall man for man is often so called from that his fraile and fading part in contempt of his pride and for to abate it and beat it down V. 5. They wrest they give me perpetuall cause of griefe and complaint V. 7. Shall they escape by iniquity the Italian it were in vaine for to deliver them that is to say destroy them O Lord for they are hardened and incurable thy patience will never draw them to repentance see Isa. 26. â—0 Others rranslate it their safety is in iniquity that is to say they put all their confidence in their deceits as though they could free them from all dangers V. 8. Put thou doe not suffer mee to spend so many teares in vaine keep them in minde that thou mayest bee moved through the abundance of them to restore me V. 12. Thy vowes are upon me that is to say I have vowed my selfe unto thee and laying hold on thy deliverance with a lively faith I doe finde my selfe obliged to performe my promise see Prov. 7. 14. PSAL. LVII THE title Altaschith these words signifie doe not destroy And the meaning thereof in these titles of Psalmes is unknown Some beleeve that it was the beginning of some ordinary Song to whose tune these Psalmes were sung Others think that it was a title of prayers made in great danger of death V. 3. He shall send he shall work my deliverance in a manner which shall be altogether miraculous and heavenly making the effects of his mercy and the truth of his promises to appeare V. 4. Are set on fire the Italian incâ—ndiaries slaunderers court flatterers which doe incense Saul ag inst me see 1 Sam. 24 10. V. 5. Be thou exâ—bed that is to say make known thy soverague and glorious power in my deliverance V. 6. Is bowed down the Italian they drew down or my soule began to declâ—ne V. 7. Is fixed or re-confirmed and re assured therefore I will sing V. 8. My glory that is to say my tongue of my soule as Gen 49. 6. Psal. 16. 9. PSAL. LVIII VER 1. DOe yee indeed according to some the Hebrew word signifieth congregation in this sence O congregation doe y u speak uprightly and yee sonnes of men doe yee judge c. sunnes of he directs his words to Sau's Counceilors and Courtiers V. 2. You weigh that is to say you frame and devise Or you maturely deliberate meanes and wayes to execute it Or you make shew of using some kind of justice in oppressing me Psal 94 21. Isa. 10. 1. Or you levell and make plaine all things that lie in your way and remove all hinderances V. 3. Estranged from God and from his obedience and love as if they were not Gods people see Isa. 48. 8. Ephes 2. 12. From the even from their first beeing by reason of their corrupt nature Ephes. 2. 3. V. 4. The dease Adder the Italian Aspe they say the Aspe when he seeth the Charmer layeth one of his eares close upon the ground and covereth the other with his taile because he will not here the Charmes so David would say that his enemies were hardened in evill and could not admit of any word of sweet correction to dead their malice not any way approving of any magick spels which were condemned Deut. 18. 10. 11. V. 7 Let them be the Italian addeth in an instant Or let them be as if they were cut in sunder Or let them shoot their arrowes but let them be as if they were cut off V. 9. Before that is to say O you wicked men which even from your birth are as hurtfull as thornes the Lord destroy you betimes before your malice encrease and gather strength like a young thorne which in time groweth to bee a great and strong bush V. 10. Wash a phrase taken from victorious Warriers as Psal 68. 24. as much as to say he shall peaceably enjoy his victory over his enemies V. 11. Reward for the Italian fruit of that is to say a reward from God PSAL. LIX VER 3. NO for my trangression namely against them whereby they should have cause to persecute me V. 6. They return the Italian they goe and come a description of the care and diligence Sauls Officers used
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death â—yet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the â—â—are from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
great ignominie before the world Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to soveraign glory Heb. 2. 9. V. 15. So shall he as thou O my people hast received abundance of graces after thy miserie even so shall Christ receive the fulnesse of the Spirit from the Father which he shall shed over all the world Acts 2. 33. and by this meanes shall make himselfe known Shall shut submitting to him in silence and humilitie For that which namely the mysterie of the Gospell and of the Sonne of Gods Kingdom which was unknowne in former ages Rom. 15. 21. CHAP. LIII Vers. 1. WHo hath whereas other nations have yeelded themselves to the obedience of faith the Jewish nation shall resuse Christ foretold by us Prophets and preached by the Apostles To whom how few of the Jewes shall open their eyes and hearts to the Gospell which is the power of God unto salvation to every one that beleeveth Rom. 1. 16. Or in whom God shall work by his powerfull and superabundant grace to bow their hardned hearts V. 2. For he shall that is to say Christs beginnings in respect of his humane nature and of his Kingdom shall be very small and weak like unto a young plant growing in dry ground see Isa. 11. 1 Before him namely before God the Father under whose protection and providence the Kingdom of Christ is grown up Or before the people who seeing Christs weaknesse in the flesh did contemn and despise him Shall see him he speakes as if he were a carnall Jew who judged of Christ according to his outward appearance Joh. 7. 24. V. 3. Acquainted to whom all manner of evils and sufferances have been familiar and ordinary V. 4. He hath born in the quality of a pledge for his Church he hath given satisfaction for her sins bearing all the punishments due for them in torments and extreame griefes both of body and soul and by feeling the wrath of God and death c. Yet we namely the Jewish nation Stricken namely for his own proper sins V. 5. The chastisement that is to say Gods just judgements for sin have been fully executed against him in stead of all his Elect for their benefit and absolution whereby his wrath hath been appeased and they reconciled with him V. 6. All we all men through sinne were alienated from God and were gone astray out of the way of everlasting life and every one followed his own lusts and particular sins Laid on him by his Sons one and onely righteousnesse he hath expiated all those severall sins Rom. 5. 16 18 19. The iniquity not the transgression nor the fault but the bond by which we were liable to Gods justice and the punishment of it Christ being our surety Of us all namely of all beleevers who in Christ have a true spirituall communion amongst themselves V. 8. Was taken into celestiall glory From judgement namely from the punishment of judiciall death which hee suffered for men as their pledge His generation the Italian his age namely the lastingnesse and eternity of his Kingdome into the possession of which he entred after his resurrection V. 9. His grave according to the custome of malefactors condemned to death he was to be buried ignominiously But Joseph a rich and honourable man laid the body in his grave by a secret providence of God to shew that with Christs death all the punishments and shame due to sinne were ended V. 10. He shall see hee shall gaine an infinite number of beleevers regenerate according to his own image through his Spirit and the incorruptible seed of his word Psal. 110. 3. Hebr. 2. 13. Prolong he shall reigne and live eternally The pleasure namely Gods eternall decree concerning the salvation of the Elect shall be powerfully and fully executed by Christ who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation V. 11. He shall see he shall receive a full reward for his sufferings when after he hath accomplished the work of redemption he shall be raised up in glory and shall gather unto him all his Elect by the preaching of the Gospell My righteous servant who hath and possesseth that perfect righteousnesse as can alone satisfic Gods judgement for his Elect. Dan. 9. 14. Zech. 9. 9. Rom. 5. 18 19. 1 John 2. 1. Justifie that is to say he shall cause them to be absolved as righteous before God by his righteousnesse which through faith shall bee imputed to them Rom. 4. 5 6. By his knowledge by the lively light and impression of faith which embraceth Christ and his righteousnesse to salvation and doth mystically unite the beleever to him Gal. 2. 20. He shall beare to redeem them from condemnation by his suffering to make intercession for their defects by presenting himselfe continually before God and to mend their defaults by his Spirit V. 12. Will I divide him that is to say I the Father will cause my Son after he hath overcome the devill and death to gain unto himselfe a great many men whom the devill held in slavery and shall upon them establish his Kingdome amongst the other Kingdoms of the world Ephes 4. 8. Of many not generally of the whole world but of the decreed number of the Elect John 17. 9. Rom. 5. 15 19. CHAP. LIIII Vers. 1. O Barren namely O thou Church which before Christs comming wert like a barren woman or like a woman forsaken of her husband bringing forth no more spirituall children Rejoyce in the Messias his time because that by the renewing of the covenant of grace and by the sending of the Spirit thou shall become a most fruitfull mother farre more fruitfull then ever the ancient Jewish Church was whilest it continued in Gods Covenant V. 2. Enlarge a representation of the wonderfull increase of beleevers under the Gospel by the figure of a tent that should grow too little for them that live in it V. 3. And thy seed that is to say The beleevers which thou shalt bring forth to the Lord shall spiritually become Lords of the world planting his faith and Kingdome in it and peopling with a new and sanctified kinde of people the whole world which before was void of the knowledge and grace of God V. 4. Shalt forget that is to say the greatnesse of thy glory under the Gospel shall blot out and cancell in thee all feeling and remembrance of thy former state which was infamous for sins and idolatries and wretched for punishments by meanes of which I was in a manner divorced from thee Isa. 50. 1. V. 5. Thy maker namely God who as by his grace he gave thee thy first being to make thee his Church can also restore it to thee again when he pleaseth Of the whole and not onely of the Jewish Nation V. 6. Hath called thee hath re-united thee to himselfe by the Covenant of grace V. 9. This is namely this salvation and deliverance from the deluge
that for our sinnes thou hast withdrawn thy grace and Spirit from us we have had no motion to call upon thee nor have had no lively attraction of faith Because of making our sins to be the punishment of them and us sinners the executioners in so much as thou hast forsaken us to our sinnes to heap up the measure of them and to draw thy punishments upon us and also to give an occasion for mens vengeance to come upon us see Job 8. 4. V. 8. But now a representation of what the faithfull will say in the time of their conversion and after Gods punishments V. 11. Our holy namely thy Temple which was our onely honour above all other Nations as having with us Gods holy seat upon earth by whose presence also we were sanctified V. 12. Refrain thy selfe namely from being moved to mercy towards us and to just wrath against our enemies CHAP. LXV Vers. 1. IAm sought that is to say I am called upon by the Gentiles which are converted by my grace whereas before they were altogether strangers unto me Ephes. 2. 12. Others expound it I have caused my selfe to be found or I have proffered my selfe V. 2. I have that is to say the Jews have hardned themselves against the Gospel preached by the Prophets and Apostles and by Christ himself V. 3. In gardens according to the custome and manner of idolaters Now these impieties which reigned in Isaiahs time are here set downe for an example of the peoples revolt in Christs time for otherwise at Christs comming and afterwards they were very free from any outward idolatrie Upon altars of brick the Italian upon bricks he seems to meane the house tops which were made like terraces paved with bricks upon which the idolaters did use to burne incense to the host of Heaven Jer. 19. 13. setting up little altars of brick for that purpose 2 Kings 23. 12. Zeph. 1. 5. V. 4. Which remain which use necromancy and raising up of the spirits of dead men and other devilish arts Deut. 18. 11. Isa. 8. 19. In the monuments the Italian in remote places that is to say in solitary and unhabited places where the Devil useth to appeare to his ministers Swines flesh which was forbidden by the Law as unclean Lev. 11. 7. Deut. 14. 8. V. 5. Which say which use prophane Ceremonies and Devotions that are taught by the Devil to purifie themselves above the common sort of people Isa. 66. 17. Smoak that is to say the cause and object of mine anger signified by the smoak and by the fire of the nostrils V. 6. It is written that is to say I doe remember it Deuter. 32. 34. Mal. 3. 16. Into their bosome that is to say abundantly and fully see Psal. 79. 12. V. 7. Your iniquities that is to say since you will imitate your idolatrous fathers and heap up their measure I will make as it were a bundle of your sinnes and theirs to send a generall and finall punishment upon the whole body of the people for them see Mat. 23. 32. V. 8. As the new wine that is to say I will neverthelesse moderate my judgements towards you for mine Elects sake who will bear good fruits of justice and holinesse as if one had resolved to pull up a barren vineyard quite yet should neverthelesse refraine in part by reason of some good fruitfull vine-plants that were in it see Jer. 8. 13. V. 9. I will a description of the return from Babylon and the re-inhabing of the land under the figure of which is understood the last conversion of the Jews to Christ Rom. 11. 25. 26. V. 10. Sharon names of Countries that were exceeding fruitfull Isa. 35. 2. Hos. 2. 15. the meaning is I will feed my Church abundantly with my graces Psal. 23. 1. V. 11. Prepare according to the custom of idolaters who set tables furnished with food before idols or in honour of them made great feasts with the flesh of their sacrifices Others will have this to have a speciall relation to a certain custome which was in Egypt where on the last day of the yeere the Idolaters did use to set tables furnished in that manner with meat before their idols to thank them for the plenty of the yeer that was past and to pray unto them for the fruitfulnesse of the next yeere For that troup the Italian for the planet Gad many thinke it means the planet called Jupiter held to be happy and fortunate Number the Italian Meni this they hold to signifie Mercury which is held to bee favourable to Merchants and men that keepe accompts with which opinions the signification of the Hebrew words doe seeme to concur V. 12. Number you to the end that none of you may escape he makes an allusion to Meni the planet of numbers V. 15. Ye shall leave that is to say after your death your memory shall be accursed and of your name shall be made a formulary of curse and execration which is to this day seen in the name of Jew And call instead of Jews according to the flesh he shall call his Elect the children of God in Christ or Christians V. 16. That he all true content and peace of Spirit and Conscience shall be grounded upon God and the truth of the promises of his grace Or men shall direct their prayers onely to the true God The former troubles I shall pour out my graces by the Messias to the remission of sins and delivering of men from all evils V. 17. I create in Christ I will re-establish the world in a new state not in respect of the materiall substance of it but in regard of the qualities order and government of the intellectuall world which is the Church as well in this life as in the eternall life whereunto shall be added the change of the forme of the universe at Christs last comming Psal. 102. 26. Rom. 8. 21. 2 Pet. 3. 10. V. 18. I create through Christ I will cause my Church to enjoy perfect and eternall happinesse V. 20. There shall figurative sayings whereof the meaning is That true beleevers members of the Church shall grow on in their spirituall life untill they come to the age of perfect man Ephes. 4. 13. in which state without decaying or varying they shall continue for ever Shall die a continuation of the same sence namely of the eternity of spirituall life described by the figure of long life amongst men as if so be that humane age were so long that he that died at a hundred yeers of age should be accounted as a childe or had provoked Gods curse by some grievous sin see Zech 8. 4. V. 22. They shall not a spirituall promise opposite to the temporall curse of the Law Levit. 26. 16. Deut. 28. 30. Of a tree namely of such trees as live long as oaks and the like this reason hath a relation to vers 20. Sha'l long enjoy the Italian Shall caâ—se to grow aged that is to say
wind By this tempestuous and scorching wind Jon. 4. 8. is meant Gods judgement executed by the meanes of the Chaldeans Ezek. 19. 12. in the furrowes that is to say notwithstanding Egypts assistance and reliefe V. 12. The King namely Jehoiachim v. 2. 3. V. 13. Of the namely Zedekiah v. 5. and hath taken that is to say hee hath carried them away with him to weaken the Kingdome so much the more and for to have hostages by him V. 17. Made for him Hee shall doe Zedekiah no good who was straitly besieged by Nebuchadnezzar Jer. 37. 57. V. 18. His hand namely his faith and promise V. 19. Mine oath namely the punishment for breaking the oath hee had made in my name V. 22. Take off This begun to be put in execution in Zerubbabel who was of the blood Royall and brought the people out of Babylon but the perfect accomplishment is in Christ the everlasting King and sonne of David Isa. 11. 1. a tender hereby are meant Christs weake beginnings in his humane nature who was descended from the ancient stocke of the Kings of Juda. V. 23. The mountaine namely in my Church which spiritually is higher then any worldly height Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it all nations shall come under the Messias to shelter themselves from all evills V. 24. The trees namely the great ones and Princes of the world CAAP. XVIII Vers. 2. HAve eaten have sinned and the children have suffered for it as the sins of Mannasâ—â—h are remembred upon Judah and the sinnes of Jeroboam upon the ten tribes See Lam. 5. 7. V. 3. Any more Since you make my patience an argument whereupon to tax my judgements I will hereafter bring them presently upon him that sinneth and lay open your iniquities like unto the iniquities of your forefathers for which I have heretofore punished you V. 4. All soules I am equally God and Judge of all not accepting of persons And if I doe delay my generall punishments it is out of my superabundant goodnesse And if the children doe beare the iniquities of the fathers it is according to justice either by reason of their imitating them or in so much as I punish them in their body and goods which they have from their fathers But the judgements upon the soule which proceed absolutely from me and is mine have no other cause nor foundation but every ones owne works V. 6. Hath not eaten namely of the idols sacrifices whose service was done upon hils and mountaines Ezek. 22. 9. See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20 21. List up his that is to say shall have detested them with all his heart Desiled by adultery V. 10. Any one the Italian any thing like to one Heb. the brother of any of these things V. 11. Any of those namely all the good deeds set downe before v. 7 8 9. V. 13. His bloud He shall suffer the capitall punishment for his owne sinne and he shall be the causer of his owne death Lev. 20. 9. Acts 18. 6. V. 17. Hath taken off his hand the Italian hath withdrawne that is to say keeps himselfe from wronging or oppressing him though he might have cause to doe it V. 19. Why He sheweth that those prophane men contending with the Prophets did seeke to catch them and make them confesse either that Gods judgements were not just in punishing the children for the fathers sinnes Or that the Prophets limitations and expositions were contrary to Gods Law Exod. 20. 5. Deut. 59. When the meaning of my Law is that I will punish the sinnes of the fathers upon the children in case that they follow their fathers examples which I doe often suffer to fall out so through my secret judgement And if through my speciall grace I doe sanctifie them so that they doe not follow their fathers steps they shall also be exempted from the punishment V. 20. The sonne namely the innocent sonne who is by my spirit purged from his fathers wickednesses Yet this is no generall rule in respect of the body and bodily goods in which God in all seasons hath visited the children for the fathers sinnes but must be understood of the everlasting punishment of the soule or especially and particularly of the corporall punishments of those times The righteousnesse that is to say every one shall receive either a reward for his good works or punishment for his evill works V. 22. Shall live He shall be delivered from the common evils of this world and shall attaine to everlasting life to which the true way and direction is the pure and constant conversion of a sinner V. 23. And live Or had I not rather that he should be converted from his evill wayes and live V. 25. Ye say the Italian will ye say will you yet dare to taxe either mine actions with injustice or my words and my law with contradiction Are not your All the injustice is in you who follow your fathers wayes and not in me My Law agreeth well with this doctrine but your understanding is perverted V. 26. When 〈◊〉 This is the rule of my soveraigne Justice that the death of every one shall be the punishment of his owne proper sinne as the order of my mercy is to give a sinner hope that he shall be restored by repentance Both the one and the other ought to be well enough knowne unto you but that in this contestation you fight against your owne consciences V. 30. Every one and not for the sinnes of their fathers as you impute it to me Your ruine the Italian a stumbling blocke to you to cause your ruine V. 31. Make you give way to the spirit of grace to whom it properly belongeth to regenerate a man who cannot doe it of himselfe Ier. 13. 23. Ezek. 11. 19. and 36. 26. CHAP. XIX Ver. 1. FOr the Princes namely for Jehoahaz Jehoiachim and Zedekiah last Kings of Judah in whom consisted the remainder of the people of Israel V. 2. What is thy mother a Lionesse that she layeth namely every one of those Kings Or thou Nation of the Jewes Jerusalem wherein you have been borne and bred hath for a long time been a city of bloud and violence and hath brought forth Kings of the same nature V. 3. One of her namely Jehoahaz who was carried away a prisoner into Aegypt 2 King 23. 33. Jer. 23. 11. V. 4. Their pit or net a terme taken from the hunting of Lyons V. 5. When she saw namely Jerusalem when she saw that there was no hope that Jehoahaz should be restored tooke another namely Jehoiakim appointed to be King by the King of Aegypt 2 King 23. 34. V. 6. Went A description of Jehoiakims treaties with other Kings and chiefly with the King of Aegypt which was also the cause of his ruine V. 7. Their Cities namely the Cities of his people by his extorsions and violences 2 King 24 4. Jer. 22. 17. By the noise by his cruell and
V. 3. For now Within a very short time What then should Though we had one yet he could not free us or defend us V. 4. Swâ—aring To God and promising him conversion and service Or to their King â—inding themselves to be faithfull to him Or to the King of Assyria being subject to him 2 King 17. 3 4. Thus judgement Gods punishments shall multiply like Cicuta or other poysonous herbes which grow in abundance in the fields V. 5 Because of Seeing their Idols taken and carried away by the enemies The 〈…〉 thâ— Iâ—alian The 〈…〉 ves He calleth those 〈…〉 so in contempt Of Bethâ—avâ—n See Hos. 4 15. 〈…〉 of the Italian Of the Câ—lfe A people that deserves no more to be called Gods people but â—he Câ—lfe their Idols people See Numb 21. 29. Fâ—r the glory Because it shall be no more worshipped nor reverenced as a God V. 6. It shall be namely That Calfe according to the custome of carrying away the Idols of those Nations which were conquered by warre see Isa. 46. 2. To King Iarâ—b the Italian To the King â—rotector namely The King of Assyria whom the Iraelites have chosen for their Protector and Defendor Hos. 5. 13. Ephraim Or shame shal overtake Ephraim Of his namely Of that which he hath undertaken of his owne mind beyond and against the will of God Psal. 106. 43. Hos. 11. 6. V. 7. The some the Italian A bubble Which is suddenly framed upon the water when it raines or when the water boyles and passeth away also in an instant V. 8. Of Aven Which is the same as Beth-aven The sinne The object and instruments of Idolatry Deut. 9. 21. Cover us Words of such persons as desire death for feare of evils that are greater than death and of such as are in despaire V. 9. From the dayes that is to say The horrible sinnes of Gibeah Judg. 19. 22. which were then so severly punished doe still continue and increase in thee They stood Though their fathers were no better then they of Gibeah against whom they warred because of their infamous wickednesses yet the Lord delivered them out of those bloody battels V. 10. Chastice them Now that they have heaped up their measure I will satisfie my wrath with their just punishment Two furrowes This hath a relation to the two invasions of the King of Assyria 2 Kings 15. 29. and 17. 3. And because the Assyrians had beene as the lovers of the children of Israel Hos. 8. 9 10. the Prophet useth a word which signifieth an appointment of some unchaste meeting V. 11. And Ephraim As a lusty Heyfer which is used to thresh corne upon the floore loues that trade partly because she is free from the yoake and doth not take much paines partly because she hath good food even so my people would enjoy my blessings but would not be subject to the yoake of mine obedience and discipline But I passed I will tame her and bring her into subjection V. 12. Sowe to your selves Endevour your selves to doe good workes and the Lord shall be propitious to you prepare your hearts which are like a waste ground by true repentance to receive Gods grace which is like a shâ—wâ—e of raine In righteâ—usnesse namely In his grace and blessing according to the truth of his promises Others doe understand this to be spoken by Christ who brought the true righteousnesse into the world Dan 9. 24. To receive which the preparation of the heart is necessarily required V. 13. Have plowed By Art and Endevour you have stâ—rred up and practised your native malice to cause it to produce many evill acts Wickednesse namely The just punishment thereof Have eaten You have in effect tried what vanity there was in your hopes grounded upon your wickednesses and upon humane strength V. 14. Sâ—alman This history is mentioned no where else some hold this to be the same as Shalmaneser 2 Kin. 17. 3. and Betharbel to be the name of some city taken and destroyed by him 1 Mac. 9. 2. There is mention made of Arbela which may be the same as this The mother A proverbiall kind of speech to describe a totall destruction See Gen. 32. 11. V. 15. So shall Your Idolatry which you run headlong into the chiefe place whereof is Bethel shall be the cause of your destruction in the same kind In a morning As soone as the day prefixed for Gods judgements to light upon him shall appeare CHAP. XI Vers. 1. WHen Israel In its first beginnings namely When it first began to be a Nation in Egypt Jerem. 2. 2. Ezek. 16. 22. V. 2. Called them namely My Prophets exhorted them to repentance and to my true service which was the chiefe end for which they were called out of Egypt Exod. 4. 23. V. 3. I taught I have been as a nurse to him Deut. 32. 10 11. Healed them that is to say Delivered them from all evill Exod. 15. 26. and 23. 25. V. 4. I drew them A phrase taken from cattell bred up to carry or draw which by a good Master are used gently and brought to their labour without any violence The yoake By which must be understood the musroll for otherwise a yoake doth not use to be laid upon the jawes V. 5. Returne The body of this nation shall not goe for fafety into Egypt which a friends conntrey but they shall goe into captivity to Assyria an enemies countrey and herein will I enforce them to obey my command Deut. 17. 16. V. 6. His branches All his forces and defences as wel those which consist in strong towns as those which consist in the valor of men Counsels Their actions and enterprizes which they have undertaken by their own advice Psal. 106. 43. Hos. 10. 6. V. 7. Are bent They desire and expect that I should turne in favour to them and relieve them whereas they should turne to me by repentance which they will not doe V. 8. Give thee up Though thou deservest to be irrevocably destroyed as those wicked cities were Gen. 19. 24. Deut. 29. 23. yet my mercy will not suffer it and therefore I promise thee re-establishment by meanes of the Messias Are kindled together the Italian Are moved or Are heated see Gen. 43. 30. Lam. 1. 20. V. 9. I will not With extremity of rigor and without remission I will not returne to save the remnant of mine elect amongst the people I will not consume them wholly by a redoubling of evils I am God And therefore most true and invariable in all my promises Numb 23. 19. The holy one I will be in the midst of thee in grace and spirit as thy true God-head object of all thy Devotion Religion and worship and the wel-spring and author of all thy holinesse and I will not be there any more as thine enemy V. 10. After the Lord Who shall manifest himselfe to them in grace and salvation in Christ. Roare He shall cause the powerfull voyce of his Gospel to sound all the
them Prov. 16. 33. V. 9. I feare my Religion is to serve and worship him only V. 10. Why hast thou alas what a great fault hast thou committed V. 11. Said unto them by Gods inward revelation more then discourse of reason V. 14 Innocent blood For our parts for he never offended us and if he hath offended thee wee are not to take notice non judge of it in that as wee now doe follow that which thou declarest unto us by thy Workes and by thy Word which hee himselfe hath pronounced Hast done Wee doe acknowledge in all this expresse signes of thy power justice and supreame providence to which because we will not displease thee wee submit our senses to performe this execution CHAP. II. Verse 2. ANd said This prayer which containes the Prophets concei 〈…〉 and motions whilest he was in the Fish was set downe in writing by him after his deliverance with the addition of thanks-giving V. 4. Yet I will Words of faith grounded upon an expresse revelation V. 5. Unto the soule Bringing me into danger of present death See Psal. 69. 1. V. 6. Barres A terme taken from prisons The meaning is I am in the sea as it were in a strong prison shut up and 〈…〉 rred from the earth on â—ll sides For ever Unlesse thou dost miraculously relieve me V. 7. Temple namely In heaven Gods dwelling in glory the representation whereof was in the Temple of Jerusalem V. 8. They that namely Idolaters and Infidels are sometimes moved when they are in want with some feeling of devotion towards God But because the lively root of Faith of the Spirit is wanting in them that motion is not constant in them But I will fulfill my duties of piety with perseverance and loyalty CHAP. III. Vers. 3. EXceeding great Heb. A great City of God for the Hebrewes doe extoll the greatnesse of things by adding the name of God to their ordinary names Three dayes In circuit V. 4. A dayes journey Not going on continually but by pawses and at times going on from place to place as his charge required V. 5. God his word preached by Jorah V. 6. For word The Fast which the people had voluntarily undertaken to keep was authorised and enjoyned by the Kings command who would also be partaker thereof V. 7. Taste any thing For a certaine limited time which likely was a whole day V. 8. And beast According to the custome of those dayes the beasts they used to ride upon and to employ for carriage were wont to be covered and trapped but in time of mourning they tooke those ornaments off and covered them with haire-cloth and ragged clothing That is in Whereof he is guilty as if his hands were soyled therewith V. 9. Will turne Towards us in grace mercy V. 10. Repented that is to say He revoked his sentence which was but conditionall in 〈…〉 mind and decree 〈…〉 gave Jonah notice thereof See Gen. 6. 〈◊〉 CHAP. IV. Vers. 1. IT displeased Not so much for feare of being thought a false Prophet as for the zeale of Gods glory which he thought was wronged by his change and for affection he bore to Gods people who had then no greater enemy to feare then the Empire of Assyria as by effect it appeared not long after V. 4. Dâ—st thou well O thou hast great cause to be angry an ironicall reproofe V. 6. Prepared Did miraculously cause this plant to spring and grow up to a great height Per adventure this happened when the booth began to dry up and shadow Jonah no more A Goard A plant which is very common in those hot countries and groweth up to a great height and spreadeth out in great breadth called commonly Palma Christi His griefe namely From the heat which increased the greif of his mind or to give him by the meanâ— of this plant some wholsome document and remedy for his passion V. 7. It smote namely Did gnaw the root of it V. 8. A vehement Hebr. A deafe wind that is to say A still hot wind which re-doubled the heat of the sunne others a wind that made one deafe it was so tempestuous V. 9. I doe well Words of a passionate spirit blinded with anger rather then by any expresse rebellion V. 10. Chast had pity that is to say Thou wouldst have spared and dearely preserved V. 11. That cannot Little children that are not yet come to age of understanding The Booke of the Prophet MICAH ARGUMENT MIcah having prophesied at the same time as Isaiah did is also very like him in the subject and in the termes and stile of Prophecies Wherein he discovers and sharply reprooves the Idolatry and other sinnes of Iudah and Israel and denounceth unto them therefore Gods extreme judgements and their approaching dispersion by the Assyrians and Caldeans Then turning himselfe to the residue of true Believers he promiseth them on the one side temporall deliverance from the captivity of Babylon and on the other side the everlasting salvation of the whole Church gathered out of all Nations through Christ whose birth in the flesh and place thereof he describes very particularly joyning thereunto excellent Prophecies concerning his Kingdome the calling of the Gentiles and eternall glory and happinesse of the Church and the destruction of all her enemies CHAP. I. Verse 1. THe Morasthite namely Of some City called Moresheth whereof the Scripture maketh no mention nor cannot be the same as v. 14. Samaria and And the chiefe Cities of the two Kingdomes namely of the ten Tribâ—s and of Judah and their Princes and Heads V. 2. Yee people A figurative manner of calling all creatures as it were to a solemne appearance at the judgement wherein God will judge his people See Deut. 32. 1. Psalm 50. 1 4. Isa 1. 2. Amos 3. 9. Be witnesse that is to say He will convince you of your sinnes O yee of Judah and Israel From hu ho'y Comming forth as one should say out of Heaven or out of the Temple of Jerusalem where he is present in his signes of grace and power V. 3. And tread Hee shall shew himselfe exalted above all worldly greatnesse or hee shall tread under foot all powers as shall offer to resist him Amos 4. 13. V. 5. What is Where is the spring of all these Idolatries and other sins of these two Kingdomes Is it not in these two chiefe cities and in the Kings and Princes and in their courts which are kept within those cities V. 7. The hires thereof that is to say All her riches and goods which shee thought to have gotten by her unlawfull treaties and leagues with prophane Nations and as it were for a reward given her for consenting to Idolatry See Hos. 2. 5 12. and 9. 1. Shall returne A proverbiall kind of speech as much as to say Those goods shall goe away as they came that which hath beene gotten in the brothell shall be lost in the brothell Or the Assyrians who shall make a prey
with the first but I doe prepare an endlesse glory farre greater then thaâ— for it V. 9. Peace namely the preaching and enjoying of spirituall peace founded upon the reconciliation of men with God through Christ who is ouâ— Peace and did shew Himselfe in this house V. 11. The Priests to whom it belonged to answer in doubtfull cases and concerning questions of the law Deut. 10. 10 11. 33. 10. V. 12. Is one the meaning is as according to the law every thing as toucheth a holy thing as the flesh of sacrifices ought to be cleane And yet though it be so it cannot put any holinesse into a thing which by Gods command is but for ordinary uses but may by its uncleannesse defile a thing which by the same law is pure and holy So the holinesse of my service dependeth not upon you but upon my free institution But you may make it uncleane by your prophanenesse hypocrisie and evill conscience Bread ordinary bread V. 14. So is this even in the same manner because this people is of an uncleane conscie 〈…〉 all that they doe for mine eternall worship is also uncleane There namely upon the altar which was already re-edified Ezra 3. 2. V. 15. Before namely before there were any hand set to the worke of re-building the Temple which was interrupted for many yeares after the returne from Babylon See Ez. 3 8. 5. 2. V. 17. Since those seeing you have taken no care of my Temple and have prophaned my service all your hopes of abundance and prosperity have failed you V. 18. The foure and at which time the Prophet prophecied these things V. 10. V. 20 Of the mâ—nâ—th namely the aforesaid ninth moneth V. 22. The throne all power and height contrary to Christs kingdome which I have established for ever over all the world Of his hereby is signified the conflict of the kingdomes of the world stirred up one against another by Gods providence and judgement See Mat. 24. 7. V. 23. Will I take thee I will appoint Christ who shall come forth of thee according to the flesh Luke 3. 27. and whose figure thou art Zech. 4. 10. to be my sacred King whom I will inviolably keepe by me and love which is the signification of this proverbiall terme of making and keeping as a signet Cant. 8. 6. Jer. 22. 24. The Booke of the Prophet ZECHARIAH ARGUMENT ZEchariah was joyned to Haggai to encourage the Iewes which were come backe from the captivity of Babylon to follow and accomplish the re-edifying of the Temple and the re-establishment of Gods service Wherein the holy Ghost who had guided Haggai in a plaine and summary way of preaching would here alter his stile in Zachariah having sent many visions unto him of high and misterious meaning like so many portraitures of the most large and diverse Doctrines and Prophesies which he was to utter the end of which was once more seriously to represent to the Iewes towards the end of the Prophets ministery how marvellously the Sonne of God Head of the Church had heretofore guided them in grace safety deliverance and correction towards them and in punishment and destruction to their enemies Which by meanes of a true conversion and constant piety they might yet hope for hereafter as well in temporall things untill the Messias 〈…〉 in spirituall ones after his comming which comming of his he doth very particularly set downe together with his death and passion his Kingdome and Priesthood the sending of his Spirit the power of the Gospell and the calling of the Gentiles the restauration justification and everlasting glorification of his Church Of which favours he giveth most certaine promises to the true Israelites in Spirit As contrariwise to the carnall and unthankfull Iewes and enemies of Christ he denounceth the threatnings of the desolation of their Nation and City by the Romans and their exclusion from Gods covenant untill the time set downe for their last conversion which should be accompanied with the expiation of all manner of Idolatry superstition false doctrine and Doctors and finally of Antichrist himselfe who is plainly described CHAP. I. Verse 3. I Will turne I will againe make you feell the effects of my grace and favour V. 5. Your fathers the effects of those prophesies have been reserved for you and not for your fathers who died a great while since and though those ancient Prophets be dead according to the course of â—â—ture yet the power of their word is still living and is yet this day directed to you and tyeth you to obedience V. 6. My words the accomplishment of their prophecies after their death hath shewen sufficiently that their words died not with them and your fathers in their calamities acknowledged as much and began to turne to God and it is fitting for you to follow them therein and accomplish it V. 7. Seâ—at which is January Moone V. 8. A man the Sonne of God appearing in humane shape who as chiefe sendeth his Angels and they give him an account V. 11. Riding like a warrier and head of the celestiall armies See Rev. 19. 11. 14. A red Horse to signifie Gods fierce anger against the enemies of his people the execution of which he came to tell the people of The myrtle trees which represent the Church composed of weake and low plants but pretious and holy ones as the Myrtle tree is That were by this property of the Myrtle tree which delighteth in valleyes sea-shoares and river sides is signified the lowly and abject condition of the Church in this world and particularly the subjection it was in at that time under the Persian Empire Horses with horsemen upon them which were created Angels Ministers and Warriours under that head See Psal. 68. 17. Now by these colours it seemes may be understood the Angels severall services the red ones for punishment the white ones for grace and the spectled ones for a punishment of visitation V. 9. The Angell it seemes to be the same as was amongst the mirtle trees namely the Sonne of God who appeared in this vision in both these qualities of the head of the Church on horseback and of her Prophet in the shape of an Angell V. 10. To walke as his posts and messengers to take notice of the state of the world and to make relation to him of it V. 11. All the earth all other nations are in peace and prosperity onely thy people cannot recover themselves of their late calamities Is at rest or is inhabited V. 12. The Angell namely the Sonne of God who is intercessor to the Father for the safety of the Church These of the captivity as Zech. 7. 5. the ruines of which lasted still though the people were set at liberty long before V. 15. I was but a little I was willing to punish my people by their meanes but with a moderation be fitting the end which was to correct them and according to my mercy towards them But the instruments which
Palestine and Syria was for the most part inhabited by the reliques of the ancient Canaanites who in those dayes used the Greeke tongue and rites which were brought into that Countrey by Alexander and his successors Kings of Syria V. 23. Answered her not to try and sharpen her faith the more Send her away granting her request V. 24. I am not sent my fathers will is that whilest I am in this world I should direct my ministery and distribute my favours only upon the Israelites Rom. 15. 8. V. 26. To dogges To prophane and uncleane persons such as the Pagans were in their false religion and customes in respect of the people of God which were adopted and sanctified by him V. 27. Truth Lord a confession of her unworthinesse not to be quite put off without any hope as the wicked are when they be convinced but to come on with a more fervent invocation joyned with a deepe humility V. 29. Vnto the sea namely unto the lake of Genazereth V. 32. Three dayes in which time it is likely they had spent all their provision which they had brought with them V. 36. Gave thanks by this word is meant the same as by the word blessing Matth. 14. 19. namely the act of piety which was used before meales as an acknowledgement and praise to God for his benefits CHAP. XVI VER 1. TEmpting not with an upright intention to be instructed and conformed but with a temerary essay to try Christs power whose ordinary miracles they did vilifie and cavill at and for to have a pretence for their incredulity if hee denied their request as hee had formerly done Matthew 12. 39. as if it had beene for want of power V. 3. Ye can though the conjecture of the future temper of the aire be of it selfe very uncertaine yet men by long custome have observed certaine naturall signes which doe seldome faile Why doe not you then use the same industry to gather the signes of the Messias his comming which signes are given by the Prophets by the succession and termination of times and in Saint Iohn Baptists preaching by the properties and circumstances of my person and of my workes and doctrines if so bee you doe sincerely desire to bee cleered of it But all that you doe is nothing but meere hypocrisie V. 5. They had They found they had forgotten Verse 7. They reasoned as wondering at it Or they argued as laying the blame upon one another by a double errour First because they thought Christ had forbidden them to make use of the same bread as the Pharisees did Secondly because that they mistrusted they should want food because they had not then provided any V. 13. Philippi this 〈◊〉 set downe to make a distinctio between two Cities oâ— one name whereof one hath bin built by Heroâ— the Great and the other by Philip the Tetrarch his â—on neere unto Lebanon V. 14. Iohn risen againe from the dead V. 17. For slesh that is to say no humane light understanding or vertue which is in thee or any man else Thus often times is called all that is in man and that proceedeth from him through his own pure naturall beginnings which without the work of regeneration and oâ— Gods Spirit are in regard of spirituall things like unto a body without light understanding and motion V. 18. I say also in exchange of that thou hast confessed me I tell thee that as I have given thee this sirname of Peter Iohn 1. 42. for a signe of the stedfastnesse of faith which I will grant thee Luke 22. 32. and of the office of Apostle accompanied with the infallible light and guide of the holy Ghost I will cause the doctrine of this selfesame faith to be the foundation of my Church authenticall truth worthy to be beleeved without any further proofe as immediately inspired by God and the rule oâ— every ones doctrine Now as Pet 〈…〉 hâ—d spoken in the name of all the Apostles for a signe and proofe of their unity of faith So Christs answer belongeth to them all in regâ—rd of their common doctrine and equall Apostleship See Rom. 15. 20. 1 Cor. 3 10. Ephel 2. 20. Rev. 21. 14. The gates that is to say according to the phrase of Scripture the Devils Citty opposite to the City of God spoken of before and 〈◊〉 the gates thereof spoken of hereafter and thereby is meant his kingdome his endeavours his deceipts his plots and the devices of his whole faction V. 19. I will give unto thee I will make thee the steward of my Gospell and of the spirituall goods of my house an office signified by carrying the keyes Isay 22. 22. Rev. 3. 7. So is the doctrine of faith called he key of the kingdome of heaven â—uke 11. 52. and the Ministers of the Gospell the Steward 's Luke 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 1 Pet. 4. 10. Bâ—nde a similitude taken from masters of great houses who had authority over their â—lâ—ves to punish them with imprisonment stockes or any other way to shew the authority of the ministery of the word Mat. 18. 〈◊〉 Iohn 20. 23. over the members of the Church for to exercise a reasonable discipline over them to tye and captivate their consciences by censures and denunciations of Gods judgements and exclude them from the externall communion of the Church by excommunication for their errours or to restore them and set them free upon their conversion and repentance and all this ministerially and declaratively by power of and according to the rule of their commission not absolutely and out of a full liberty and power Others understand the word binding for to declare a thing to be unlawfull and by the word loosing to suffer a thing that is lawfull the conscience being bound by the forbidding and loosened by the permission V. 20. Charged he it should seeme he did it because hee would remaine unknowne for that little space of time untill his death and to make as it were a pause in manifesting himselfe to the world to give way to the execution of Gods councell concerning his rejection and suffering by the Iewes V. 22. To rebuke him driven thereunto by his love to Christ more carnall than spirituall and thorow his naturall â—ervencie which savoured of rashnesse and presumption and the false hope â—ee conceaved of Christs worldly kingdom and being fearfull of the Crosse. V. 23. Satan a proverbiall kind of speech used when one would reject an evill and pernicious councellour who either wittingly or ignorantly made himselfe and instrument of the Devil See 2 Sam. 19. 22. An offence a disturber and hinderance as fat as in thee lieth of my vocation Thou savourest not thy judgement and affections are yet but carnall both groveling as yet upon the earth and not enlightned by the Spirit of God in divine and heavenly things V. 24. Deny that is to say let him lay aside all manner of presuming upon his owne understanding and for sake all
his owne desires and affections and having no regard at all of himselfe subject 〈◊〉 wholly to Gods will and prepare and dispose himself to all manner of sufferings for my sake And so he reproveth Peter for his two vices namely his presumption and feare of afflictions V. 26. For what this is a reason added to tâ—â— exhortation of ver 24. V. 27. Shall come that is to say hee shall appeare in his essentiall glory of everlasting Sonne of God which he hath from his Father by eternall generation and in the Majesty of King of the Church and Iudge of the world bestowed upon him by his Father as he is Mediatour and in the exaltation of his humane nature into celestiall glory V. 28. Comming that is to say go-up into heaven and by his glorious going up take possession of his Kingâ—ome and from thence manifest it and exercise it here in the world by his word and spirit CHAP. XVIL VER 2. TRansfigured not in his natural shape forme and stature of his body but in regard of a miraculous splendor with which hee was covered as it were for a proofe of his glory V. 3. Moses to signifie the consent and concordancie which was betweene Christ and the Law and the Prophets Now they were knowne to the Apostles either by mentall revelation or by their discourses V. 4. It is good words of a man in rapture not knowing what he said Luke 9. 33. dazeled with the Majestie of this glory transported with the present joy contrary to the terror of the death and passion of the Lord whereof Moses and Elias were talking with him Luke 9 31. V. 5. Overshadowed them Namely those representations of Moses and Elias which it is very likely was but in vision and vanished away this cloud covering them And Iesus remained alone appearing in his true body and reall substance V. 9. Tell the vision See the cause thereof upon Matth. 16. 20. V. 10. Why then Seeing that Elias who appeared even now hath againe withdrawne himselfe how can this agree with the common opinion of the Iewish Doctors grounded upon the Prophesie of Mal. 45. though evill understood that he must come into the world before the comming of the Messias shall he come another time and in another manner Or seeing thou art already come and hast revealed thy selfe in thy glory how doe they say that Elias ought to come before thee V. 11. And restore that is to say hee shall serve to conwert Gods people from their evill wayes and corruptions both in doctrine and manner of living and shall prepare them to receave Iesus Christ and so shall establish the state of the Church See Luke 1. 16 17. Verse 15. Lunaticke that is to say by the meere operation of the Devill or by a naturall disease accompanied with or aggravated by the possession of the Devill v. 18 See Mat. 9. 32. and 12. 22. V. 17. O faithlesse it appeares by Marke 9. 14. that he doth hereby reprove the Iewes who contended with the Disciples and contradicted their doctrine aâ— if they could not have verified it by this miracle It might also bee a generall reproofe to the father of the Child and to the Iewes for their incredulity and to the Disciples also because that for want of Faith in Christs speciall promise Matth. 10. 1. they had made themselves incapable of doing this miracle V. 20. If yee have saith seeing that the command of working miracles and the promise of Gods assistance to the working of them was not generall to all beleevers but particular to the Apostles and other persons of those primitive ages of the Christian Church to whom God revealed this his will Therefore by this word Faith must noâ— bee understood the common faith of all beleevers to the generall promises of Gods grace but the particular faith in those promises 1 Cor. 12. 9. and this faith was a condition which God required in that man whom he would asist with his power in the working of that miracle Te shall say if God hath made you any such promise Or if by secret inspiration it bee revealed unto you that it is convenient and necessary for the confirmation of the Gospell V. 21. This kind It seemes that from hence and Matth â—2 45. It may bee gathered that there are some Devills more malignant cruell and obstinate them others And others beleeve that the difference consists onely in the more or lesse power that God doth grant them By prayer not by a transistory act of faith but by a long and persevering exercise of it to obtaine at Gods hands the victory over so powerfull and rebellious an enomy of faith desiring Gods power by prayer and prayer being enflamed and purged by fasting V. 24. They that these it should seeme were the Collectors of the halfe Sheckellâ— that every Iew above twenty yeares of age did pay yearely after hee was once set downe in the roll of his Nation Exod. 30. 13. who under the Roman Empire and in Capernaum a Citie of Galilce where there was a mixture of Pagans and many Iewes which were not very religious and libertines gathered this money onely of those who voluntarily paid it without any enforcement or authority For the Romans under AUGUSTUS had assigned this money for the Capitoll though the most pious kinde of Iewes paid it also voluntarily to the Temple See Mat. 22. 17. Doth not that is to say is not your master one of those good and willing Iewes that of their owne accord pay this dutie to the Temple V. 16. The Children that is to say according to this common reason I the Sonne of God and Lord of the Temple should be free But seeing I am not yet knowen to 〈◊〉 such I will pay it because that this people shall not take me to be a contemner of Gods order and service V. 27. For mee and thee peradventure because the other Disciples were absent or because these Collectors had spoken to Peter lonely CHAP. XVIII VER 1. IN the Kingdome Namely in the kingdome of the Messias which is called of heaven that is to say spirituall and divine by reason of the Lawes and state thereof and by reason of the quality required in his subjects and of the last accomplishment of it in heaven Now the Disciples thorow ignorance imagined there should bee in it degrees of worldly greatnesse and from thence proceeded their question V. 3. As little in humility simplicitie feare innocencie docility c. See Mat. 11. 25. V. 5. One such namely a true Christian that shall have laid aside all worldly pride whereby hee is become abject in the fight of the world V. 6. Offended despising or wronging him for his simplicâ—â—y and humilitie and shall thereby have disturbed him in the course of his heavenly vocation and holy disposition and caused him to take evill councell and forsake it Or to conceave any sorrow therefore and grow faint therein A milstone the Italian addeth an asse
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
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
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
to wash and annoynt dead bodies leaving them afterwards for some time in the house in all mens sight that they might come and performe their last duties to them untill they were carried to burying V. 39. The Coals Which shee gave for almes which is noted as her praise for a double vertue of industry and charity CHAP. X. VER 1. OF the band or Cohort which was a Squadron of Roman footmen to the number of about six hundred which made the tenth part of a Legion whereof every one as well as the Cohorts had its perticular name V. 2. Devout namely a proselite in beleife and religion Not by circumcision and open profession which the Romans were forbidden by their Lawes see upon Mat. 23. 15. V. 3. Evidently Not in an extasie or rapture of the Spirit or in a dreame but waking ocularly and sensibly The Ninth three a clocke in the afternoone which was one of the houres of daily prayers Acts. 3. 1. V. 4. Are come up A kinde of speech taken from ancient sacrifices See Levit. 2. 2. and 24. 7. Psal. 141. 2. To signifie that these worke of piety in Cornelius had as one should say kept his memory alive before God and had excited him to remember him to conferre his full knowledge and grace upon him by his Gospell after he had prepared him by those Initiall operations of his Spirit V. 9. Vpon the House made in the manner of a terrate according to the custome See Matth. 10. 27. others take it to be a roome in the vppermost storie of the house as Dan. 6. 10. the sixth at midday which was also an houre of prayer Psa. 55. 17. V. 10. Into a trance a divine and supurnaturall eleuation of the minde and abstraction therof from the sences and Organs of the bodie to be altogether attentiue to the reuelation which was presented unto him under the following shapes V. 13. And eate indifferentlie without makeing anie difference of meats cleane or uncleane according to the Law Lev. 11. 2. Deut. 14. 4. Now it should seem that God had caused that hunger ver 10. in him as a fitting preparation to the vision which hee ment to shew him V. 14. Common or uncleane the Italian Vncleane or dâ—fâ—ed it should seeme that by these two words are signified two kindes of uncleannesse whereof one was of all the kinde the other of some particular accidentally V. 25. Worshipped him hee did him an hommage not altogether holie as unto God but yet in some parte Religious as to one of his ministers with Some notable excesse of humilitie corrected by Peter See Rev. 19. 10. and 22. 8. V. 28. To keepe companie by the Law of God this was understood of everie streight bond of matrimonie societie couenant or familier conversation but by tradition it was wrested even to eating with them Acts 11. 3. Gal. 2. 12. Unto one of Namely to a Pagan that was not a Iew. Commonor in regard of the diversitie of Nations Now the Apostles and believers knew as well by the prophecies as by Christs instructions that the Gentiles should be called but it appeares that they believed it should be done by being incorporated into the Iewish nation by means of circumcision of which doubt Beter and others by him were now cleared Verse 34 Is no respecter that is to say he judgeth of men for to accept of them to be his not for outward respects as of nation condition c. but for the essentiall ground of piety and of uprightnesse of the heart Now he speaketh not here of that original will and pleasure of God by which he taketh one into favour who of himselfe is as unworthy as the other Rom. 9. 11. 1. Cor. 4. 7. but in that consequent degree of his love towards the worke of his grace in what nation or quality of person soever it be found to maintaine it encrease it and make it up Verse 36 The word the Italian addeth According to the word that is to say of which indifferency of nations hee hath given the Iewes cleare instructions by the Gospell which was first preached unto them revealing in it the bestowing of his grace now otherwise then he did under the law Peace Namely the reconciliation of men with God and the receiving of all nations indifferently into Gods covenant Isa 57. 19. Ephes. 2. 14. 16. 17. Col. 1. 20 He is the Italian Who is who or he hath bin established universall King of the world and not of one nation onely wherefore he will also gather his elects out of them all See Rom. 3. 30. and 10. 12. Verse 38. Annointed hath in his humane nature endowed him with the fulnesse of the gifts of his spirit and hath consecrated his whole person to the office of mediator which are the two things signified by the ancient annointment Psal. 2. 6 Was with him in fulnesse of God-head as he was everlasting Sonne Col. 2 9. and in power grace and favour as hee was man and mediator Ioh. 8. 29. and 16 32. Verse 42. Of quicke as well of them which at his last comming shall bee yet found living as of them which being dead before shall bee raised againe 1. Thes 4. 15. See Rom. 14. 9. 2. Tim. 4. 1. 1. Pet. 4. 5. Verse 43. Through his name through him his vertue and merit and for his sake Verse 44. The holy Ghost his miraculous gifts were in an instant conferred upon some and that of sanctification to be of the true elect and that of common il lumination to all Verse 45. Of the Namely the circumcised Iewes Verse 46. Tongues the Italian Divers tongues Namely strange tongues which before they knew not See Acts 2. 4. Verse 47. Can any man seeing God hath conferred upon them the toward and spiritual grace who can hinder us who are his ministers from communicating unto them the externall signe by joyning of them to the body of the Church Verse 48 Commanded that is to say he appointed them to receive baptisme at his hands CHAP. XI VER 15. As on us in like vertue though not in the same likenesse of fierie tongues nor in the same degree Verse 20. Vnto the Grecians See Act. 6. 1. Verse 21. The hand God accompanied their ministerie with the power of his spirit Luke 1. 66. some coppies after those words Was with them adde these words for to heale them that is to say God manifested his power by them in working of miracles by healing such as were sicke amongst those that heard them Luke 5. 17. Verse 28. By the Spirit Namely by divine revelation Dearth histories make mention of two deaths under Claudius within the space of three yeares And it is likely that here is meant the first Verse 29. The brethren as well because they might be in greater want by reason of the Iewes hire and persecution As also by reason of the respect which Christians bore to the Church of Ierusalem as to the mother Church of all the rest
Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants namely the severall tokens and seales of the covenant of grace Or the Law of God and the tables thereof Deut. 9. 11. The promises of the Messias and of the spirituall and everlasting goods V. 5. The fathers namely those reverend patriarches Abraham Isaack and Iacob and others who have had so many singular priviledges and are perpetuall patternes and lights of the church over all or over all things V. 6. Not as though here ought to bee supplied Though I see the body of my nation fallen from their right of beeing Gods people which causeth this extreame grief in me yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them because I Know that they were directed and are appropriated to the spirituall Israel onely by faith and not to the bodyly Israel by corporall generation of Israel namely issued corporally from Iacob or of the people of Israel V. 7. But in as the promises which Godmade to Abraham to continue his covenant and the blessed seed in his posteritie did not belong to all his posteritie in differentlie but unto Isaack alone excluding Ismael and others to the promises of Gods grace in the Messias are not for all those which descended from Israel but for these who are answering to Isaack in that manner as is hereafter set downe V. 8. Of the promise namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self first in a singular and voluntarie promise and then in a powerfull and true effect As Isaack was born by miracle whereas Ismael was borne by the accustomed course of nature V. 9. For this namely this appeares in Isaacks generation which ought to be the blessed branch for whose generation God made this promise which he performed by his almighty power Rom. 4. 21. having made none for Ismael V. 10 And not only because that it might seeme in the example of Isaack and Ismael that the preferring of the one was because he was borne of the lawfull vife and the other of aco 〈…〉 the Apostle confirmes that which he had spoken by the example of of two twinnes borne of the same father and mother and yet distinguished by Gods soveraigns will in the acceptation of them in his covenant and in the continuance of the body of the holy stock V. 11. Neither having done God considering them in their natural state wherein they were both the sonnes of Adam equally sinners and corrupt having done no actuall good nor evil one more then the other which should merit this distiuction that the purpose God pronounced this his decree concerning the preferring of the younger before the elder whilest they were yet both in the wombe that it might appeare it was grounded vpon his absolute pleasure and will and not upon any merit or desert of theirs according to the election namely by which he had determined to chuse the one and leave the other not of workes namely not by vertue of any observation of condition depending upon mans will which might have made the decree wavering and uncertain being that man is variable in all things which he doth but of him namely Gods power who in time executs by his calling that which from everlasting he had determined by his election that calleth he that by his almight power causeth what he pleaseth to be born and have being which of it self is nothing nor cannot make it self See Rom 4. 17. V. 12. Shall serve namely shall lose his right of first borne in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity and shall be in the world as a servant in the fathers house in comparison of Iacob who shall be as the true sonne and heire V. 13. As it is that word of serving must hee expounded by this other passe for a privation from Gods fatherly love V. 14. Is there namely in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched V. 15. For he saith by this passage it appeares that the difference which God makes betweene men being a worke of meere grace and mercy is without any obligation that in it he hath no regard of mans merit Of whom I will of whomsoever I will have it according to my will and pleasure V. 16. It is not seeing that the election is of pure mercy iâ— cannot bee attributed to any will or endeavour of man V. 17. For the same appeares by the rejection of some persons as of Pharaoh a professed enemy of God whom God had determined to leave in his natural malignity â—â—â—hout correcting it by his grace that passing to the supreme degree he might combat him by his power to the greater manifestation of his glory The scripture namely God in the scripture Raised thee willingly suffered thee to bee borne in the world exalted to the kingdome and effect thy wickednesse against me V. 18. Hardneth not mollifying his rebellious heart inclining it to obedience whereby all those objects which God outwardly makes use of though excellent good and most holy are by man converted to â—â—â—gmentation of hardnesse and rebellion V. 19. Why an objection either of a carnall mans ignorance who doth not apprehend the Apostles true meaning in this aforesaid will of God and 〈◊〉 of man or of a reprobates rage who im 〈…〉 his perdition to God because hee hath not pardoned him his sinne which is the onely true cause thereof Finde fault with those that are hardened by his will for to punish them V. 20. Nay but to answere such false opinions and wicked objections of the reprobate it is sufficient to say that the worke of grace is of meere free will t'wherefore if he doth deprive some of it hee both them no wrong seeing hee is not bound to it and that he proceeds against them in justice for their so of which this privation is no cause Made me noâ— that God doth indeed make a man a sinner or that hee is author of sin but by this word of making is here meant the appointing of mans last end according to the state which hee is in either of grace to life or of sin in which God hath left him to death See Prov. 16. 4. V. 21. The clay which here represents humane naâ—e in its universall corruption there being no other difference in it but onely what God makes by his free â—ill and destination Vnto honour for honourable â—ses as vessells to ear and drinke in vessels for ornament c. which is correspondent to the end of eternal glorie To dishonour namely for filthie and base 〈◊〉 which is correspondent to the reprobates everlasting ignominie Isa. 66. 24. Dan. 12. 2. V. 22. What if God is there any cause of contending 〈◊〉 God seeing that in the most free exercise of his Soveraigne right in saving the
sacred ceremonie which hath its whole relation to unity and charity V. 21. In eating namely in these feasts of charity at the end of which they celebrated the Lords supper you doe not observe the true ecclesiasticall communion but every one beeing come to the place of the assembly doeth presently si t downe to eate what he hath brought in the company of those of his part leaving the other whereupon this action is not celebrated neither at the same time by al nor in holy concord nor in communion of goods which is contrary to the truevnion of Christians which is sealed by this sacrament is drunken that is to say filled with wine and meate V. 22. What have yet not here we ought to supply there is prophanesse in what you do for yow celebrate these religions feasts like untowordinary meales though you have your owne house for that end without being tyed to make use of any holy places for that purpose where all things ought to be done religiously with a respect to the soul and not to the body shall I praise you I praise you not one whit for that V. 23. For I have because that these abuses are contrary to the Lords institution who hath ordained the holy supper for a sacrament of his body and bloud and for a bond of union and not for a bodily meale nor for occasion of diuisions to which vse you put it V. 24. Which is broken all overthrowen and broken with extreame pains See Isa. 53. 4. V. 25. This cup even as Gods covenant with his elect is renewed and ratified by mydeath and passion so it is sealed to every belever by the Lords cup. V. 26. For as after Saint Pauls words ye doe shew that is to say ye shall doe a sacred act whereby ye shall publish the truth and shall acknowledge and preach the benefit of Christs death and shall protest to take part thereof by a lively faith V. 27. Wherefore whosoever namely seeing that this sacred supper is appointed for this sacred use vnworthyly without being fittingly disposed thereunto according to the diginity of this sacrament but especially having no charity nor reverence which were he two vices for which the Corinthians were taxed before the body namely of having through his unreverence prophaned the remembrance of the Lords death and undervalued the meanes by him appointed to participate of it V. 28. Examine the Italian trie let every man examine his own conscience to known wither he be well disposed to participat of this sacrament by faith repentance charity purity of heart c. For to abstaine from it in case hee bee not so untill such time as by renouncing the contrary vices and by prayers and conversion to God he have obtained grace to do it V. 29. Damnation thâ— Italian Iudgement namely the cause and sudiect of a grieveous punishment Form God which the Apostle in regard of believers distinguisheth from the everlasting condemnation of the wicked not discerning bearing no greater respect to the Sacrament of the communion of the body of Christ then to any other corporall and common kinde of food V. 30 For this cause this pâ—opliannesse hath cau'ed amongst you many visitations of popular diseales and mortalities this the Apostle speakes by divine revelation sleepe that is to say are dead according to the stile of the Scripture in hope of the blessed relurrection V. 31. would judge the Italian did examine truely to acknowledge our faults and desire pardon and grace at Gods hands thorow repentance wee should 〈◊〉 that is to say we should prevent Gods judgments V. 32. Wee are namely wee believers V. 33 To eat namely in the Church at feasts of charitie but especially at the Lords table V. 34. Hunger be constrained to take meat which seemes was their excuse who committed the foresaid error CHAP. XII VIR 1. GIfts namely those miraculous ones which were in those first times of the Christian church confetred by Gods spirit for the confirmation of the doctrine and for the founding of Churches See Acts. 2 38 Ignorant of the onely author and of the true end of them that you may not abuse them to pride and to divisions which were the Corinthians chief defects V. 2. Yea knâ—w the remembrance of what you were may make you acknowledge that all you have received is out of Gods meere grace and the worke of his spirit to humble you and cause you to give him all the glory therefore dumbe opposite to the true living God who speaketh in his word even as following blindly and like bruite beasts the false customes the inventions and commandements of men V. 3. Wherefore by your former condition you may conclude that the holy Ghost alone is he that hath freed you from the heathens blasphemies and keepes you from Apostasie and worketh in you the sincere confession of the name of Christ and finally by vertue of it alone ye are Christians and therefore the glory thereof is due to God and not to you And if he be the only author of those gifts which are common to all beleevers much more ought we to acknowledge him to be such in these other singular and miraculous ones Iesus this was a forme of detesting and abiuring of Christianity which was used amongst the Iewes accuâ—sed See Romans 9. 3. 1. Cor. 16. 22. Gal. 1. 8. V. 4. But the same therefore his gifts ought not to be drawen to divisions and partialities as the Co. rinthians did V. 5. Admâ—rations namely ecclesiasticall offices Lord namely Iesus Christ. V. 6. Operations namely supernatuall gifts and â—â—â—lties of working diverse great miracles V. 7. The manifestation namely some singular gift of the holy Ghost shewing it selfâ— in some person and by him manifesting his power to profit namly for the common good of the Church to which only end all ought to be referred V. 8. The word of namely the gift of treating of Christian doctrine with the application to all the uses of beleevers which seemes to have speciall relation to the pastors charge Rom. 12. 8. Of Knowledge namely of the pure and plaine exposition of the said doctrine without any application which is the doctors office Rom. 12. 7. Ephes 4. 11. V. 9. Faith he meaneth not the common gift of Christian faith but the singular and miraculous referred to the working of miracles Matth. 17. 19. 1. cor 13. 2. without which it had bin rashnesse to undertake it and the effect would not have followed but he that felt himself to have this gift might lawfully exercise it with certainty of successe by the same namely by his power of healing of bodily diseases See Mark 6. 13. and 16 18. Iames. 5. 14. V. 10. Working of miracles the Italian working of powerfull operations that is to say some singular gift appropriated to certaine higher and more noted miracles as of the casting out of devills raising of the dead changing or staying of the course of nature prophecie that is to say
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
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
maintain and establish the devils kingdom Dan. 7. 20 25. To continue other Texts have it To war namely with the Church which seemes to agree best with the figure of Antiochus Fourty and two according to the letter they are the three yeares and an halfe of Antiochus his persecution Dan. 7. 25. and 12. 7 11. but being referred to Rome this terme seemes to be indefinite to signifie the whole time of Gods patience in suffering of heathen Romes persecution V. 6. His Tabernacle that is to say his Church And them that namely Christ and all his who were gathered up in glorie V. 7. Given unto him that is to say he was permitted To overcome them namely in the world and corporally for a time V. 8. Of the Lambe the Italian whose names are not written from the foundation of the world in the Book of life of the Lambe who was slain shall worship him namely of Christ 1 Pet. 1. 19 20. to whom this Booke of life is attributed whether it be because that in Christ all Gods children are chosen Ephes. 1. 4. or whether it be because that he is prince and authour of everlasting life whereunto they are chosen Others set down the words of the Text in this manner Whose names are not written in the Book of life of the Lambe who was slain from the foundation of the world that is to say in Gods decree and foresight and in the efficacie of his death which hath been present to God from all eternitie V. 10. He that A summarie and obscure description of the Roman Empire through Gods just judgement Is the that is to say one ought to shew and exercise it in persevering constantly in the faith and in bearing all manner of assaults expecting the time which God hath appointed V. 11. Another this can apparently belong to no other but to a power used under the Name of Christ which hath brought in and established it selfe by meanes of and after the ruine of the Roman Empire Two hornes that is to say usurping two powers Secular and Ecclesiasticall even as Christ is both King and High-priest or counterfeiting the mildnesse of Christs Kingdom which proceedeth not with outward force nor violence of armes even as the hornes of a lambe are not good to butte with or to do any harme He spake that is to say he used an absolute command over the consciences raised himselfe through devilish pride and execrable boasting Rev 18. 7. V. 12. Before him The Roman Empire subsisting yet a long time after the being of this second Beast especially in these Easterne parts To worship that is to say to have religious conceits of the place where Rome stood as being consecrated to a perpetuall presence of God and to yield divine honours and religious obedience to it Whose deadly wound This seemes to be another wound then that of verse 3. and to have a relation to the desolations of Rome by the Northerne Nations V. 13. Fire come this seemes to be meant by thunders darted out as it were in God and Christ his Name whereby the world hath oftentimes been set on fire with warres and troubled with terrible confusions V. 14. That they should make namely that they should establish a new forme of Roman politicke Empire which should have some name and resemblance of the ancient Empire which was ruined And did live namely by the establishment of the universall Empire pretended to be spirituall V. 15. To give life the Italian to give spirit that is to say force and vigour to command Speak that is to say make Lawes and statutes with penalties to the disobedient and to the contemners of the majestie of this new Empire stiled sacred by its adherents V. 17. That no man that is to say forbidding all manner of commerce and communication with those that did not acknowledge this power V. 18. Count the This is very obscure and doubtfull A Christian Authour of the ancientest hath left in writing or peradventure by tradition that this was the name Latine as the Grecians write it for the Grecians using letters in stead of cyphers of numbers do out of the foresaid name make up the number which is here set down and indeed this number can have no relation to yeares for that as hath been said Rev. 15. 2. CHAP. XIV Vers. 1. I Looked It seemes that by this Vision the heavenly glorie is represented wherewith the ancient Martyrs were crowned who suffered death under heathen Rome or they who by vertue of their election have not adhered to the false dominion of the soules whilest it reigned in the world without any contradiction and they are brought in giving God thankes therefore V. 3. Redeemed that is to say acquired to God by the price of Christs bloud 1 Cor. 7. 23. 2 Pet. 2. 1. V. 4. Which were not that is to say who have kept themselves pure from all idolatrie which is spirituall fornication and have loyally adhered to Christ the onely Bridegroom of the Church see 2 Cor. 11. 2. Ephes. 5. 27. V. 6. Having the The sequele of these Visions sheweth that this cannot be understood of the first preaching of the Gospel by the Apostles and that it must be referred to a miraculous renewing of it V. 8. Is fallen This first crie is the proclamation of Gods sentence against the spirituall Babylon and of the beginnings of the execution thereof by the spirituall ruine of her plots the other proclamation Rev 18. 2. will be that of the final execution Made all nations drinke by her frauds and false perswasions she hath in such sort besoted mens spirits as with a compounded drinke that they have thereby lost their right judgement and have suffered themselves to be induced to spirituall fornication of idolatries and superstitions which deceit is neverthelesse an effect of Gods just judgement upon the world which hath not entertained the love of Truth 2 Thess. 2. 10 11 12. V. 10. Without mixture without any temperament of grace and of mercie with which God moderates the cup of believers afflictions V. 12. Here are they that is to say in these occasions they shall make themselves to be known by most certain proofes V. 13. From henceforth namely after the doctrine of the Gospell and faith shall be re-established in the world in its own puritie and vertue by which alone man can die happily in present comfort and confidence of eternall salvation Their workes that is to say the reward of them cannot fail them after their labours and combates V. 15. Out of the Temple represented oftentimes in this Book in Vision to be in Heaven now from this place to the end of the Chapter seem to be foretold the warres and desolations which were to happen in the world by reason of the Gospels re-establishment as if that after this last effect of Gods grace there were no more any mercie or patience to be expected but onely a finall destruction as a harvest or a vintage when