blemish A figure of Christs perfâ—ct jâ—stice and innocency Heb 9. 14. 1 Pet. 1. 19. V. 6 Uâ—till the fourteenth Towards the end of which day which was at the setting of the sunne the lâ—mbe was killed made ready and eaten v. 18. Lev. 23. 5. Num. 28. 16. and then immediatly after being the fifteenth begun the feast of unleavened bread Lev. 21 6. Num. 28. 16. and ended on the even of the one and twentieth In the evening The Italian hath it Beâ—ween the two eveâ—â—ngs The Jewes anciently used no houres but did part the light or naturall day into morning midday and evening Psal. 55 18. Dan. 6. 10. Now the midday and evening were by them called by a duall name as who should say two middayes and two evenings because that under the name of midday were comprehended two houres before and two houres after thâ— just meâ—idiâ—nall point and under the name of evening the beginning of the â—â—nnes declining untill the full setting thereof The Romanes brought up the division of day light into twelve houres whereby this time of two evenings was then accounted from the ninth houre or three in the afternoone untill the sun was set see Acts 3. 1. and 10. 3. 6. and this time answereth just to the time of Christs death Matth. 27 46. Mark 15. 34. V 7 Of the blood For a marke to distinguish those houses which God would free from that corporall death which should overthrow the Egyptians houses and for a figure of the application of Christs bloud in baptisme for the redemption from everlasting death which falls upon the rest of the world see concerning the spirituall seale figured by this Rev 7. 3. and 9. 4. and 14. 1. This circumstance also was singular for the first Passeover V. 8 Let them eate So Christ having sealed us with his bloud in Baptisme to absolve us from death and damnation doth afterwards give himselfe to us for food whereof the holy Communion is a Sacrament In that night In the evening of the fourteenth the night of the fifteenth comming in into which night the n eale did also somewhat extend it selfe â—oste To figure Christs â—uâ—â—erings which were extreame and universall without any drop of comfort or refreshing subsisting in the fire of Gods anger against the sin of man for which he was become pay-master Psalm 22. 15. 16. John 19. 28. Through the onely juice as one may say of his owne justice and innocency With unleavened bread In remembrance of their hasty departure out of Egypt verse 34. and for the peoples poverty in that countrie Deuteron 16. 3. and to teach us that none can participate of Christ with the leaven of hypocrisie impurity or malice Matth. 16. 6. 11. 1 Cor. 5. 7 8. Bitter hearbs The Italian hath it Wiâ—de lettuce So the Hebrew word is translated by the ancient and so now the Jewes do use to eat wilde succory which hath been holden for a kinde of lettuce dipped in a certaine sauce made with other bitter hearbs That signified at that time the troubles which should accompany the people at their going out of Egypt untill they did arrive into the Land of Canaan And for ever the tribulations of all the true faithfull partakers of Christs life and of his sufferings Mat. 20. 22 23. Rom. 8. 17. V. 9 Râ—w Ill or half dressed As a figure of Christ who to be our true Passeover was to be afflicted to the uttermost Isa. 53. 3. Sodden Because that water correcteth and tempereth the scortching of the fire which did not befall Christ at all who felt the heat of Gods wrath against sin without any lightening or easâ— Head this betoakeneth also that Christ ought to be apprehended by faith in his whâ—le person his office grace justice and benefits without any division The purâ—enance Namely that which was to be eaten and not be offered unto God as the fat the caul and the kidneies were 2 Chron. 35. 12. 14. V. 10 Ye shall let nothing to avoid superstition and to shew that Christ must be apprehended whole and at once V. 11 With your loines the Italian â—ath it Have your loines with your garments girded and tuckt up alter the manner of travailers to be ready to depart out of Egypt A figure of all the faithfuls preparation to expect Christ for their full deliverance disburthened of all affâ—ctions sollicitudes and other carnall hinderances Luke 12. 35. 1 Pet. 1. 13. This ceremony was also singular and peculiar for that first Passeover as it app 〈…〉 th by our Saviours Passeover with his Apostles Passeover that is in commemoration of the passing over of the destroying Angell by whom I will work your deliverance It is a figure and Sacrament of Christ his passing out of the world to the Father by death Joh. 13. 1. by which the Church hath obtained redemption V. 12 Execute judgement Either that the Idols of Egypt by miracle were thrown down or that he only meaneth that through his judgements upon Egypt he would confound the false Gods thereof that they should not be able to escape see â—pon Isa. 19. 1. and 46. 1. and elsewhere in the Prophets I am a manner of affirming a thing as it were by oath as if he should say as certaine as it is true that I am the Lord. V. 13 A token of safety to you and for a distinction to mine Angel as Ezech. 9. 4. Rev. 7. 3. To destroy you not like unto the Egyptians plague V. 14 For ever All the time that ceremonies shall last namely till Christ who by the fulfilling of them shall abolish the use of them bringing in a new age and state in the Church Rom. 10. 4. Col. 2. 16 17. V. 16 A holy That is to say a solemne and holy day on which the people shall meet in a place for the publique servâ—ce of God to be instructed in his word and to render unto him the worship of praises and sacrifices c. Lev. 23. 35 36. May be done Unlesse it were in case that â—ay should fall on the Sabbath which day the making ready of meat was forbidden Exo. 16. 25. and 35. 3. And it is credible that this permission did extend also to other solemne feasts V. 22 Ye shall take This also was ordained only for the first Passeover Untill the That is to say before the slaying of the first borne be ended for otherwise they went out in the night yet somewhat neere the morning v. 42. V. 23 Will passe The Italian hath it When the Lord shall passe That is to say shall cause his destroying Angel to passe V. 24 This thing The generall command of the Passeover and unleavened bread but not to observe all the particular forenamed orders V. 25 When ye be For the Passeover by reason of many discommodities was kept but once in the wildernesse and that by Gods expresse command Num. 9. 2 3. This service The Sacraments being part of the sacred acts of the publique service of
continually nor ordinarily V. 21. For what if you tell mee that at the last God sheweth his vengeance upon the children of the wicked I answer you that the wicked man can not have any notice of that after his death see Iob 14. 21. and 24. â—0 V. 22. Teach these wayes of God are incomprehensible the action it selfe is manifest but the hidden reason of it is not subject to mens censures nor corrections hee judgeth hee is the soveraign Lord and judge of the world above all worldly power and greatnesse wherefore he ought to be acknowledged to be the absolute rule of all wisdome and righteousnesse Gen. 18. 25. Iob 8. 3. and 34. 12. 17. 19. Rom. 3. 5. V. 23. One namely the wicked V. 24. His breasts the Italian his milke pailes figurative termes meaning that hee enjoyeth all good things at his will and pleasure V. 25. And another namely a good man as I my selfe am V. 26. They shall after so many differences between them in this life they come both to be alike in their death namely for bodily death and outward appearance see Iob 14. 19. Eccles. 9. 3. V. 27. I know I doe foresee what you meane to say to mee namely that at the last the wicked are destroyed after some transitory prosperity and I tell you contrariwise that prosperity doth not forsake them till death V. 29. Have ye not asked men of experience such as have gone many voyages will shew you that for the most part the wicked doe prosper in the world V. 30. Of wrath namely Gods wrath by generall and expresse judgements V. 31. There seemes to bee no witnesse nor iudge against him contrary to Zophars saying Iob 20. 28. V. 32. Remaine in the tombe the Italian watch nothing but the heape hee hath lost all knowledge and feeling of worldly things as Iob 14. 22. V. 33. The clodds hee lieth sweetly in the ground or in monuments made of clodds after the ancient fashion and troubles himselfe no more with worldly affaires Iob 24. 20. after him he is followed by many in his death as many have gone before him V. 34. In vaine proceeding with mee thus thou art grievously afflicted therefore thou art wicked convert therefore and thou shalt be restored Wherein are two falshoods the one that all those who are afflicted are wicked and the other that God doth alwayes corporally relieve the penitent see Iob 16. 2. there remaineth you are alwayes possessed with a bad opinion of mee only thinking to make yourselves thereby acceptable to God Iob 13. 7. CHAP. XXII VER 2. CAn a man as when God rewardeth mens good works it is not in regard of any profit hee reaps thereby so must his punishments be attributed to no other reason but only to his iustice contrary to that as Iob seemed to doe hee that is wise namely the spirituall wise man who by the light of Gods spirit apprehends the end of eternall life and follows the true and sure meanes to obtaine it V. 4. For feare of thee because that Iob had termed his afflictions to be a strong and secure watch Iob 7. 〈◊〉 V. 6. For thou that is to say wee must suppose by thy punishments that thou art guilty of some or all these sinnes not that Eliphaz had any proofe that Iob had done any such thing for nought through meere hardnesse and inhumanity for covetousnesse to get his goods though thou wert otherwise sufficiently secured for what thou diddest lend Or taking of his goods to pawn and lending him nothing or much lesse than his goods which he pawned to thee were worth the naked that is to say the ill clothed or those who are now brought to poverty by meanes of thy extortion V. 8. The earth through thine acceptation of persons when thou wert a publick officer none but great and mighty men could quietly enioy any thing or thou diddest assist them in their uniust purchases V. 9. The armes thou and the ministers of thy tyrannie have oppressed them and taken from them all meanes whereby they might subfist V. 10. Are round about God hath stayed the course of thy violence by these afflictions as a ravenous beast is catched in toiles see Iob 18. 8. 11. V. 11. Darknesse namely a trouble and confusion of understanding want of counsell and advice V. 12. Is not God although God be infinite in his essence and that from his throne of glory hee seeth and iudgeth all things yet hast thou prophanely smothered up in thine heart all apprehension of his providence and iudgement V. 14. Walketh hee enioyeth his blessednesse in idlenesse and takes no care of worldly things V. 16. Out of time before the end of their naturall course and before they were come to maturity of amendment or repentance see Iob â—5 32. Psa. 55. 23. and 102. 24. Eccl. 7. 17. foundation being in outward appearance happy well founded and established V. 17. VVhat can the Italian what had in what particular could they complaine of God that they shewed themselves so alien from him Isa. 5. 4. Ier. 2. 31. Mic. 6. 3. V. 18. Is farre Eliphaz repeateth the same words as Iob spake Iob 21. 16. as if hee meant to say that which thou speakest with thy mouth I speak it from mine heart and in verity V. 20. VVhereas our as God hath spared us and others that were like us namely that feared him even so hath hee destroyed the wicked V. 21. Acquaint now get into his favour again and by prayers humility and turning to him get thy selfe free accesle unto him see Isa. 27. 5. V. 24. Lay up gold a hyperbolicall phrase as much as to say thou shalt make pavements of gold see 2 Chron. 1. 15. Psal. 68. 30. Ophir the name of a countrey Gen. 10. 29. 1 Chron. 1. 23. where there was excellent good gold grew and therefore this name is taken absolutely for the finest gold V. 25. Shall be thy desence the Italian thy gold his grace and blessing shall bee to thee in stead of a deare treasure Or it will abundantly enâ—itch thee V. 28. The light that is to say God will inspire thee with good counsell and direction in all thine affaires or will shine over them with his blessing V. 29. VVhen thou art when thou thinkest thine affairs goe to decay then shalt thou re-assure thy selfe by thine inward confidence in God which will not deceive thee the humble namely thy selfe who shalt have humbled thy selfe before God who will not regard thy past sins but the sincerity of thy repentance and thy prayer free from hypocrisie Iob 11. 15. Isa. 1. 15. 1 Tim. 2 8. CHAP. XXIII VER 2. EVen to day after so many protestations and justifications of mine doe you still continue in your sinister misconstructions of my laments though they doe no way equall my torments as to terme them mournings and â—ebellions against God see Iob 6. 2. my stroke the Hebrew my hand Others translate it though my hand be aggravated
fruit of permanent happinesse the faithfull man ought not to settle his hopes nor fixe his heart upon it to labour unreasonably in getting the imaginary goods of it Or needlessely trouble himselfe to shunne or correct the evills and dâ—sorders of it But must content himselfe with a sweet and peaceable and superficiall and transitory enjoyment of them without anxietie avarice or unreasonable desire though with care and providence in his vocation under the conduct of true wisdome whose worth he mightily extolleth as being the Princesse of mans life and actions Seeing man is by it directed in the true service of God aâ—d in all vertue and dutieâ— belonging to any course of life whatsoever either publike or private And besides by the said wisdome he is taught to conforme all his thoughts motions and affections especially of joy and sorrow to the change of times and chances appointed by Gods providence to keep man in a continuall temperature and counterpoise And to leave unto God the care of things to to come and of governing and ordering such things as passe mans capacitie and vocation and above all things to beware of sin and endeavour himselfe to all manner of vertue and to acknowledge that all we enjoy is through Gods grace for which we ought to yeeld him all honour and service Upon the second point he teacheth the faithfull man to fixe his minde and heart continually upon eternall life as the Soveraigne end of this present life And to prepare himselfe by seriously meditating upon death which is the true curbe for the excesses of this world and by the religious feare of God and apprehension of his judgement to come and by obedience to his most holy commandements So that with very good reason this booke may be called the treasure of precepts tending to true happines and the Soveraign good of man ANNOTATIONS CHAP. I. VERS 1. THe preacher Hebrew Preacheresse See the argument of this book V. 2. Of vanities That is to say most vaine now he meanes to speak of whatsoever is separated from Gods grace life and spirit Vanity A thing that hath no sound nor true essence hath no firme lastingnesse V. 3 What profit The worldly man who liveth not in God and worketh not by his spirit labours to no end and loseth all his labour in seeking any perfect content of mind in this world V. 4 One generation Death which none can avoyd is the great and generall argument to prove the vanity of all worldly things for though the world doe last invariable in his owne being yet man is not of that lastingnesse neither can the world give it him wherefore his happinesse is never the more for the lastingnesse of the earth since he himselfe cannot last for to enjoy it And on the other side the world sheweth that it hath not the property of of the chifest good which is to be eternall and to eternize him who is the possessor of it V. 5 The Sunne The continuall unquietnesse of men imitating these creatures in the motion of their thoughts and desires is also a proofe of the fore-said vanity for like the sunne they have no rest like the wind they are in a turbulent agitation which tirâ—th and consumeth them and like the Sea which is never filled though the rivers continually runne into it they are never satisfied nor have not the true content of the mind V. 8 With seeing Of new things to desire them and follow them although it be tryed and beaten out with watching V. 9 The thing that The delight also which man takes in this variety is false and vaine for really there is nothing newâ— seeing that all things in all ages have beene of the same nature and kinde and the vanity is onely in certaine outward appearances in which true happinesse cannot consist V. 11 There is no Man is deceived in thinking that hee hath found any new thing wherein he may take content and this proceeds from his forgetfulnesse and ignorance of things which are past Or the shew of novelty is quickly gone and therefore there can no true happinesse be found in it V. 12 I the I Solomon can speake of this vanity by mine owne experience having imployed the gift of wisedome which God hath conferred upon me in taking notice of the state and affaires of the world that I might the better supply and execute my place and Kingly office V. 13. This â—ore travell True it is that every man is bound to seek and gaine whatsoever is necessary for his vocation but this gaine though it be vertuous hath the same quality as other worldly things have Namely very toylsome and no way effectuall to happinesse and perfect content of the mind V. 15. That which is No man yea not Kings nor Princes let them bee never so wise and mighty can remedy all evills nor supply all defects which is a great annoyance in publike Offices V. 16 I communed As being grieved that I could not discharge my duty in my place according to my desire by mine owne wisedome which was withstood and overcome by the great malice of men which I knew not nor could not remedy V. 17 And I gave I thought it was fitting to accompany and strengthen my wisedome with a particular experience and mixture of the Art and termes of politick worldly wisedome which before God is but meere folly 1 Corinth chapter the second verse the sixth But all this did but onely increase my travaile and discontent seeing that with all this new endeavour I could not attaine to mine end CHAP II. VERS 1. I will prove thâ—â— I will seek to give thee some content which thou couldest not find in thy â—oyall dignity by giving my selfe over to bodily pleasures And behold I quickly gave over this iutention as foolish and bruitish V. 3 I sought In stead of this voluptuous kind of life I have be thought my selfe of a meane namely to temper the severity of my wisedome and the weight of my charge with honest and lawfull pleasures To give my selfe unto wiâ—e The Italian To passe â—waâ— my life pleasantly in continuall 〈…〉 ng Hebrew To draw out my flesh in wine Acquainting my heart The Italian Governing my heart fixing my selfe inwardly in the course of t 〈…〉 high and sevâ—re wisedome yet glancing mine eye and outwardly framing my selfe to the foolish wayes of Worldly men especially great ones concerning the pleasures of this life Till I might Untill at last I could resolve my selfe upon an uniforme manner of living on which I might wholly rest V. 6 That bringeth forth Hee seemeth to mean young nurseries of Trees whether fruit Trees or other that have more need of watering V. 8. Musicall c. The Italian Single musick and musick in consort The Hebrew words are very obscure and of uncertaine signification yet this seems to be the most probable V. 10 I Kept not He seemes to meane his exâ—â—sses in delights beyond his first intent And this
Gospel preached by Christ man and by the Apostles The world he â—als the state of the world â—o being by Christ restored from its ruine and spoil which through sin and death had befallen it as it had been foretold by the Prophets that it should be under the Messias the accomplishment whereof shall not be till his last comming Isai 65. 17. and 66. 22. Rom. 8. 20. Rev. 21. 1. V. 6. But one that is to say he hath subjected it to man in Christs person as it appeares by that passage of the Psalmist What is man See the Exposition of this upon Psal. 8. 4. V. 7. Thou madest him Though the humane nature which Christ hath taken upon him of it selfe be inferiour to the Angels who are spiritual creatures more sublime potent and glorious than man yet the universall Kingdom is attributed to Christ Man and not to the Angels A little this if it have a relation to Christ signifies the time of his humiliation V. 8. For in that in this universalitie of things which are subject to Christs Kingdom the Angels themselves are comprehended But now though for the present we do not yet see the accomplishment of this Kingdom the Church being as yet not wholly gathered together nor glorified nor joyned with God nor all her enemies beaten down and destroyed yet Christ reigneth powerfully and fulfilleth every thing from time to time according to his will and pleasure V. 9. We see by the high effects made manifest and considered by faith For the See upon Phil. 2. 9. That he now he proceeds to set down why Christ was made man namely that he might suffer death for sinfull men By the grace which is the first cause of salvation by Christ which he gives unto man for the price of his redemption and likewise accepts of it for satisfaction of his debt Should taste should die and should feel the extreme paines of death as it is joyned with Gods wrath and with his curse upon sin for which he had made himselfe a suretie and therefore is likened to a bitter cup Matth. 20. 22. and 26. 39. 42. For every man namely for every one of them whom his father hath bestowed upon him in which is comprehended the universaltie of his bodie and of his Kingdom John 6. 45. and 10. 15. and 12. 32. Rom. 5. 11. V. 10. It became it was a thing conformable and agreeable with his justice that Christ should make satisfaction for the sinnes of men Him for namely God the Father who is the soveraigne Authour and cause of all things and chiefly of the Elects salvation to whose glorie all things ought to be directed and referred as to their last end Rom. 11. 36. whereupon for the glorie of Christ our sureties great righteousnesse and of his infinite mercie towards men this meanes of salvation hath been most fitting and convenient To make the Italian to consecrateâ— namely to make him perfectly fitting and sufficient to be the Authour of eternal salvation to the Elect by the sacrifice of himselfe Isai 53. 10. and by it install him in his Kingdom a terme taken from the ancient consecrations of Priests Exod. 29. The Captain the Italian the Princé namely Christ Jesus who by his Priesthood hath obtained right to everlasting salvation for Gods chilrden and by his Kingdom brings them to the perfect fruition of it V. 11. For As he had in the former verse declared that it was convenient that Gods justice should receive satisfaction so now he further sheweth that it ought to be done by one who was likewise of humane nature as he was to whom the Law was given He that sanctifieth namely Christ according to the flesh in whom and by whom the guilt of sin hath been expiated and the corruption purified And they namely Gods elect Are all are all come from one father namely Adam V. 13. I will put my trust because David in all that eighteenth Psalme was the figure of Christ these words of the Psalme also ought to be applied to Christ to shew that he is not onely become Man but hath also taken the condition of Man upon him by being subject to the Law and bound to fulfill it upon confidence of the reward promised therefore Gal. 4. 4. Or to a man in a lowly estate weaknesse and miserie who did not for the present enjoy those goods which he expected and depended upon God and craved for assistance from his power and rested upon him And again in this passage Isai his children were also a figure of Christ being given by God for a token and assurance of a temporal deliverance which was the figure of the Everlasting which is promised together with it Isai 8. 10. V. 14. The children namely Isai his children Are partakers the Italian were partakers were very men subject to the same chances and dangers and were tokens pledges of a deliverance and not Angels nor glorified men He also that is to say Christ hath likewise been very man as we all are to be not onely the signe or token but also the Authour and Foundation of salvation Through death that by it having expiated the elects sinnes and appeased Gods wrath he might disannull the devils power over them which he exercises onely to death and destruction as minister of Gods wrath upon sin V. 15. Them the Italian all them this must be restrained onely to the elect as verse 9. Rom. 11. 32. Col. 1. 20. Through fear who even in this world carried the devils bonds and prison in their consciences by the terrours of everlasting death the true foreâ—unners of hell torments which was figured by the besieged Jewes terrour Isai 7. 2. to whom Isai with his children were sent to encourage them Isai 8. 12. 18. V. 16. For verily He confirmes that which he had said verse 14. of Christs communion in the selfe same humane nature for it is never said in the Scripture that he took upon him the nature of Angels in a personall union as he is foretold and represented true Man the Son of David and of Abraham V. 17. Wherefore seéing he hath made himselfe true man to save us it behoved him also to put on all our conditions not onely the natural ones but also those that are come upon us by reason of sin excepting sin it selfe That he might be that being touched with a lively feeling of the miseries of humane nature he might the rather be induced to free it from them by the sacrifice of himselfe and by his intercession wherein he should shew great mercie towards men and perfect loyaltie and obedience to God in performing the taske which was imposed upon him Pertaining to every Priest being a Mâ—diatour between God and men to offer unto God sacrifices prayers and intercessions and to do all other religious actions Heb. 5. 1. and to bring men tidings of Gods peace and grace and to blesse and instruct them in his Name See Exod. 18. 19. V. 18. For
was afterwards called Eden that is to say a place of pleasures for its situation and most happy qualities See 2 King 19. 12. Ezek. 27. 23. Amos 1. 5. Eastward in respect of those parts where Moses was when he wrote these things V. 9. The Tree of Life A certaine Tree in whose fruit God had put this vertue that it should keep mans body in a perpetuall and equall state of health life and strength free fâ—om diseases decaying and old age And besides he had set it there for a Sacrament of the subsistence and spirituall life of man in the grace and communion of the Lord so long as he should persevere in Justice and Obedience And to it is correspondent Jesus Christ in the heavenly Paradice Rev. 2. 7. and 22. 2. Of knowledge Another Tree by which GOD would make proofe of mans obedience or rebellion By which man might also know by experience his true happinesse if he persisted in innocency or his unhappinesse if he disobeyed this commandâ—ment of tryall joyned to the perfâ—â—â— law of Justice which God had imprinted in â—â—s soule V. 10. A river It seemes that it cught to bee understood of the Channell of two Rivers Euphrates and Tigris joyned together which by the confluence of these two Rivers made a great circuit within which on the East side was the Paradice and so the word going out doth not signifie the head or birth of those Rivers but the extent of their course out of the limits of Paradise above the which those two rivers were distinct like two heads and below it two more into which this great channell did branch it selfe V. 11. Pison It seemeth to be Pasis or Pasâ—tigris as the ancients called it which did â—un through plaine and low countries whereupon according to the signification of the Hebrew name it was more like a pond than a river Havilah That Countrie which was afterward inhabiâ—ed by the posterity of Havila of the Generation of Sâ—m Gen. 10. 29. not the other which was inhabited by another Hâ—vila which descended from Cam Gen. 10. 7. which is comprehended under the name Cus or Arabia spoken of hereafter and was on the west side of this Channell See Gen. 25. 18. V. 12. Bdâ—llâ—um the Ital. Pearles The Hebrew word is so understood by the most learned though others doe take it for Bdellium which is a most precious Gum which thickens into very cleare drops like pearles Num. 11. 7. V. 13. Gihen The name of the other branch which runne along the high Countrey and swiftly which is signified by the property of the name of Ethiopia the Ital. of Cus one part of Arabia which bordereth upon Mesopotamia V. 14. Hiddekel which is the river Tigris Dan. 10. 4. over against according to the Italian the English hath it Towards the East of Assyria V. 15. Keep it To hinder and keep the beasts from spoyling of it or hurting it through his Majesticall and awfull presence V. 17. Shall surely dye That is thou shalt be guilty of death and thy body shall from that very houre become mortall subject to infinite number of chances diseases languishments and old age continually decaying unto its last destruction and as for thy soule thou shalt be deprived of my grace and shalt in thy conscience feele my wrath and curse to the finall condemnation of eternall death and totaâ—l separation from me from my life and from my glory V. 18. Sayd It seems that this happened before Adam was lodged in the Garden Good nor agreeing with my decree to multiply man-kind through him by meanes of matrimony nor pleasing or commodious for him nor becomming the dominion which I have given him over beasts which are all coupled nor fitting for my service which ordinariâ—y is best performed in holy society and by vertue of it nor according to the pleasure and delight I take in communion V. 19. Unto Adam This name was given the first man by God himselfe Gen. 5. 2. and signifieth of earth or earthly 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth yet was this name appropriate unto man because that he only was apt to be instructed and humbled by his name Eccl. 6. 10. To see being willing by this meanes to establish him so much the more in the dominion which he had granted him a token or signe of which is to give and change his subjects names as he pleaseth V. 20. Gave not onely according to his censure but also with knowledge and reason for some hidden or apparent property which we may yet find in many Hebrew names Meet or correspondent that is of the same kind with distinction of Sex as in other creatures and by that meanes fitting to bee joyned in Matrimony V. 21. One of his Eve was formed not out of the head because the woman ought to be subject to the husband nor the feet because she must not be held as a slave nor trampled upon nor of the fore-part because she must not withstand nor of the hinder part because she must not be despised nor forsaken But from the side and from the middle of the body to shew the moderation which the husband ought to use in his superiority and the faithfull society they owe to one another V. 22. Brought her as a mediator to cause her voluntarily to espouse her selfe to Adam and to confirme and sanctifie that conjunction V. 23. This is now That is to say it being known to God and my self that amongst the other creatures I could not have a fitting companion to live with God hath now provided me one of the same nature as my selfe wih whom I may bee contracted in the most straight bonds of Matrimony See Ephes. 5. 30. V. 24. Therefore These doe seeme to be Moses his words and not Adams Leave That is shall become head of a nâ—w family being severed from his fathers and shall enter into a nâ—w society with his wife to which duty the naturall duties towards father and mother must yield not to be annihilated but to be brought into an inferior degree One Flesh as one person united in body in soule in covenant and indissoluble community V. 25. And were not Because that the soule being as yet in its originall purity there did not appeare in the body especially in the instruments of generation any spot of sin nor filthinesse of concâ—piscence nor discomposednesse of brutish motions and thoughts which are the true causes and objects of sâ—ame And not the body in its pure naturall nakednesse which is a glorious example of Gods works which being also by Christ re-established in perfect holinesse may at the happy Resurrection appeare in glory without any other ornament or garment but that of the image of God see 2. Corinth 5. 3. Rev. 3. 18. CHAP. III. VERS 1. THe Serpent Moses in all this historie under corporeall and sensible things doth comprehend the spirituall and invisible And by the Serpent naturally crafty
Iudah Iudg. 1. 8. But there remained yet the rock of Sion and one part of the city which David tooke in his time 2. Samuel chapter 5. verse 7. CHAP. XVI VERS 1. BY Iericho See Numb 22. 1. The water It might be some particular place called by this name which is specified because that the Easterne border of the Ephramites did not extend it self all along that part of Iordan which carried the name of Iericho yea onely to this place as it appeareth in the eighteenth chapter of Ioshua and the twelfth verse From the bounds of Benjamin which bordered with Ephraim V. 4 Manasseh The halfe of this tribe which had not had its share beyond Iordan V. 5. On the east side Namely on the North-east side V. 7 To Jericho Within the Territories thereof for otherwise the city of Iericho fell to Benjamins lot Ioshua the eighteenth chapter and the one and twentieth verse CHAP. XVII VERS 1. FOR he was Though hee was the first borne yet Ephraim which was the youngest was preferred by Iacobs appoyntment Genesis the eight and fortieth chapter verse the tenth As well in dignity being first drawne in the division As also in great largenesse of Countrey proportioned to the greater Number of Ephraims issue Because he was Wherefore they freely archieved the conquest of the land which Moses had given them Numbers 32. 39. and for the same reason they were chosen by him to inhabite in that place to stand as it were in defence of that dangerous frontier Gilead The one halfe of it as it appeareth Deuteronomy chapter 3. vers 12 13. V. 2 By their Whereof each one was a head of a nation which carried their name V. 5 Ten portions Five for the five brothers verse the second and five more for the five daughters of Zelophelâ—d the son of Hefer who was the sixth brother V. 6 The Daughters In this Tribe the division was not made onely according to the number of the males as in other Tribes but also of the females V 10 Met together The Italian Bordered These two Tribes descending both from one Patriarch Joseph being joyned together for otherwise if you did divide them Manasseh bordered upon the other two tribes V. 11 The Inhabitants who because they could not be driven out were brought into bondage as it is said afterwards V. 12 Would dwell Resolved to stand upon their owne defence to be admitted to capitulation that they might dwell in their owne Cities V. 14 The children Namely of the two Tribes Ephraim and Manasseh One lot They did indeed receive two severall portions but they would say that they both were worth but one in regard of their great multitude and that one of their tribes was sufficient to people them both especially seeing that a great part thereof was yet enjoyed and possessed by the Canaanites V. 15 To the wood Countrey It was some great wood between these two tribes V. 16 The hill The hilly part which wee have hitherto conquered and as for the plaine the Canaanites have the advantage of us by reason of their warre Charets Judges 1. 19. and 4. 3. Of Iron It was thought they were Charets for warre the axle trees armed with Iron-hooks and trimmed up every where with Iron both for offence and defence V. 17 Thou shalt not have As there is good reason thou shouldest have as much land as two Tribes so thou must employ a double strength in conquering of 〈◊〉 V. 18 For it is The Italian If it be If the rest of the countrey be a wood the best remedy is to cut it Thou shalt drive out with the help of God which will not faile thee so that thou employest thy sâ—fe in it valiantly and put thy confidence in him and his promises CHAP. XVIII VERS 4. DEscribe it Thou shalt take a note of the countrey and of the situation of it the bignesse of it and number of the Cities and Castles to make the shares equall V. 6 Yee shall therefore Joshua's words to the Deputies which were already chosen The Lord that is to say before the Ark. V. 7 The Priest-hood They have their portions assigned them out of the things which are offered and consecrated to God in recompence of their service V. 19 The North bay The salt sea or lake of Sodome stretched it self from the North and South and at the two heads it did restraine it selfe into two great poynts whereof the Northern was the end of the Land of Benjamin and the Southerne one of that of Judah Josh. chapter 15. verse 2. and the mouth of Jordan which went out into this lake was Southernly in regard of the head thereof which was northerly CHAP. XIX VERS 2. BEer-sheba This City and that which followeth next were both but one City divided by some river or wall otherwise in stead of thirteen Cities there would bee fourteen See 1 Chronicles 4. 28. V. 9. The Inheritance See upon Josh. chapt 15. verse 32. V. 11 The River Called Kishon Judg. chap. 4 verse 7. V. 15 Bethlehem This is another City of the same name as that which was in Judah where the Lord was borne yet it is not the same Twelve the whole number of the Cities which are named is sixteen But we must imagine that amongst this number there were some which were not of Simeons portion but did onely border upon it V. 27 Cabul This is not the name of a City for then in stead of two and twenty there would be three and twenty but it is the name of some Countrey lying in the outermost bounds of Palestina 1 Kings 9. 13. V. 34 To Iudah Jordan was the Eastern border of this tribe and of all the rest of the Tribes which lay upon it untill it came to Judah V. 38. Nineteen See how this number must bee understood upon v. 2. 15. V. 47. Went up That is to say afterwards After the death of Joshua Judges 18. where Lesem is called Lais which was at the Northerne end of the Countrey whereby Dan is after set downe for the northerne head opposite to Beer-sheba the southern head V. 50. Built Repaired it from the ruines of the warres increased it and made it fitting for his own use CHAP. XX. VERS 1. SPake In a sensible apparition as Jos. 5. 14. or in a prophetick revelation V. 4 His cause The true relation of the fact for his owne justification Take him Namely if they doe not find him guilty of wilfull murther V. 8 Assigned Confirmed and ratified that which was already appoynted by Moses Deuteronomy 4. 43. V. 9 Untill hee Till that after the death of the high Priest he did present himselfe before the great assembly of the people to be re-established in his owne house under the security of publike protection after his innocence was made knowne and the avengers wrath abated and qualified CHAP. XXI VERS 11. OF Anak The Italian hath it Anoe commonly called Anak V. 12 The fields Beyond the two thousand cubits
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
but according hee doth not meane that it depended on his will but that Gods determined scourge should not cease untill Elias had taken away the occasion of Gods wrath 1 Kings 18. 41. and that afterwards hee might with a good faith desire God to releive his people V. 3. That is which by direct line runs into Iordan V. 9. I have commanded I have within my selfe decreed it so and will inspire the womans heart that shee shall performe it V. 12. A cake poore folkes bread made in haste and ill baked and dressed The meaning is I doe want bread and dy that being eaten we have nothing left us to live on and must wholly referre our selves to Gods will V. 15. Many dayes the Italian hath it a whole yeare or for many dayes V. 18. What have I wherein have I offended thee or wherefore thou being a godly man and one of Gods Prophets art thou come into my house who am a poore sinfull woman to the end that knowing my sinnes thou mayst draw Gods judgements upon mee or why doest thou grieve me with thy presence which reproveth me for not having amended my selfe through thy words and conversation see Luke 5. 8. V. 20. Hast thou words of wonder as wondering that God should comprehend this woman within the common calamity seeing one would imagine the presence of his Prophet the dispencer of his graces and mercies should be a safegard unto her V. 21. Stretched himselfe as well to expresse the servencie of his prayer as the desire hee had to make him even partaker of his owne life see 2. King 4. 34. CHAP. XVIII VERS I. The third yeare after that Elias had hid himselfe from Ahab 1. King 17. 3. for that drought lasted three yeares and six moneths Luk. 4. 25. Iam. 5. 17. V. 10. The Kingdome other Kingdomes and nations V. 12. Carry thee by a swift and supernaturall motion which did often befall the Prophets Eze. 3. 12. 14. Acts. 8. 39. feare and therefore deserve to have thee save mee from this danger V. 17. That troubleth being the cause of this drought and other evills by meanes of thine imprecations because thou wilt not submit thy selfe to the common order in matter of religion and of Gods worship V. 19 All Israel the generall congregation of the deputies of all the communalties of the people the groves these were the ministers of some false oracle or of the idolatry practised in Ahabs grove 1. Kin. 16. 33. which notwithstanding did not come being peradventure forbidden by Iezakel V. 21. Between two or between two thoughts whether you shall serve God or Baal Standing in suspence which of them is the true God for it is likely that if you were throughly perswaded which is the true God you would serve him only Hee speaketh thus because that in the calves they presumed they served the true God see upon Exod. 32. 4. 2. Kings 10. 16. 31. answered him not either through confusion and compunction of the spirit or through perplexity not knowing as yet what his intent was or for feare of Ahab V. 22. I only publick defender and maintainer of Gods pure service for the other prophets had hidden themselves V. 24. Let him be God let him be acknowledged and worshipped for the only true God V. 26. I capt Idolaters actions in their Sacrifices imitating the motions of holy joy and zeale used in true service of God 2 Sam. 6. 14. Psal. 26. 6. Or else by these motions they would make shew of being possessed by a Divine Spirit and ravished into propheticall extasies see vers 29. V. 28. Cut themselves see upon Lev. 19. 28. V. 29. Prophesied faigned as though they had been ravished in minde by distracted gestures see 1 Sam. 18. 10. Of the offering the daily offering aâ— even Exo. 29. 39. An observation which peradventure was observed by these Idolaters that regarded or gave any heed V. 30. Repaired it is likely that upon the top of Mount Carmel there had been an Altar erected to the true God according to the common custome of high places and that it had been overthrown by the Idolaters V. 31. Twelve in token that all Israel in it twelve tribes was to be united in the worship of the true God V. 32. He built for the use of that time being an extraordinary time and use which was permitted especially to Prophets and other persons who were inspired by God see Exod. 20. 24. V. 33. Powre it out to take away all suspition of any hidden fire or to make the miracle so much the more worthy manifest and unreproveable V. 36. At thy word by thine expresse command V. 37. Thou hast give them now the Spirit of repentance as thou hast heretofore forsaken them and let them goe astray Isa. 63. 17. Others and doe thou turne there hearts back namely from Idolatry V. 38. Fell an ordinary signe of God approbation in matters which concerne his service Lev. 9. 24. Iudg. 6. 21. 2 Chron. 7. 1. of the Lord created by him miraculously V. 40. Slew them by speciall revelation of Gods will touching the Prophets personall execution of this businesse for howsoever those Prophets did justly deserve death Deut. 13. 5. and 18. 20. see 2 King 10. 25. V. 41. Get thee up the scourge of drought is ceased the principall cause being taken away which had provoked Gods wrath wherefore rejoyce there is me thinks I heare it the thing is as certaine as if it were present V. 42. Down upon the earth an action of most humble and servent prayer by meanes of which God had determined to grant the benefit V. 43. Towards the Sea whence great vapors arise which breed clouds and raine V. 46. The hand he was filled with and driven by a supernaturall strength and agility to over-runne the speedinesse of Ahabs waggon CHAP. XIX VERS III. FOr his â—ife or according to the motion of his soul that is to say according as Gods Spirit did move and drive him V 4. I am no better that I should live longer then they It may bee that having had some revelation of his taking up into heaven and being now weary of living he did desire God to take him unto him aâ—cording to the ordinary custome and manner of men without any further delay V. 7. The journey into which the Spirit driveth thee Now he is commanded to eat for to fulfill natures order of which God is the author and to this small quantitie of food there is a miraculous increase of vertue given to shew Gods omnipotoncie above all order when it pleaseth him V. 8. In the strength not naturall but by miracle infused into and added unto this food V. 9. What dost thou a loving reproofe of Elias overmuch feare which had caused him to forsake his vocation V. 11. Passed by he caused the signes of his glorious apparition to passe before him amongst which the violent and terriable ones were but only preparatives and fore-runners to dispose the Prophets
ordinary kinde of speech to signifie perpetuity as amongst men there is a difference between things that are but for a time and things that are for life V. 6. Prosperitie the Italian quietnesse that is to say ease and prosperity I said by a motion of carnall security though faith have no promise made unto it of exemption from all punishments trialls or exercises V. 7. My mountaine my Kingdome whose chiefe seat was in Sion Diddest hide that is to say thou diddest suspend the actuall influence and communication of thy grace V. 9. What profit he speaks after the manner of man as Psal. 44. 12 the meaning is canst thou out of my destruction reap the fruit and obtaine the end of thy glory in thy Church see upon Psal. 6. 5. Isa. 33. 18. In my bloud namely my violent death inflicted upon mee for a punishment which being joyned with the feeling of Gods wrath cannot produce in man the effect of praysing God voluntarily see Psal. 39. 11. Now all believers have alwayes abhorred such a kinde of death before they were reconciled to God and had a true feeling of his grace V. 12. My gloris that is to say my tongue or my soule Psal. 16. 9. PSAL. XXXI VER 1. IN thy righteousnesse namely thy upright and invariable truth and firmnesse of thy promises and covenant or thine equitie which consists in righting of those who are wrongfully oppressed V. 5. Redeemed mee that is to say my soule is thine because thou hast redeemed it from eternall death and therefore living or dying I will by an assured faith put it into thine hands being sure that it cannot perish but that thou wilt turne all mine evills and disastrous chances to my salvation V. 6. That regard that are given to Idols which have no God-head in them but that which the Idolator doth falsly attribute unto them nor power but what the Devill deceitfully doth lend them or generally those that put their trust in any thing but onely in God V. 8. Thou hast set thou hast established mee in a peaceable and secure estate V. 10. Iniquity the Italian my paines Hebrew mine iniquities because that death and all miseries proceed from sinne the Scripture doth often confound the names of the cause and of the effects V. 11. A seare by reason of horrour and griefe as if I were a person struck with some extraordinary curse of God V. 12. A broken vessell a broken potsheard or some old forsaken peece of tile V. 15. My times thou rulest and governest my whole course of life thou settest down how long it shall last and disposest and orderest all the passages of it V. 17. Let them be silent or let them be rooted out V. 20. Hide them thou settest them in safety in a place that is secure and hath an inviolable priviledge of freedome A kinde of speech taken from Princes secret and withdrawing Chambers which are sacred places From the strife from false accusations and calumnies from cruell slanders and from being wronged and insulted over V. 22. In my haste the Italian in my errour or hastinesse when I have by my calamities beene transported into irrigular thoughts and unseeming words PSAL. XXXII THE title Maschil this word is often found in the titles of Psalmes some hold it was some particular kinde of penning others expound it a Psalme of instruction or made by some wise and understanding body and therefore fitting to give instruction to others V. 1. is covered a figurative terme taken from the filths and ordures which men cover because they may not annoy and be loathsome to mens view so God cloatheth man with Christs justice and innocencie that hee may not bee moved to wrath and to reject him by reason of sin which would otherwise appeare in him but that he may receive him into favour beholding him in and through Christ see Gal. 3. 14. Rev. 3. 18. V. 2. No guile namely hypocrifie and dissimulation which is incompatible with true and justifying faith 1 Tim. 1. 5. V. 3. Kept silence when I have not disburthened my conscience by a sincere confession to God and have not with prayer sought the true meanes to obtaine grace My bones all my strength hath been destroyed and hath failed in me My roaring whilest I have done nothing but complaine grieveously for mine afflictions and have not sought a remedy for the cause of them which is sin not yet healed by thy grace V. 4. My moisture or greennesse that is to say all the moisture and substance of my body hath been consumed and dried up either by some burning disease or by the feeling of Gods wrath and all the vigour and gladnesse of my soule hath been quelled with the fire of thine indignation see Psal. 38. 3. 4. V. 5. The iniquity namely so much of sin as was criminall and deadly in thy sight for God after hee hath pardoned doth yet reserve unto himselfe the fatherly correction of a sinner and the curing of the wound and disease of the soule by many calamities by which David himselfe had been visited see Psal. 39. 12. 109. 24. V. 6. For this namely being taught and induced by mine example to put full confidence in thy mercy he shall desire it at his need When thou mayest that is to say whilst thou givest a man time and scope of repentance before thou dost pronounce the irrevocable sentence against the obdurate sinner and before thou hast taken thy spirit and grace from him either during his life or at his houre of death see Isa. 55. 6. John 7. 34. 8. 21. Heb. 6. 6. in the floods namely in great and generall calamities V. 7. My hiding place refuge and safeguard thou shalt compasse me thou shalt on all sides give me occasion to prayse thee and rejoyce in thee Or thou shalt give all thy people occasion by being participants of my deliverance to yeeld thee solemne thanks and make a publick rejoycing therefore V. 8. I will Davids words to every beleever With mine eye to guide thee and for to have a care of thy salvation V. 9. Least they come c. the Italian otherwise they will not come c. thou canst not rule them nor have any service of them before thou hast tamed and bridled them Others translate it that they may not come neere unto thee namely to doe thee any harme PSAL. XXXIII VER 1. IS comely that is to say it is their proper dutie fitting for their state and acceptable in their mouth and wherein hypocrites and wicked men ought to have no part for they prophane Gods name in what manner soever they take it Psal. 109. 7. Prov. 28. 9. Zach. 11. 5. V. 3. A new song that is to say sung with such fervencie as new things use to bee sung Or alwayes new according to Gods grace which never waxeth old Or sung by the motion of the new spirit of grace which doth not so much looke after the old benefits of the creation as
14. 6. The eyes like a man that hath lost his way or is besides himselfe that knoweth not where he is nor where he shall find that he looketh for nor from whence he shall have any ayd V. 26. Is not good All manner of injustice though it be but for a small summe and all unjust punishment though it be but slight and no way concerning life is condeninable in a Magistrate or publike officer V. 27. An excellent spirit The Italian Of a reserved spirit That is to say he is discneet and moderate Others of a coole spirit that is to say slow to wrath Others he is seldo me angry CHAP. XVIII VERS I. THrough desire a man having separated himsolfe seeketh and inter meddleth with all wisedome The Italian he that separateth himselfe seeketh his owne desires and scorneth all law and reason The note That separateth Namely from God and from his pure service from the communion of the Church as those wicked men that were excommunicate and accursed among Gods people by reason of their wicked life See Ezech. 14. 7. Hos. 4. 14. and 9. 10. Judg. 19. Seeketh That is to say doth with an unbridled desire runne after his owne lusts shaking off all feare of God and respect to his Church Scorneth Falleth at last into the abysse and bottome of all impiety which is bold prophanenesse V. 2. But that Namely to produce dayly effects of his inward folly V. 3 Contempt Namely of God and men V. 4. Are as deep Are of a deep and prefound understanding abounding in reasons and have not onely a vaine lustre and slight appearance of truth or grace Or they never failo in his mouth which is as it were a lively spring out of which they issue V. 8. Are as wounds The Italian Seeme pleasing Either in regard of him to whom he beareth the tale covering the gal of his maline under the hony of that affectioÌ„ which he pretendeth to be the cause of his relating such things unto him and not concealing of any thing which may concerne him Or in regard of him by whom he makes the tale faigning himselfe to be his friend to gaine the more beliefe and the better to colour his sayings They goe downe that is to say they pierce or penetrate into the heart of him to whom they are spoken Or him whom they are spoken of causing a deadly hatred and persecution against him V. 9. Is brother That is to say they are like to one another for the one getteth nothing and the other wastâ—th what he hath aheady gotten V. 10. The name of That is to say he himselse being called upon in time of need V. 11. Is his strong His fence and strong hold in all dangers and necessities V. 14. The Spirit The vigour firmonisse and alacrity of the soule doe uphold and beare up a man in his corporall infirmities but if the soule yeeldoth to griefe the body hath no comfort V. 17. Seemeth just the Italian Hath right That is to say seemeth to be in the right untill the other parties reply be heard and therefore it is needfull to heare both parties if one will not erre in giving judgement V. 18. Contentions Namely in the dividing of inheritances and the like Betweene the mighty Amongst whom justice cannot so freely be executed as amongst meaner people V. 19. A brother Ordinarily the contentions and hatreds of brethren or those which are neere of kin being exasperated one against the other are irreconcileable Good things comming to be the worst when they are once corrupted mans wickednesse leaping from the one extreame of duty to the other of offence V. 21. Are in The life safety and good of man doe oftentimes depend upon the wise and right use of the tongue and upon the contrary use his death and ruine They that love it That is to say they that are inclined to much speech or utter whatsoever commeth in their mouth giving way to that naturill infirmity V. 22. A wise Endowed with fitting qualities according to Gods ordinance CHAP. XIX VERS I. PErverse Though he be rich and mighty V. 3. Perverteth Causeth all what he undertakes to goe backwards and all his enterprizes and affaires to have an evill successe Against the Lord As author of his calamities which he ought to impute only to himselfe V. 6. will entreat the savour the Italian doe reverence namely for ceremony or for feare without any love but liberality is that which gaineth the hearts inferring that power alone cannot gaine nor obtaine that so much desired and sweet bond of love in the hearts of men which love being one of the necessariest foundations of a just domination must begained by benefits V. 7. His friends namely those which were his friends in prosperity who are called friends of fortune They are wanting That is to say no man hearkneth to him nor gives him any favourable answer Others the words namely of a poore man doe not prevaile V. 8. Loveth Because that the good and happinesse of the soule dependeth upon true wisdome V. 11. To passeover That is to say to take no notice of it but to forget and forgive it V. 13. A continuall dropping A very noisome thing which at the last consumes and wastes the husbands life and health V. 16. Despâ—seth He that lives carelessely and is indifferent in his wayes without â—eeding what he doth See Lev. 26. 21. Oâ— he that taketh no care to rule his actions according to the will of God V. 18. Let not thy soule c. the Italian But undertake not thou to slay him That is to say chastising him moderately by way of correction but not to death V. 19. Deliver him Namely from the danger or the punishment which he is fallen into through some notable excesse committed by reason of his immoderate wrath The meaning is that it is better to let him suffer the evill which he hath deserved and drawn upon himselfe that he may thereby amend for pitty in such a case is hurtfull both to him and others V. 22. His kindnesse That is to say liberality amongst worldly men is but a meere kinde of merchandizing giving a little to receive much but a poore man who hath nothing to give is more to bee commended then such false benefactors V. 24. In his bosome or in his arme-pit Not so much Hyperbolicall termes to shew that even hunger it selfe is not able to put away his sloth from him V. 25. Smite That is to say magistrates ought by severely punishing of those who transgresse boldly and maliciously to give example and instruction to those who erre through ignorance and weaknesse But as for the wise reprove them only and it is sufficient V. 26. Chaseth away Namely that through his dissolute life spending all the meanes causeth his poore widowed mother to sell her house and forsake her habitation wherein she had spent all her former dayes V. 28. Devoureth the Italian Swalloweth that is to say he feedeth upon
â—ay come that thou wilt not bee able to be bountifull doe it therefore whilest God affordeth thee the meanes to doe it Gal. 6. 10. Or seeing thou art not sure not to fall into povertie be charitable that in adverse times thou mayest have charitie used towards thee either by God or men Luke Chapter 16. ver 9. V. 3. If the clouds The Italian When the Even â—s the clouds after they are growne thicke doe dissolve and powre downe their water upon the earth so the covetous man is at last constrained by death to leave all for death makes man like a tree digged up by the roots which beares no fruit and remaineth so for ever V. 4. Hee that Even as the Husbandman that will stand too strictly to watch the just time and perfect opportunitie may lose the season wherin he ought to doe his businesse So hee that hath too many carnall respects loseth his time of well doing which he cannot recover when he will V. 5. The workes That is to say the Councells and secret dispositions of his providence which determineth of the casualties of this life and of the houre of death wherefore doe thou good at all times that thou mayest not be surprised V. 6. In the morning Namely at all times and upon all occasions Sow That is to say doe deeds of charitie which are the seeds of the harvest of eternall life a Corinthians 9. 10. Galathians 6. 7. Shall prosper The Italian Shall happen best This is spoken either in regard of men whereof some are more thankefull than others or in respect of God who amongst diverse objects of Charitie doth oftentimes present some to men that are very precious in his sight for love of which he doth proportionably increase the reward See Matthew 10. ver 41 42. Heb. 13. 2. V. 7. The light Even as the sweetnesse of this life is in worldly men quite overthrowne by their thinking upon death from which there is no returne So in the faithfull it must bee qualified by the same meanes that they may judge of the said sweetnesse rightly and not set their affections too much upon it but in time dispose themselves to a happy end The twelfth Chapter in the Italian begins at this ninth Verse V. 9. Rejoyce It is lawfull and seemely for thee to enjoy the flower of thine age and therein follow thy naturall delighâ—s so thou alwayes keepe the feare of God in thine heart and remember his everlasting judgment not to licence thy selfe to do evill nor to use any excesse in that which of it selfe is good and lawfull Eccl. 3. 12. V. 10. Are vanitie That is to say short and transitory and doth not come againe therefore man may lawfully enjoy it whilest God doth permit it CHAP. XII VERSE 1. THe evill dayes Namely old age which being grievous and burthensome enough of it selfe by reason of the diseases it brings along with it there is no reason it should be overburthened or oppressed with bitter Repentance for youth mispent Or his meaning is that the securest way is not to put off amendment of life untill extreame old age at which time it is very hard to doe it and is seldome done then in truth and sincerity V. 2. The Sunne A figurative description of the defects of old age and by this first he meaneth the weakening of the superior faculties as the judgment the understanding the memory and the imagination And have the same correspondencie with the body of man as these celestiall bodies have with the earth The Clouds The defluxions which fall upon the breast and stomacke they likewise returning to the braine matter enough to breed more V. 3. The keepers Namely the hands and the armes Strong men Namely the reines The grinders The teeth Cease The Italian Shall faile Namely in number or strength Those that Namely the eyes V. 4. The doores Italian The two doores Namely the eye liddes shriveled and hanging downe in old men Is low Namely when the hearing grows weak which hearing is caused by two bones within side of the eare whereof the one stands still and the other moves like to two stones of a Mill. At the voice Italian At the sound Hee seemes to meane the dry cough with which old men are troubled doth break their sleepe The daughters of Musicke All the Organs of the voice will grow weake and dull V. 5. They shall bee The Italian Man shall bee That is to say the poore trembling old man shall be afraid to goe up into any high place for feare of falling downe The Almond Tree His head shall grow white The Grashopper His legges which were active and handsome Desire To eate and to enjoy their corporall pleasures See 2 Samuel Chapter 19. ver 35. Because At that age man runnes towards death and the grave The mourners Namely the deceased mans friends and kinred or the hired mourners according to the custome of those times Job Chapter 3. verse 8. Jeremiah Chapter 9. verse 17 shall goe about the hearse V. 6. The silver The golden These termes are to signifie the excellency of the Organs of mans body Cord A similitude taken from Wells to signifie the generall oeconomie and Fabrick of mans body by which if it be kept entire and in its just temper the body draweth life from the soule which is as it were the hidden spring of it and if that be loosed the body dies V. 7. The dust Namely the body which was at first framed out of the earth Shall returne For to appeare before him either to be gathered up into the mansion of the blessed or to be abissed into eternall damnation V. 10. Acceptable Or pleasing and delightfull to the soule V. 11. The words The word of God revealed by his holy Prophets is unto the Church not onely in stead of pasture but also in stead of an inclosure that it may not goe astray after false doctrines and vaine thoughts and inventions even as a sheepfold is for sheepe From one Which is the everlasting Sonne of God the Churches chiefe and supreame Shepheard Iohn Chapter 10. ver 1. 1 Peter chapter 5. verse 4. by whose spirit all the Prophets have spoken 1 Peter Chapter 1. verse 11. and 2 Peter 1. ver 21. V. 12. By these Namely by the words of wise men inspired by the Holy Ghost Bookes Of humane sciences the infatiable curiositie of which yeelds nothing even to the best wits but a labour altogether unprofitable for the obtaining of eternall happinesse V. 13. The conclusion The whole subject of this book is summarily comprehended in this point that man shall lead his life in the feare and obedience of God So that after this hee may enjoy everlasting happinesse subsisting before God through faith and innocency V. 14. Shall bring Hee shall cause every worke to come in at that judgment when he shall judge all secret things good or bad The Booke of the CANTICLE OF CANTICLES OR SONG of SONGS THE ARGVMENT AMongst
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
And by v 10 it seems may be conjectured that it is of the same frame subject and scope as the book of Baruch The History of Susanna THis narration and the next which Saint Hieâ—ome without any respect â—alleth fables were anciently by the Greekes joyned to the booke of Daniel though many powerfull reasons doe take away from them the quality not onely of Divine writings but also of true histories For first there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet seeing that hee is here called childe at which age he was indeed carryed to Babylon but in that small number of yeeres in which that name could be fitting for him the publike and private state of the Jewes in Babylon could not have attained to that peace authority and commodiousnesse as is set downe in this narration Besides that Daniel living in the palace and in the Kings service ordinarily and being afterwards employed in the chiefest affaires of the Kingdome it is not likely that hee could be an ordinary Judge of his people in quality of an Elder as it is here set downe The faining of another Daniel as some doe is also a presumptuous thing which overthrowes the authority of these writings chiefly grounded upon the name of the true Daniel and likewise there is not any proofe else where that the Jewes in Babyion had any absolute power in capitall judgements And finally the allusion of the Greeke names of the trees under which usannâ— is accused to have commited the fact certifie that this is some Greek's invention seeing that the Hebrew and Chaldean tongue in which the true Daniel wriâ— had no such resemblance The History of Bel and the Dragon THis Narration is also of the same make as the former altogether Apocryphall and fabulous as appeareth by that as is spoken in the true history of Danel concerning the reason of the hatred of the great ones of Babylon against him to cause him to be throwne into the Lyons denne altogether different from that which is here set downe The Prayer of Manasseh THis Prayer though pious and holy was never received nor seene by the Jewish Church and truly it is more likely to be a generall formulary of a great Kings Prayers or a repentant sinner a Prince as Manasseh who had beene King of Judah and therefore was taken prisoner and carryed to Babylon rather then a Prayer made by himselfe The first Booke of Maccabees THe title of this Booke is taken from Judas surname whose heroick acts for the deliverance of the Jewish Nation from Antiochus King of Assyris his cruell wicked perfecution is the chief subject of it and it is doubtfull what this word Maccabee signifieth which plainly appeares to be an Hebrew word some thinke it was a warlike title signifying Destroyer or Slayer Others with more likelihood hold that it was framed of foure Hebrew letters which were the first letters of these words Who is like unto thee amongst the Gods O Lord whereof Iuda had made his military motto taken from Exod 15. 11. for otherwise the generall name of that race of Priests whereby God delivered his people miraculously and afterwards governed them untill the time of Christs comming in the flesh drew neer was the Asmoneans of the name of the father or grandfather of Matthias the father of Iudas Maccabeeus and his brethren And because this name Asmonean signifies in Hebrew Baron or great Lord it is likely that they kept it for a signe of a modest honour and domination which notwithstanding grew to the heighth of Soveraignty in Simon one of the foresaid brothers his time and afterwards of royalty joyned with the high Priest-hood in his successors Now concerning the author of the said booke whosoever it was it cannot be justified upon any ground that he was endowed with Propheticall inspiration because that a long time before that gift was ceased amongst the Jewes and therefore the booke cannot be put into number of the canonicall and divine it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other prophecies and also of a grave and pure stile though now in these dayes we have but onely the Greeke translation the Hebrew originall being lost The second booke of Maccabees THis second booke of Maccabees containeth two parts whereof the first is contained in the first Chaptâ—r and in a part of the second the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt to exhort them to celebrate with them at the appointed times the feasts of the Tabernacles and of the purification of the Temple Upon which letters there are so many difficulties in the times and persons that are mentioned therein and there is so little ground for the narrations of the holy fire found after the captivity of the Arke the Tabernacle and of the Altar hidden by Ieremiah that one may suspect them to be meere Jewish fables bearing no character of Scripture divinely inspired The other part which beginneth Chap. 2. v. 20. is the summary of a long story of Iason â—irencan of the persecutions of Antiochus and of the peoples deliverance by Iudas Maccabeus untill the discomfiture and death of Nicanor but amongst these there are divers things which doe not well agree with the first booke which is assuredly the truer and most certaine as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke Chap. 6. besides many other singularities and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture as the commending of Raziah who run himselfe into voluntary death Chap 14. and the false judgement which the author gives concerning Iudas sacrifies and prayers for the expiation of the misdeeds committed by some of his army to turne away Gods wrath from the whole body of it as if that had been done for their benefit who were dead for their owne sins Chap. 12 44 An opinion which hath neither ground nor approbation in holy Scripture wherein there are no sacrifices nor prayers appointed to be used for the dead And therefore with very good reason this booke which is but an â—pitome of a history which is not holy and is penned in a stile no way agreeing with Gods spirit was rejected amongst the Apocrypha of least esteeme FINIS THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT MATTHEW GOD who would have his law which was given by Moses and therest of holy doctrine which he had revealed by his Prophets set downe in writing by them hath also observed the same in the New Testament inspiring his Apostles by the same spirit which had formerly guided them when they preached by word of mouth for to indite bookes thereof by which it might be prescrved and transmitted to all ages in its originall truth and
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
day into quarters S. Iohn meant here by the sixth houre all that second quarter which ended the sixth houre namely at noone and that he meanes that these things hapned entring into the said quarter V. 17. Bearing See upon Mat. 27. 32. V. 19. A Title namely a little table upon which was written the pretended crime See Mat 27. 37. V. 21. The King which seemed to involve the nation in the fault or infamy of the punishment V. 22. I have as much as to say I will alter nothing words of contempt of all their respects V. 23. His garments namely his outward robe which was made of foure peeces of cloth sewed together His coat namely his inward coat which was covered with the upper garment Woven not cut out of a peece of cloth and sewed together but made all of one peece wrought with a needle or otherwise V. 25. By the Crosse Mat. 27. 55. and Marke 15. 40. it is said that they looked a farre of but it may be that having stayed some time a farre off they afterwards came neerer Mary the wife the Italian hath it Mary of Cleophas namely his Daughter as the ancients thought though it were the same that was called Salome Marke 15. 40. and so we should expound the precedent word of sister of the blessed Virgin for next of kindred For the blessed Virgia was the daughter of Matthat See upon Luke 3 24. V. 26. He saith as well to comfort his mother giving her Iohn for a sonne as also to honour Iohn â—etting him in his stead towards her Woman See upon Iohn 2. 4. V. 28. All things namely all his sufferings which were appointed by God and foretold by his Prophets were now even accomplished there wanting nothing but the last act of death I thirst an effect of the extreame paine of the body and a signe of the souls thirst scorched by the unspeakable feeling of Gods wrath upon finde the satisfying for which he had taken upon him V. 29. And they namely the souldiers and other assistants Filled it is likely that with the sponge full of vineger they also tooke a little bundle of Hyssope and made a kinde of a brush of it The Spunge was to bring the vineger to his mouth and the Hysope to sprinkle iâ— in his face according to the humane office which was done to sufferers See upon Mar. 27. 34. V. 31. The bodies whereby the ground according to the law would have bin defiled Deut. 21. 23. For that he gives the reason why the day before that Sabbath was a day of solemne preparation Mat. 27 62. Because the feast of the Passeover fell upon that day which feast was called the great day as Iohn 7. 37. Besought because that executions not lying in their hands they could not take away the bodies of those who were executed but only with the permission of the Roman magistrate Might be broken to hasten their death before vvhich they might not be taken downe from the crosse V. 32. With him namely with Iesus V. 34. Pierced to be sure that he was dead for the place in which the heart is infolded which is full of a waterish matter being opened man cannot live Now by this bloud and water is set forth the double benefit of Christs death namely the satisfaction for the sinne it selfe and the cleansing from the spot of sinne 1 Ioh. 5. 6. V. 35. He that namely I Iohn who write these things V. 36. A bone of him this was ordained concerning the Paschall Lambe which was the figure of Christ in the principall sense and also in this particular circumstance so guided by Gods will because Christ should die voluntarily Iohn 10. 18. without any hurt at all which might cause his death as that breaking of bones might have done This allegation may likewise be taken out of Psal. 34. 20. according to the secret meaning of the Holy Ghost aiming at Christ. V. 37. They shall this allegation is to no other end but to shew that Christ was to be pierced and not broken V. 39. At the first at the beginning of Christs publike exercising of his office V. 40. Wouâ—dit for haste because that the S 〈…〉 bath was comming on they did nothing but stre 〈…〉 over the body with those spices without melting of them expecting that they might enbalme him perfectly when the Sabbath was past to which purpose it should seeme the women also came Marke 16. 1. who it should seeme knew nothing of w 〈…〉 these men had done Though indeed Gods providence did hinder this perfect enbalming for the reason touched upon Marke 16. 1. The manner which was only to apply the spices on the outside either dry as they did here for haste or melted aâ— the fire 2 Chron. 16. 14. and 21. 19. Ier. 34. 5. with linnen clothes dipped therein as they did purpose to do at more leasureâ— without opening or emptying the bodies to fill them with spices as the Egyptians did See upon Gen. 50. 2. V. 42. Because of they made so much haste because they were afraid of being overtaken by the latter part of the day properlie called the preparation at which time they left off all manner of work at the least for an houre CHAP. XX. VER 1. MAry together with the other women mentioned by the other Evangelists who either through amazement or for fe 〈…〉 of not being beleeved did not report that which the Angell had told them that Christ was indeed risen againe but turned their words to have the Apostles come themselves See upon Mat. 28. 2. V. 7. The Napkin it was some kinde of linnen cloath wherewith they wrapped up the heads of 〈◊〉 men when they were buried See Iohn 11. 44. V. 8. And beleeved he began then to beleeâ—e that Christ was indeed risen againe whereas they should have knowne that before by the Scriptures but they did not understand them yet V. 11. Stood See upon Mat. 28. 2. the conciliation of the diversitie of the Evangelists in this narration and all the order of it V. 14. And knâ—w not being dazeled by divine power as Luke 24. 16. 31. and Iohn 21. 4. V. 16. Saith unto her and withall restored unto her the free use of her sight V. 17. Touch me not it appeares by Matth. 28. 9. that she both touched and worshipped him but Iesus perceiving her too much fixed upon this corporall presence and too much astonished at his resurrection instructeth her that she should not be too much tied to this presence of the body nor to beleeve that his resurrection should be the highest pitch of his exaltation and that he was to ascend up into heaven where he was to be sought and knowne by faith in spirit and worshipped in the full glory of his kingdom See Ioh. 12. 20. 23. 2 Cor. 5. 16. V. 19. At evening being darke night the Disciples met and after they had supped together they prolonged their discourses concerning the Lords resurrection untill such time
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
makes it more glorious and seâ—â— it in greater esteeme amongst men Sinners that is to say guilty and câ—lpable having not as yet receâ—ved he gift of absolution and pardon and being yet under the kingâ—â—me of siâ— V. 〈◊〉 By 〈◊〉 namely by vertue of thâ—t satisfaâ—â—ionâ— which he hath made to God by his death 〈◊〉 wrath namely from eternall damnation and punishment Matth 3. 7. Rom. 2. 5. The meaning is that as it is more easie to keep a man from execution that is freed and absolved by the judg then for to get a guilty man absolved and freed by the iudge so after we have received pardon which is the greater we ought much now to be perswaded that we shal be freed from the punishment which is the lesser and that we shall have all good things Rom. 8. 32. V. 10. By his life namely by him living and raigning and communicating his life to all his members Iohn 6. 5. 7 and 14. 19. 2. Cor. 4. 10. 11. V. 11. And not onely besides that we gloriously triumph over all afflictions thorow a certain confidence of the everlasting crowne Wee have also whereof to boast our selves to bee happy in the whole course of our lives by the present feeling of Gods grace V. 12. Wherefore a generall conclusion of the presedent treatie of justification by faith in which the Apostle breifely running over those things which he had said doth withall set doune the ground of them which is that God hath of his owne good will established Christ to be the head of grace and the spring of righteousnesse and life to all his elect thorow the impution of whose righteousnesse they are restored into Gods favour and concequentlie sanctified and glorified as Adam was made the naturall head and root of all mankind whereupon by his sinne imputed to al his Seed it was all under Gods curse deprived of originall righteousnesse corruption its whole naturall and subiect to death V. 13. For untill this originall corruption is verified by the effects of all mens actuall Sinnes in al ages even before the law of Moises which sheweth that there was before that another generall law namely that of nature the reliques of which doe yet remaine in man Rom. 2. 14. 15. against which Adam having actually sinned hath enfolded all his posteritie in the same fault and hath propagated originall sinne in it is not imputed that is to say is not reputed to be truely sinne which is nothing but a transgression of the law Rom 4. 15. 1. Iohn 3. 4. nor man is not called to account upon it to be therefore condemned to death V. 14. Neverthelesse he doeth moreover shew that there was an universall defect in all mankind against the said law which was imputed unto him to condemnation seeing they are all dead and that death is the reward of sinne Rom. 6 23. over them namely over little children who weare not come to the age of iudgment and consequently could not bee guilty of an actual deliberate and voluntarie sinne such a one as Adams was and yet for all that they are dead wherefore wee must conclude that there was in them some other sinne which is the originall sinne of him namely of Christ the second Adam the head of the spirituall off spring of this elect as Adam was the natural head of all men Now the conformitie of them both consisteth in this that either of them by the order of God justification hath communicated his estate to all his V. 15. But not though these two Adam the head of sinne and death and Christ the head of righteousnesse and life doe agree in this prosperity of communicating their conditions to those who are theirs yet there is great deale of difference between them First in that in Christ the power is all divine and therefore infinitely more active and effectuall and then also in the excellencie and abundance of gifts and good things which he communicates to his above all that which man had lost in Adam manie bee namely all men the children of Adam v. 12. The grace namely Gods mercie and good will which is the Soveraigne cause the gift namely the application and free imputation of Christs righteousnesse which is the meritorious cause by grace for love and by vertue of that perfect righteousnesse and obedience which Christ yeelded his father in his humane nature by which he hath merited and possesseth all his grace and love Matth. 3. 17. Iohn 1. 16. Ephes. 1. 6. Vnto many namely to all believers Gods spirituall children in Christ whereof he had spoken before V. 16. And not there is likewise another difference namely that Adam did indeed by his offence make all his posterity guilty but they have aggravated their iudgement by their owne proper and voluntary sins But Christ iustifieth not onely from the sin which proceeded from Adam but likewise from all other personall sins The judgment namely God proceeding as a iust iudge hath imputed this one offence of Adams to all his posteritie and hath condemned it to lose the state of originall righteousnesse and consequently life The free gift the Italian The grace the same God proceeding in his grace hath absolved all his elect from al their sinnes for to behold them just and innocent V. 17. For if this ought not to seeme strange for God hath infinitely more beene appeased in Christ then hee was offended and provoked by Adam Of righteousnesse namely Christs righteousnesse which is given that is to say imputed out of meere grace to all believers V. 18. By the righteousnesse of one by Christs perfect obedience God hath poured out his free mercy upon all men to absolue them from sinne and give them right to eternall life vpon all to all manner of persons indifferently though not to all universallie Or he means all those which belong to Christ. v. 15. 17. V. 19. Mary see v. 15 were made that is to weare reputed for such and doe as such appeare before Gods judgement Shall manie henceforward Christ having ben manifested and his righteousnesse fulfilled and preached to the world by the Gospell all those who shall receive it shall be reputed righteous before God in him V. 20. The law because he had said v. 13. that before the law of Moses sinne had raigned against the law of nature he doth now obviate an objection wherefore then was Moses his Law added Hee answeareth because the Law of nature might be restored to its naturall light and vigor and repaired in the breaches which ignorance forget fullnesse evil manners and erroneous opinions of men had made in it And that by this light of Gods law renewed in man and yet with stood by him with a greater malice then before his wickednesse should appeare to be growen up to the height whereby he might have no other way of restauration but onely to 〈◊〉 to Gods grace in Christ whose power overcomes all the power of sinne V. 21. Unto death shewing its
referred to Christ ought to be understood onely of the miseries and punishment of sinne wherewith he hath burthened himself and not of any guilt in him V. 4. And no man that is to say He cannot be a lawfull Priest in the Church unlesse he have his calling from God by the wayes and according to the Laws which he hath appointed V. 5. Christ as he is man he did not put himself into this glorious dignity and office and as he is the Son of God he hath no will separate from the Fathers who is the spring and originall of all things But he the meaning is not that the Sonne hath been made high Priest by these words of Psal. 2. but plainly that he was so made by the everlasting Father described by this circumlocution V. 7. Who namely Christ In the dayes whilest he was yet in the world in the course of his obedience and humiliation living a terrestriall and animall life opposite to the glorious and spirituall state of the celoâ—â—iall life see 1 Cor. 15. 44. 2 Cor. 5. 16. When he had this is to shew that the substance of Christs Sacrifice consisteth not wholly in his corporall death but much more in the torments and anguishes of the soul which he in his life time suffered for sinnes of the curse whereof he drank the cup in the unspeakable feeling of Gods wrath and in the inâ—â—â—able suspension of the sweet influence of Gods love upon his humanity With strong crying he â—â—â—th a relation to Christs last agonies and servent prayers which are set down by the Evangelists Uâ—to him namely to God the Father who might have freed him from the passage to death if his counsell to save the world thereby had not been against it Matth. 26. 33. Mark 14. 36. and likewise could after he was dead according to this said order make him live again by a glorious resurrection Was heard God having according to Christs intention in his prayer strengthned and born him up in his horrible terroâ—â—s conflicts and agonie Luke 22. 43. He feared which in Christ was aâ—â—er and plain naturall affection apprehending an unspeakable future evill and pain without diffidence vice or excesse V. 8. Learned he that is to say besides what he was in regard of his father by his own nature namely his everlasting Sonne he of his own wil took upon him the new quality of obedient servant Philip. 2. 8 and through divers degrees of sufferings was prepared for the last point of them which was the death of the crosse Or he tried in effect and felt how faâ— that obedience did binde him to which he had subjected himself by his office of Mediatour V. 9. Made perfect the Italiâ—an fully consecrated namely by his death in which he did not onely fulfill all things for us John 19 30. but he himself likewise came to the height of his priestly office having in himself the foundation of the beleevers salvation by his death and by his resurrection all the means to apply it unto them see Luke 13. 32. That obey him by true faith answerable to Gods calling V. 10. Called being after his death resurrection and ascension into Heaven really invested with his full power and his Priestly and Kingly dignity joyntly as Psal. 110. 4. it is said that he was installed in his priesthood sitting already at Gods right hand Psal. 110. 1. After the order of which Priesthood in its singular properties and circumstances Melchisedech was a signe figure and example Now even from this place the Apostle begins to shew in what Christs priesthood was different from the Leviticall which he will begin again to treat of more largely Chap. 7. V. 11. Of whom namely of Christ compared with Melchisedech And hard in regard of your dulnesse and incapacity Dull of hearing Stolid and of a dull apprehension in spirituall things like as for want of exercise the memâ—ers become benummed and stiffe see Matth. 13. 15. V. 12. For the time namely since you were first instructed in Christian Doctrine First principles that is to say the first rudiments and as it were the alphabet of Gods word V. 13. For every one high and profound Doctrine is no fittinger for those who are novices in matters of faith then solid food is for little children for that requires a strength equall and proportionable to apprehend and digest it by meditation wherein a spirituall judgement is necessary confirmed by much use and practice which such novices have not In the word namely in the doctrine of the Gospell whose subject is the true and onely righteousnesse of faith Rom. 1. 17. Or he knoweth â—ot yet how to 〈◊〉 which is the true pure and holy doctrine from that which is not V. 〈◊〉 Of full age the Italian accomplished a term signifying ripe age and one that is come to be a compleat man as 1 Cor. 14. 20. or one that is a good proficient in holy matters as 1 Cor. 2. 6. By reason of use by a certaine firme and permanent quality and faculty produced in beleevers by the holy Ghost by reason of a long and continuall practice and study Their senses namely their judgement and understanding CHAP. VI. Vers. 1. LEaving a terme taken from those which runne 〈◊〉 at publike sports when they first set 〈◊〉 The meaning is advancing ourselves to the utmost of our power beyond those first principles in the understanding of Christian doctrine Unto perfection namely to the highest degree of knowledge feeling and beliefe of these things to which man can attaine in this world beâ—itting persons who are of full age in the inward and spirituall man Eph. 4. 13. Phil. 3. 15. and by this means to the perfection reserved for the Kingdome of Heaven 1 Cor. 13. 9 10. Not laying againe returning no more as from the beginning to instruct and resolve you in the first grounds of the Christian Catechisme as in a doctrine which you have forgotten and is become unknowne and uncertaine unto you like a building which is wholy ruined and must be built up againe from the foundation Of repentance these are the heads of Christian doctrine which were taught little children and novices in a plaine lowly and rough manner From â—edd worâ—es namely from all actions of man out of Gods grace wherein consists spirituall death who are deprived of the life and light of Gods Spirit are vicious and corrupt and cannot bring forth any fruit of life Rom. 8. 6 13. Heb. 9. 14. V. 2. Of the doctrine namely concerning the signification vertue and use of the Sacrament of Baptisme formeâ—ly administred generally at certaine times Oâ— conceâ—â—ing the more common and necessary arguments of faith upon which were examined those who were baptized being of any growne age Or the fathers who presented their children to be baptized and answered for them upon these questions See upon 1 Pet. 3. 21. Of laying 〈◊〉 which was a ceremonie joyned to baptisme for a signe of blessing and consecation
they ought to rise againe to be judged some to death and damnation others to rewards and everlasting Crownes CHAP. XII Vers. 1. APpeared Here begins the second propheticke part of this Book which containes the executions done upon earth of those celestiall decrees which were described before A woman many circumstances induce us to understand this Vision of the Jewish Nation and of that which hath befallen it since the Birth of Christ. Clothed the Italian environed that is to say A Nation honoured with the glorious Title of People of God environed with his presence light and grace Under her feet that is to say whose sight in the world was very variable in increases prosperities decreases failings appearings again c. even as the Moon A crown this is clearly meant by the twelve Tribes see Gen. 37. 9. V. 2. With childe that is to say having the promises of the Messias whose comming she had long before conceived by faith and the time of the accomplishment whereof drew neer Cried this may be referred to the dolorous state into which the people of God were brought about the time of Christs comming being oppressed by the Roman Empire and sighing after their deliverance by the Messias V. 3. A great A figure of the Prince of devils working by the Roman Empire described Rev. 13. 1. with the same heads and hornes to suppresse Christ at his Birth which having been first attempted by Herod made a King by the Romans was afterwards prosecuted by their Magistrates induced thereunto by the Jewes even to his death V. 4. His tail A figurative description of the apostasie of one part of the Angels adhering to the head of it And did cast them that is to say which part he drew after him in the societie of his rebellion whereupon it was for ever banished out of Heaven Jude 6. V. 5. A man-childe namely Christ Jesus in respect of his humane nature Isai 9. 6. Was caught up Though he died yet was he not devoured by the devill but did rise again and was taken up into Reaven in glorio V. 6. The woman this seemes to point at the dispersion of the Jewish Nation without any forme of common-wealth of its own or of any Church without any grace or blessing of God or food of the soul in which miserable state it is notwithstanding preserved untill the time of its last conversion A thousand that is to say a certain space of limited and prefixed time as the three yeares and an halfe of Antiochus his persecution were Dan. 7. 25. and 12. 7. V. 7. There was war A figurative description of the devils judgement renewed by Christ glorified who hath been made the true Michael and Head of the Angels see Luke 10. 18. John 12. 31. V. 8. Their place that is to say they were everlastingly banished from it V. 9. The devill that is to say a slanderer of God to men Gen. 3. 5. and slanderous and malicious accuser of men to God verse 10. Satan that is to say adversarie and accuser Zech. 3. 1. V. 10. Is come that is to say God hath undertaken to save those who are his perfectly and to reigne powerfully in the person of his Son having beaten down the tyrannicall usurpation of the devill V. 11. By the bloud that is to say opposing against his accusations Christs most perfect satisfaction for their expiation Rom. 8. 33 34. and persevering untill death in the faith and confession of Christ. V. 12. To the inhabitants of the Italian hath it to thee O earth other Texts have it To ye that inhabit the earth and the sea That he hath but namely to execute the rest of his rage against Christs kingdom before he be eternaly shut up in hell V. 13. He persecuted this seemes should be wholly understood of the desolations of the Jewish people after Christs Ascension into Heaven V. 14. Two wings A figurative description of the miraculous meanes by which the remainder of the Jewish Nation was saved from the Romans rage see Matth. 24. 22. Of a great it being a very certain thing that there is a kinde of Eagles of an unmeasurable and prodigious greatnesse Nourished that is to say maintained in her being A time that is to say A year two yeeres and halfe a year which are the thousand two hundred and sixty dayes of vers 6. V. 15. Cast out of that is to say did raise up great persecutions against the Jewes on every side V. 16. The earth the meaning seemes to be that the great commotions in the Roman Empire did cause them to let the Jewes alone in rest and that they did not utterly destroy them V. 17. With the remnant namely with those few Jewes which were converted to the Christian faith upon whom began the first persecution against the Church CHAP. XIII Vers. 1. SAw This Vision hath a plain relation to the Roman heathenish Empire to which may be applied many qualities of that of Antiochus Dan. 7. 8 20 21. Out of the sea figure of the world for its vastnesse confusion and continuall agitation A beast namely an Empire and state according to the propheticke stile Dan. 7. 3. and 8. 3 4 20 21. Ten hornes This is attributed to heathen Rome conformable to that which is said of the kingdom of the Seleucides and Antiochus Dan. 7. 7. and is expounded Revel 17. 9 12. The name he seemes to have a relation to that there was a God-head attributed to the Citie of Rome and it was called The everlasting Citie head of the world c. V. 2. A leopard The three severall figures of the Beasts which represented the Monarchies of the Chaldeans Persians and Grecians Dan 7. 4 5 6. are all put together to describe Rome as if it were a gathering together of the tyrannie crueltie and ravenousnesse of all the former Empires Gave him in as much as by Gods permission the devill is prince of the world and of the adverse part to God and to his Kingdom he made this Empire as it were his great Lieutenant and gave it all the meanes as he himselfe had to obtain maintain encrease and exercise his tyrannie see Luke 4. 6. V. 3. One of it is likely that here is meant one of the seven formes of Government of the Roman Empire namely that of the People and Senate which was subverted by the Emperours see Rev. 17. 9. And his the Italian but his that is to say this so dangerous alteration did not for all that overthrow the state of Rome yea the Monarchie confirmed it and made it flourish and powerfull as before V. 4. Worshipped that is to say the Roman Empire did greatly confirme and amplifie the worship of idols in which the devill is alwayes worshipped Rev. 9. 20. V. 5. There was given that is to say God by his secret Providence suffered it to rise to a great height of commanding and threatning even to opposing it selfe against God and his kingdom and to