the fathers side and that his grand mother only was a Manassite But whether he were adopted into that Tribe or whether hee joyned himselfe with his kins-folks the Manassites in this enterprise he was always numbred amongst theÌ„ Thereof from the Amorites v. 39. called also Geshurites and Sirians or Arâ—mites 1 Chro. 2. 23. V. 42. Nobah This man is mentioned no where else but it is very likely â—hat he was some of the heads of the halfe tribe of Manasseh CHAP. XXXIII VERS 31. BEne-Jaakan A name abbreviated from Beeroth-Bene-Jaakan the wels of the sons of Jaakan Deu. 10. 6. V. 44. Jie-Abarim The Italian hath it The tops of Abarim see upon Num. 21. 11. V. 45. Dâ—bon Gâ—d It should seeme that this place was so nâ—med after the country was conquered to dist 〈…〉 nish it from another Dibon which fell to Reuben Jâ—s 13. 17. V. 49. Abel-shittim The plaine of Shittim and it seemes to be the same place which is plainely called Shittim Num. 25. 1. CHAP. XXXIV VERS 3. SAlt sea The sulphurous and bituminous lake of Sodom see Gen. 14. 3. Contrary to the other lakes of Palestine which are of fresh water Eastward at the end of this sea of Sodome the Eastern and Southerne bounds 〈…〉 ll mâ—eâ— V. 4. Hazar Addar Jos. 15. 3. there are two distinct Cities Hâ—zâ—â—n and Addar it may be they werâ— two neighbouring Cities or but one City divided into two paâ—ts whâ—reby the names come to be joyned V. 5 The River The Italian The torâ—ent a little river which pâ—rted Palestine and Egypt went out into the sâ—â— â—t a City called Rivâ—cotura and is called Sihor Jos. 13. 3. which in the Hebrew is the same name as Nilus wherefore some beleeve that it was a branch of it but the distance of the place will not suffer it At the sea namely the Mediterranean sea called here below the great sea to make a distinction betweene it and the lakes of Palestina which are also called Sâ—as V. 6 For a border The Italian The great sea and his borders the meaning of these words may be that the sea did bound the land of Canaan on the Westerne side from one end to the other to the bounds of the Country Northward and Southward Or that within this bound were contained the circumstances of the sea it selfe as certain Islands and some way within the sea according to the custome of the Countries bordering upon the sea and other waters having therein right of fishing custome passage c. See Jos. 23 23 27. and 15. 12. V. 7. Hor This is another Hor and not that which is spoken of Num 20. 22. where Aaron died for that was â—n the East side of Canaan and this on the North side and it seemeth to be the same as is called HermoÌ„ Deuter. 3. 9. Jos. 13. 5. and was a long ridge of hils wherof one part peradventure was called Hor the other parts Senir Syrion Sion Misai Deu. 3. 9. and 4. 48 Psâ— 42. 6. and therfore he generall name is also sometimes expressed in the plurall number Hermonim that is to say the Hermonian hils V. 11. On the East side of Ain The Italian hath it Over against the fountain the Ancients have here understood the great and delicious fountain Daphnis which was neere unto Antioch and is here calc Ribla which went out into Jordan Some take this fountaine to be the spring of Jordan which cannot so well be Chinnereth this is the lake called in the new Testament the sea or lake of Genezareth or Tiberias CHAP. XXXV VERS 2. SUburbs c. They were certain spaces of ground about the cities for pastures orchards gardens flocks countrey houses and other petty countrey commodities which ought not to be tilled not planted with vines because the Levites were to have no such lands nor yet employ themselves in tilling the ground Num. 18. 20 24. V. 4. A thousand Drawing foure lines of a thousand cubits a piece from the foure sides of the wals of the city and then measuring the length from one end of the lines to the other end opposite against it which will be two thousand cubits to make a perfect square V. 6. The manslayer Having done it unawares V. 12. From the avenger The Italian hath it From him that hath right to avenge That is the neeresâ— of kinnâ— to whom by reason of consanguinity it belongeth 〈◊〉 prosecute the manslayer in judgement who also 〈…〉 ing the manslâ—yer in a place by chance from whence he may not bâ— brought before a Magistrate may lawfully 〈…〉 y him In judgement to justifie his innecency 〈◊〉 〈◊〉 and unwilling manslaâ—â— â—ter The 〈…〉 〈◊〉 Magistâ—ate or councell of Judges established in every great city to decide capitall matters which according to some were three twenty in number and according to others seventeen V. 16. Smite him Though peradventure without any intent yet he may not make use of the freedom because that smiting in that kind he might and ought to have foreseen the danger of the blow V. 17. Throwing a stone Throwing it out of his hand or out of a slingâ— opposite to stones thrown down unawares v. 23. V. 19. Shall stay Shall procure by way of justice to let him have his deserved death He me 〈…〉 e 〈…〉 whether he be moved by suâ—daine wâ—aâ— or that he meet him in a place whence he cannot bring him before a publick judge V. 22. Suddenly The Italian Unawares by some chance sodainly it not laying in his power to beware or to prevent it V. 27 Not be guilty In civill and human justice for otherwise the ma 〈…〉 aughter being proved to be casual and unwillingly done conscience did not permit the next kinsman to take revenge Deu. 19. 10. But this exemption served to impose a necessity upon the unwilling manslayer to observe the order established by God for his safety flying to a place of freedom The Iâ—â—lian hath Foâ— suffering to fly to the city of his refuge V. 32. For him that is fled My safeguard ought not to be sold nor exchanged for money others translate it You shall not take money of him that is to fly to the City of refuge to let him return c. V. 33. Shall not pollute Make it not a place or theater of misdeeds nor a receipt for all offenders For a place is sanctified or polluted by those that dwell in it and by the deeds that are done in it V. 34. I dwell The Italian I will dwell in the signes and sacraments of my power and in the continual effects of my vertue wherefore I ought to be obeyed in my commands and reverenced in mine Image which I have imprinted in man being not able to suffer violence before mine eyes CHAP. XXXVI VERS 4. THe Jubile At which time all were restored to their goods which they had alienated V. 7 For eveâ—y one This law hath a regard to the distinction aswelâ— of perâ—ons as goods that the goods
the great fruitfulnesse of it This is the same place where afterwards grew the dead sea or the lake Asfaltis The gorden A proverbiall saying as who should say A right earthly Paradice See Isa. 51. 3. Ezekiel 28. 13. and 31. 8. Of Egypt which is likewise all watered by channels and streams taken out of Nilus unto Zoar This city is so called by anticipation for then it was called Bela. Gen. 14. 2. and 19. 22. V. 15. For ever I doe now give thee right to it and to thy posterity will I give the possession of it untill the comming of the Messias where doe â—nd the temporall promises of the old Testament Christ bringing in with him a new age V. 18. The Plaine Or the Groves or thickets of Oaks CHAP. XIV VERS 1. SHinar See Gen. 10. 10. All these other Countryes were towards Chaldea and Assyria Of nations the Italian hath it Of Goi It was certainly some nation made up of divers nations V. 3. Of Siddiâ— Or of the fields that is to say arable grounds which are verie fruitfull The salt Sea That is to say a great sulphurous lake into which were reduced the wicked Cities with their inhabitants called Sale for a distinction betweene it and other great fresh water lakes that are in Palestina V. 5. The Rephaims All these are set downe in the Scripture and noted for mighty Nations of Giants on the east side of Palestina V. 7. Amalekites The inhabitants of the Countrie which was afterwards inhabited by the Amalekites which as yet were not there See Genesis 38. 12. V. 10. Fell Their men were hindred in their flight by those pits by which a great number perished V. 13. The Hebrew That is to say of the progeny of Eber. See Gen. 10. 21. according to some it signifieth one that is beyond the River as Abraham was come out of Mespotamia from beyond Euphrates V. 14. Brother His neerest kinsoman armed or led out to warre trayned servants That is to say the sonnes of his servants which he had fed brought up and trayned Dan This is a place on the Northerne confines of Palestina so named by anticipation for it was then called Lesem Jos. 19. 47. or Lais Jud. 18. 7. V. 15. Against them He divided his men into divers bands to assault them V. 17. Dale It was so called afterwards 2 Sam. â—8 18. V. 18. Salem Which was afterwards called Jerusalem See Psal. 76. 2. for it is very likely that it is the same and not the place called Salim Joh. 8. 23. now all the hidden mysteries of this person and of this action are expounded unto us Heb. 7. 1. Brought forth it doth not appear that this was done to any other end but to refresh Abraham and his men and in this feast of congratulation if there was any Sacrifice it was of prayse and thankes-giving as the occasion of Abrahams victory required for in a Sacrifice of expiation there would have bin the shedding of bloud required Hebr. 9. 22. Of the high God This sheweth that amongst those nations there was yet some seed of true piety left V. 19. Possessor Supream Lord. V. 20. Tithes Which part even at that time was due by divine right by some expression from God See Gen. 28. 22. and afterwards confirmed by Moses law like unto many other V. 22. I have 〈…〉 t up The gesture of one that sweareth whereby it is shewed us that God is called for a witnesse of truth and a judge against falshood Deut. 32. 4. V. 23. That I will not Aswell to free himself from suspition of avarice as also to shew how he detested that wicked King and his people CHAP. XV. VERS 1. REward that is the good which through my grace thou shalt have according to thy faith wherewith I will requite thy faithfull service Others have it I am thy shield and thy great reward That is as much as to say in mee and in my grace consisteth all the good which thou canst expect or look for V. 2. Seeing This is sayd because that God in all his promises to Abraham made mention of his posterity in regard of which they were chiefely made and therefore it seemed that his want of issue would make them frustrate The Steward For want of children I am constrained to put all my goods into the hands of a servant who is a stranger who is the second person in my house See Gen. 24. 2. V. 6. Beleeved This faith in that particular promise was an Essay or proofe of Abrahams generall faith in the promises of Gods grace upon which this particular faith was also grounded So that Gods approving of it for an act of Justice is drawne by the Apostle and applyed to the justification by faith in Christ by reason of the agreement that is between them For first as Abraham is here justified for having believed in the promises of God so is the faithfull man justified before God for his lively faith in his Redeemer in whom is all his justice Secondly as in this particular faith Abraham groundeth himselfe onely upon Gods power goodnesse and truth all naturall meanes being wa 〈…〉 ng Rom. 4. 18 19. So justifying faith acknowledgeth it selfe to be void of all vertue and justice and utterly renounceth them relying onely upon the grace of God for the obtayning of salvation and life V. 8. Whereby he asketh this question not out of incredulity contrary to that faith which is before commended but out of an humble desire to be strengthned against the infirmities of the flesh See Jud. 6. 17. 37. and a King 20. 8. Isaiah 7. 11. Luke 1. 18. 34. V. 9. An heifer Here are implyed all kindes of Beasts fitting for sacrifices See Lev. 1. 3. 10. 14. Now this ceremony of passing through between the parts of the sacrifice which was afterwards observed in the confirmation of solemne Covenants Jer. 34. 18. is here brought in by the Lord for the same end in the 17. V. of three yeares Some have it three of each kind V. 10. Divided them All this was done by Gods appoyntment to whom it belongeth to appoynt all signes that are confirmatives of his grace divided he not This ceremony of not cutting the Fowles in pieces which were offered in Sacrifice was afterwards confirmed by Moses Lev. 1. 15 17. V. 11. The Fowles It seemeth to signifie the Disturbances which evill spirits doe offer to the Elect by wandring thoughts or otherwise V. 12. A deep Abraham was ravished in an extasie during which God sheweth himselfe unto him in Majesty imprinting in his soule the knowledge and certainty of those things whereof hee laid the signes before him A horrour Ordinary tokens of Gods presence V. 13. Foure hundred In which are comprehended all the Pilgrimages of Abraham and his posterity from the birth of Isack untill the comming forth of Egypt and the number of foure hundred is set down from four hundred and five according to the exact number V. 15. To thy
Every male first borne Amongst thy cattel The Italian addeth to it There shall be an offering made Because that part of the firstlings of cleane beasts namely the sat was to be burned upon the Altar Num. 18. 17. which in the sacrifices is called the memoriall Lev. 2. 2 9. and 6. 15. Because that it did in a manner represent unto the Lord by its smel the service of the offerings and sanctifying of the thing offered Others take the meaning of the word to be thus All that is amongst the cattel of male-kind first born V. 22. Of weekes Of Pentecost at the end of seven weeks after Easter V. 24. For I will Be not afraid to leave your cities and your houses without watch or defence to come to my Temple to serve me for I wil defend you from all assaults V. 2y Write thou In a booke a part which shall containe these particular orders for my service for upon the tables there was nothing but the ten Commandements written by God himselfe See v. 28. Deut. 10. 2 4. After theâ—enour Upon these covenants and conditions V. 29. Shone The Lord having granted Moses that he should see some resemblance or beame of his celestiall glory imprinted also in him some part of the effects thereof which is to transforme the beholder into the like image of glory 2 Corinth 18. 2. John 3. 3. To give his servant the greater authority 2 Cor. 3. 7 11. V. 30. They were afraid And so it is likewise that Moses came to know this his divine brightnesse V. 31. Unto him The Italian addeth To the assembly To the great assembly of the people which Moses as yet held without the Campe but after this full reconciliation with God the holy Tabernacle was erected and Gods presence did again shew it selfe in the middest of the Campe Exodus 40. 34. Numb 9. 15. V. 33. He put To shew that it was sufficient that this splendor added some authority to his ministery not willing for all that the people should thereby be enduced to any excessive or idolatrous veneration see 2. Cor. 3. 13 the allegory which S. Paul draweth from hence V 35. Saw the face whilest he talked with them Untill he went after he had spoken with the people in his ordinary communication he used this vaile CHAP. XXXV VERS 2. SIx dayes This repetition of the Commandement concerning the Sabbâ—h comprehendeth sumarily the command of Gods Service for which he would have places and instruments made and it seems to be done also for the cause spoken of upon Exodus 31. 13. V. 13. Shew bread The work-men truely did not make this bread nor the oyle of the 14. verse but the meaning is that when they had made the table it should be suddainly furnished with bread V. 22. An offering of Gold Pure not wrought nor put into any kind of work CHAP. XXXVIII VERS 8. OF the looking glosses Of those excellent ones wch anciently were made of the finestbrasse mingled withpewter See Job 37. 18. So these women converted those instruments of their vanity into a naturall cleanenesse and a meanes of a religious purification in which there was a sacrament of the spirituall See Luke 7. 38. Of the women The Scripture makes no mention neither of the beginning nor manner nor order of this custome only it may be gathered by 1 Sam. 2. 22. and Luke 2. 17. that these were certaine devout women who renouncing worldly affaires and secular employments applied themselves to prayers fasting alines and such like religious exercises and had some small employments about the Tabernacle wherein it is also likely that there were distinctions of offices and turnes of serving and therefore the Hebrew word is taken from warre services â—s elsewhere it is also used to set down the sacred order of Divine service V. 17. The overlaying This is added for an exposition of that which he had said before that those capitels were of silver that is to say seemed so without being all covered over with little silver plates but the fillets lists and rounds were of pure silver layd upon the body of the Columnes V. 18. In the breadth The meaning is that the height of this hanging was taken in the breadth V. 21. Of the testimony made chiefly for this end to place the Arke of the Testimony within it Exodus 25. 16. V. 25. A hundred talents Hence it is cleare that a talent was three thousand shekels and the shekell being halfe an ounce weight the talent came to be one hundred five and twenty pounds of twelve ounces to the pound V. 26. Abekah The Italian hath it A didramma A piece of money of two drammes and foure drammes were a whole shekell See Matthew 17. 24. CHAP. XXXIX VERS 33. THe tent The fabrick of wood and the coverings of it V. 37. The pure See upon Exodus 3â— 8. In order in the same number order and disposition without being misplaced lessened or taken away out of their places a figure of the spirituall gifts of sanctification disposed in a certain order amongst themselves and ought to bee kept in their native forme CHAP. XL. VERS 2. OF the first That is of the second yeare after the comming out of Egypt verse 17. Num. 11. For the Jewes made that the set time to count their years from see 1 Kings 6. 1. V. 4. The things The shâ—w bread and all manner of vessels belonging to it Exo. 25. 29 30. V. 15. Shall surely be By this sacred signe the inferior Priests shall be consecrated once for all and installed in their office and the right of it and the calling shall passe to their issues unto the end of this ceremoniall worship the anointing being no more required to be reiterated in their posterity for the high Priests only were anointed in following times Lev. 4. 35 11. and 16. 32. and 21. 10. V. 29. The burnt offering It seemeth he meanes the burnt offering and the offering of consecration Exo. 19. 18 22. V. 31. Moses Who all that yeare executed the office of high Priest V. 34. The glory The signes of his glorious presence So the Lord seemeth to be altogether reconciled to the people after their idolatry and contented to dwell in the middest of them and to conduct them bringing of these signes again into the Campe which had been out of it ever since the calfe See upon Exod. 33. 9. and 34. 1â— V. 35. Was not able Either because the cloud tooke away the use of his sight or 〈…〉 ough feare or wearines or any other way by which God hindered him at that time from comming in to confirm so much the more the power and majesty of his presence See 1 Kings 8. 11. Afterwards it seemeth he did come into the Tabernacle Numbers 7. 8 9. and 11. 24. but not into the most holy place where the Arke was and over the Arke the cloud Levit. 16. 2. â—hereoâ— The same cloud that appeared without the Tabernacle just over the
abridgments of his sermons Sanctified That is to say I will teach them to reverence my presence and my service as a holy and inviolable thing by my severe judgements which I will bring upon them who shall prophane it by disobeying my will that all the people may feare me and honour me see Isay 26. 15. Come nâ—gh me In my ministers which come neere to the signes of my presence and do my service Exod. 19. 20 Isay 52 11. Jer. 15. 19. Held his peace Through humility and quiet yeelding to the will of God V. 6 Uncover not your heads take not off your miters nor ornaments of your heads which was a token of griefe Ezek. 24. 17 23. See Lev. 13 45. and 21. 19. Some take it for shaving their heads as Job 1. 20. Isay 22. 12. Mich. 1. 16. Now when they uncovered their heads they hid all then face to the eyes See the second of Samuel Chap. 15. verse 30. and 19. 4. Jer. 14. 3. Mic. 3. 7. Neither rend See Gen. 37. 29. Now sorrow was a kind of Ceremoniall defiling Lev. 21. 11. Wherefore they ought not to beare any shew thereof when they were actually performing Gods Service To signifie unto us that Gods spirituall service ought to be performed with holy and divine rejoycing Rom. 14. 17. V. 7. You shall not That is to say forsake not your ordinary function which you must of necessity do if you desile your selves with griefe Lev. 21. 10. Others do take this strictly as if it had happened within the seven dayes of the consecrations Lev. 8. 33. For the anointing oyle Seeing you are consecrated to God you must forgo all naturall affections for his service Deu 33. 9. V. 9. Wine Some conjecture by this that Nadab and Abihu had sinned through drunkennesse Strong drink All manner of artificiall drink besides the juice of grape which is apt to make one drunk V. 12. Eat it As well for to observe the Law as also because that fasting was an act of sorrow forbidden priests during the time they executed their office V. 14. In a clean place Clean from ceremoniall uncleannesse though it be in a private house and in no holy place see Lev. 2. 3. V. 16. It was burnt Against the order Levit. 6. 26. That the flesh of every sin offering whose bloud was not carried into the Sanctuary should be eaten by the Priests Now this neglect should seeme happened by reason of the disturbance which this accident caused V. 17. To beare In recompence of your office by which you are bound to make atonement for the people V. 18. Was not This sacrifice was one of those the flesh of which was to be eaten by Gods command which is forbidden in those whose bloud is carried into the Sanctuary Lev. 6. 30. V. 19. Behold In this so moutnfull and extraordinary chance wherin God hath shewed himselfe so wrathfull would it have pleased him if that we had observed the customary law of rejoycing eating in his presence V. 20. He was content Seeing that there was great shew of reason in it and that he thought God approved of it seeing he had not spoken to him concerning it CHAP. XI VERS 3. AMong the beasts The Italian hath it Among the foure sooted beasts These differences are upon no other ground but Gods meere will who would have the first order of the creation observed in some kinds by which order all beasts were not created to be eaten but to do man other services and to adorne the world in other some there is a misticall and a mysticall and a morall sense drawn from the naturall properties and inclinations of those beasts and that for two ends First to bring him absolutely to the obedience of Gods will Secondly to teach him and fram him by these rudiments to spirituall and internall holinesse Cloven footed These two marks were to be joyned for it was not enough if the foot were cloven if the hooâ—e were not parted also as in oxen sheep goats bucks and fawnes nor was the parting of the paw sufficient as in dogs cats beares and wolfes but there must be a cleft V. 4 Be it uncleane unto you Not for any defect or naturall blemish for every creature is good and pure in its own kind but only concerning the use of food or touching of them against Gods command who only sanctifieth to man what he pleaseth 1 Tim. 4. 455. V. 13. The Ossifrâ—ge Because we could have no certainty of the Hebrew names for these birds we have for the most part held with Saint Hierome his translation V. 20 Upon all foure As all creeping things do that fly V. 21. Legges The Italian hath it Knees that is to say that under the knee have no other thing but their leg which serveth them to rest upon and to skip with like your locusts V. 22. Os Locusts The Italian hath it Arâ—e unknown names of locusts or other insects of the like kind and nature which anciently and in these dayes have beene used for food by many Southerne and Easterne people who salt them up See Mat. 3. 4. V. 24. Uncleane Ceremonially not fitting to touch or take part of any sacred thing no not so much as come neer them but must be sequestred from conversin with the members thereof A figure of excommunication for vices which may infect others V. 26. Divided the hooâ—e Either before or behind as the horse the asse and the camell That toucheth them when they are dead the reason is because of the resemblance of what hath been spoken concerning other beasts requires that this also should be understood so V. 27. Goeth upon his paws As wolves lions beares dogs cats apes c. V. 32. It shall be unclean The livelesse things were uncleane when by them man was made uncleane in the manner spoken of v. 24. V. 34. That on which The flesh herbs seeds or graine which is made in pottage and other food which is dressed in water being touched by the carion of these beasts shal be unclean but not those things that are eaten dry as fruite graine c. See v 37 38. V. 35. Oven They were little ovens to bake bread and other meats which ovens were made of two Pieces of burnt earth or â—ile the one â—lat and the other hollow Now in these legal uncleannesses such earth could not be purified with washing but was to bee broken Ranges They were a flat kind of tile wheron they baked somethings putting â—ire under them V. 36 Or â—it Though no living spring but some cisterne or other kind of dead water Shall be cleane though such dead flesh be fallen into it so it be taken out But that though the water be not uncleane yet that person which taketh the carrion out of it shall be unclean V. 37. Which is to be sown Which shall be used for feed or for food so it be not steeped in water verse 34. V. 44 For I am holy Now there can be no
did caule his prophecy to be put in execution by the event thereof set down in this chapter Eben-Ezer A place so called by anticipation see 1 Samuel chapter 7. v. 12. V. 3. The Arke As an inviolable pawn of Gods presence and power Now this was accustomed to be done some times Num. 31. 6. Jos. 4. 11. by Gods expresse commandement See Num 14. 44. But here the peoples act was unadvised and here the signe became effectuall for want of faith repentance and true invocation V 4. Between The Italian Upon on the top of the Arke which was covered by two Cherubims from whence God gave his answers and shewed his Majesty and power as out of a throne of glory see Exo. 25. 22. Numbers 7. 89. Psalme 80. 1. and 99. 1. Were there namely in the campe V. 8. With all the plagues The Italian hath it With an entire overthrow Others with all maner of plagues and in the wildernesse In the wildernesse in the red sea which is along the wildernesse of Etam Exodus 13. 20. V. 10. Footmen These are not so called as opposite to horsemen but it is meant that they were men of compleate age strong and able to march a foot and had no need of waggons or horses to carry them as children and old and impotent men were see Exodus 12. 37. V. 13. Watching Expecting what news would come from the campe V. 21. Jâ—habod That is to say there is no more glory For the Arke was called the glory of God Psal. 78. 60. 〈◊〉 CHAP. V. VERS 4. BOth the Seeing here is no mention made of feet their opinion seemeth hereby to be confirmed who think this idoll to be shapen in the lower parts like a fish See upon Judg. 16. 23. To him the Italian Necre unto it Namely the Arke or to him V. 5. Tread on Leap over it a superstition which spread it selfe in many places amongst the Gentiles see Zepha 1. 9. V. 6. Destroyed them Spoyling their land with mice 1 Sam. 6. 5. V. 8. Be carried about Imagining peradventure that the wrath of the God of Israel was kindled by reason of Dagons temple which was in Ashdod V. 9. In their secret parts The Italian Hidden ones that is to say inward ones which are the most painefull V. 10. To us The Italian To me words spoken by the Prince or counsell of the city V. 11. A deadly destruction The Italian hath it A terror of death either because this infirmity was mortall to many or because there raigned some other mortall discease besides this v. 12. CHAP. VI. VERSE 2. TEll us As well by prudent advice as by magick art V. 3. If he This first part of their answer is by meere advice grounded upon the ordinary meanes of appeasing Gods wrath by gifts offerings but the specification of the offerings being so absurd and ridiculous of Mice and Emerods seemes to be sugg sted by the devill in contempt of God Who notwithstanding accepted of it for a memoriall that he had overcome his enemies by such poore and contemptible meanes A trespasse offering For it was a kind f 〈…〉 trespasse though committed through ignorance Lev. 5. 2. Then ye shall when God shall be thus appeased then shall ye know that his wrath hath been the came of your evils V. 5. Give gloâ—y Through an humble confession and acknowledgement of youâ— fault See Josh. 7. 19. John 9. 24. Your Gods whose esteeme and reverence he hath quite debased with his might 1 Samuel cha 5 v. 3 4. V. 7. Make This savoureth of a â—iabolicall prediction uttered by the idols servants and being done without faith and without calling upon God cannot have its beginning nor originall from his inspiration as diverse other signes of which see upon Gen. 24. 14 though Gods providence afterwards did verifie this signe by the event to confute thâ— enemies by their own inventions Bring the calvâ—s To see whether their naturall instinct towards their young ones will be overcome by a divine force which may drive the kine to go and conduct the Arke to its place and go away from them V. 9. His owne Namely Gods where he reigneth and is worshipped V. 12. Lowing In token of griefe for leaving their young ones and yet being forced by a suddaine and divine power they went away from them V. 13. Bethshemâ—sh A city of Judah appointed for the Priests and therefore it seemeth to be as it were pointed at by the Southsayers verse 9. see Josh. 21. 16. whereupon it is said v 15. that the Levites were there ready to take down the Arke and for to offer Sacrifices V. 14. And they The Priests which were of Bethshemesh V. 15. The Levites The Priests of the tribe of Levi for whom only it was lawfull to touch the Arke Num. 4. 15. V. 18. According That is to say each city or communalty sent its golden Mouse for it is likely that the plague of the Emerods raigned most in the cities and the mice in the countrey Abel which countrey of the Philistims extended it selfe even to this stone v. 14. which seemeth to have been afterwards called Abâ—l that is to say griefe for the reason mentioned verse 19. V 19. Looked into Against Gods expresse command Num. 4. 2â— Of the people not only of Bethshemesh but of other adjoyning places who were all come togethâ—r at the Arkes arrivall V. 20. Shall he The Arke which is the signe and pawne of his presence and glory CHAP. VII VERS 1. THe men of Kiriath-jearim being no city belonging to the Priests as Bethshemesh was it being unlawfull for any others to touch the Arke Num. 4. 15. It is to be imagined that all this was done by the hâ—nâ—s of sâ—me P 〈…〉 s who were sent for â—â—â—m some other place unlesse there were some great toleration from God in such an extraordinary case as this was and also by the 1 Chron. 15. 2. 〈…〉 meth that Abâ—â—aâ—ab was no Leviâ—ish Priest â—anctifica They did so for the present time in that confusion of state and religion for otherwise the high Priests sonne was to have care thereof and to looke to it Num. cha 4. v. 1â— V. 2. Lamented For the long and hard oppression of the Philistims V. 3 Ashtaroth see upon Iudges 2. 13. V. 4 Baâ—â—â—m See upon Judg. 2. 11. V. 5. Mizâ—eh A city situate upon the consines of Judah and Benjamin where they often â—â—lled together their generall congregations Judges cha 20. v. 1. 1 Samuel Chapter 10. verse 17. 2 Kings chapter 25. verse 23. V. 6. Drew This ceremony which is no where found to be ordained by the Law nor used any where else was here used for a signe either of Gods grace called upon to the end that the multitude of the peoples sins might as it were be washed away by a great floud or by their abundant teares Judged supplied the place of a supreame and soveraigne Magistrate extraordinarily raised reforming and re-establishing Gods service Or he
the upper plate V. 30. Plates those above below and on the sides undersetters it seemeth they were some bending props which went up from the pilasters in the corners to beare up the belly of the laver as the foresaid foot bore up the bottom at the side joyning unto it for these additions or freezes went round about all the side-plates V. 31. The mouth this was the hollownesse of the foot into which the bottome of the laver was set within the in the middle of the uppermost plate which was encompassed with a crown or cornice a cubit namely of diameter in the bottom of this foot upon the mouth this foot was all beautified with sculpture divided into littlesquares V. 32. Under the borders into which the side plates were set were joyned were cast together with the rest V. 35. In the top namely above the plate and with in the square of it there was a certain round hollow place which was made it should seeme to receive the water which came out at the cocks on the top this uppermost plate was divided into squares encompassed with certain borders with figures as well as the side plates V. 36. Proportion the Italian the empty place that is to say sitting the figures according to the bignesse of the empty places wherein they were to be set additions see verse 29. V. 28. Lavers great round vessels not very deep but broad to wash the flesh of the sacrifices 2 Chro. 4. 6. foure cubits in diameter V. 39. Of the house namely of the Priests Court in the Temple Eastward on that side of the Court which stood towards the South-East V. 40. Hiram the Italian Hirom called also Hiram and Hiram V. 41. Bowles your capitolls are so called because of their originall and resemblance being made at first to the resemblance of bowles or pots full of flowers or boughs and the two whereof see verse 17. 18. V. 42. Forthe two namely for the gutâ—eâ—s of the two columnes V. 46. Succoth places beyond Iordan Ios. 3. 16. Iudg. 8. 5. V. 48. Vnto the house for the use and service of the inside of the Temple the Altar of incenses which was made of Cedar planks 1 Kin. 6. 20. and covered with plates of gold as also the Tables in imitation of the like made by Moses see Exod. 25. 23. 24. 30. 1. 3. the table the Italian hath it the tables to the number of ten as also ten Candlesticks 2 Chron. 4. 7. 8. in stead of one that was in Moses his Tabernacle in token of the great encrease of divine graces under Christ who was figured by Salomon in respect of what it had under Moses V. 49. The flowers of the Candlestick see Exod. 25. 31. 37. 38. V. 50. The snuffers the Hebrew word is of a very uncertaine signification the hinges which the doores opened and turned upon inwardly as also the hooks which were fixed in the wall on bâ—th sides see upon 1 Kings 6. 21. CHAP. VIII VERS I. OF the Fathers see Exod. 6. 19. Num. 1. 2. Out of the City where the Arke had been set for a while upon Mount-Sion 2 Sam. 6. 12. and from thence it was by Salomon brought to mount Moriah where the Temple was built 2 Chron. 3. 1. V. 2. All the men besides the meeting of the chief there was also the concourse of all the people by reason of the Feast of the Tabernacles accâ—rding to the Law Exod. 23. 17. and 34. 23. Ethanim which was the Moon of September in which that Feast â—ell Lev. 23. 34. which is here understood v. 65. V. 3. Took up see upon Num. 4. 15. V. 4. And the Tabernacle Moses his Tabernacle which first was in Gibeon 2 Chron. 1. 3. 4. And it is not here set down whether it was taken in pieces or no or where it was set up V. 5. With him imitating David 2 Sam. 6. 13. V. 6. Into the Oracle namely into the Sanctuary called the Oracle Exod. 25. 18. 1 King 6. 5. of the Cherubins of those two great ones which Salo 〈◊〉 had made 1 Kings 6. 23. 24. V. 8. Drew out to shew that the Arke should be no more removed as it had been heretofore but that the Lord did purpose to make his firme residence in the Temple and from thence spread his power every way for the safetie of his people the ends the Italian hath it the beads the staves being thus drawn out lay upon the ground in the fore-part of the Sanctuary so that going in through the holy place into the most holy one might see the foure ends or heads of them and they were not from that day the Arke was not removed from this its place V. 9. Nothing see upon Heb. 9. 4. V. 10. The cloud the Italian a cloud a sign of Gods glorious presence like unto that of the wildernesse and of the Tabernacle see Exod. 40. 34. V. 11. Could not stand see upon Exod. 40 35. V. 12. The Lord I doe take this thick cloud for a certain sign that God will be here present in grace and power because he hath alwayes used this sign as in the Desart Exod. 13. 21. when he gave the Law Exo 20. 21. Deut. 4. 11. 5. 22. when the Tabernacle was set up Exod. 40. 35. Num. 9. 15. and when he did particularly appear upon the Arke Lev. 16. 2. see Psal. 18. 12. 97. 2. V. 16. My name the sacred signs of my presence I my selfe made manifest and known in this place as it were by mine own proper name My Majesty and glory in effects of grace and power V. 21. The covenant the tables of the Law upon which Gods covenant was made see Exo. 34. 28. V. 22. Stood the Italian presented himselfe kneeled upon a seaffold or pillar which he had caused to be set up in the peoples court 2 Chron. 6. 13. looking through the doore of the said Court streight towards the Altar of burnt offerings which was in the Priests Court spread forth an ancient gesture in praying with stretched out aimes and hands spread sorth turned up toward heaven V. 27. But will words of admiration of heavens the highest and supreamest heaven see Deut. 10. 14. V. 28. Yet though thou beest infinite in thine own nature and beest not contained within any place I pray thee shew thy selfe present in grace and power within this Temple in giving eare to mine and the peoples prayers which shall bee presented unto thee and let us feele the effects thereof V. 29. Towards the Italian addeth turning towards for either neere or farre off the people when they prayed did alwayes turn their faces towards the place of the Sanctuarie see Dan. 6. 10. V. 31. Vâ—on him in open and publike judgement Exod 22. come hence it appears that solemn oathes were taken in the Temple before the Altar see Num. 5. 19. V. 33. Confesse the Italian giveth glory by a sincere confession of their sinnes with an acknowledgment and adoration of thy
all other Nations perform thou thy duty therein with all manner of freedom and confidence V. 10. The Lord the Sonne of God shall come into the World to fight with the divell and all his Kingdome and to gaine and communicate to his Church the fruits of his victory see Matth. 12. 29. V. 12. â—â—bo hath prouerbiall examples of things altogether impossible to man as Prov. 30. 4. to shew that as these effects are quite beyond mans power so likewise in the worke of grace and mystery of the Gospell man of himselfe can contribute nothing V 15. Are as a drop as a thing of no account or vertue even as a drop in a Bucket makes it neither the fuller nor the emptier nor a small dust in a ballance addes no weight unto it V. 16. Lebanon namely if men would undertake to appease God with a Sacrifice befitting his greatnesse and Majesty Figurative termes to shew the infinite inequality that is between God and man in regard of any means to satisfie his justice which is the subject of the Gospell V. 18. To whom as all mens knowledge is uncapable of my secrets and counsels and all their power unable to contribute any thing to my worke of grace so is their invention insufficient to represent my essence He seemes thus covertly to shew the power of the Gospell in redarguing and annihilating idolatry V. 19. The workman Idols have nothing in them but their stuffe wrought according to mens fancies by their art for that Godhead which idolaters doe attribute unto them is but a meere fiction and vaine imagination Chaines he seems to mean the riches grates chappels and railes which are made about idols V. 20. He that as much as to say all have not meanes to make their idols of precious stuffe The common sort of people are content to make them of wood All this is spoken in contempt and scorne of idolatry V. 21. Have ye not that is to say O thou my people which at all times hast been instructed concerning the nature and true service of God and concerning the vanity and abomination of Idols how canst thou so easily runne astray From the namely that God alone is the Creator of all things and that worship is due to him onely V. 2â— That sitteth as supreame Lord and Governour of the world V. 24. Yea they shall not the Italian As if they were not though Princes seeme to be great Trees grown to a perfect height and deeply rooted yet God destroyeth them as if they had never been V. 26. These things namely the heavens and all that is seen therein Bringeth out like a Captaine that bringeth forth his Souldiers which he hath set down in his muster rolles V. 27. Why saiest thou that is to say O Church doe not enter into any mistrust of God as if thy state were unknowne to him or hidden from him or as if he did not take care of it or would not right thee for the injuries which thine enemies doe thee V. 28. Fainteth not not onely in respect of his strength which never decreaseth but also in respect of his will which never alters towards his children V. 31. Mount up that is to say Gods Spirit by a power which never faileth carrieth them as it were flying up to Heaven to the marke of the supernall vocation Others understand it that their wings grow like unto Eagles wings they grow young and renew in spirituall vigor Psa. 103. 5. CHAP. XLI Vers. 1. OIlands that is to say you farre Countries which are beyond the Sea as Europe was to Judea Gen. 10. 5. God is here brought in calling upon all the idolatrous Nations for to debate wiâ—h them as it were in open judgement and to convince them by proving that worship belongeth onely to his sonne Renew let them strengthen themselves with proofes and reasons to maintaine their idolatry if they can V. 2. Who who amongst all the Gods hath caused the new day of Gods grace to shine in the world through a perfect satisfaction to his justice and true holinesse created in all beleevers by his Spirit Was it not my Sonne alone Dan. 9. 24. Called hath it alwaies by him Psal. 85. 13. 89. 14. His meaning is that he alwaies doth communicate and impaâ—t righteousnesse when he presents himselfe to beleevers by his Gospell Gave the Nations that is to say who hath gotten to himselfe an universall and everlasting Kingdome overthrowing all contrary power and opposition V. 3. He pursued a description of Christs victories Safely the Italian In peace no resistance being able to stay him or cause him to turn backe By the way not returning upon his own foot-steps like unto those that flie or are driven backe but following his victorie to the end Or by new waies by which he had not gone before V. 4. Calling the the Italian he that called namely I the everlasting Sonne of God who have created all temporall things and have appointed their being and their lasting and set downe all chances that shall befall them from time to time The first the true and onely eternall without beginning or ending that was before all things and shall subsist after all things have an end Psal. 102 26 27. and am the author and first cause and shall be the last end of all things Rom. 11. 36. V. 5. The Isles a representation of the idolaters confusion striving through obstinacy to maintaine their ancient error against the light of the Gospell Drew neere as it were to justifie their idolatries before the Lord. V. 6. Every one namely of these idolaters V. 9 From the ends he speakes of the Christian Church gathered out of all Nations and Kindomes of the world V. 10. With the right hand namely with mine omnipotency which I have employed in righting thee of thine enemies V. 11. That were or that withstand thee and fight against thee V. 14. Thou worme namely thou my Church abject weake and wretched of thy selfe see Psalm 22. 6 V. 15. I will make thee in thy behalfe I wil weaken and overthrow the greatnesse and power of the world 2 Cor. 10. 4 5. V. 17. The poore namely my poore Church thirsting after Gods grace which is no where to be found but in Christ and in his Gospell V. 18. I will open I will powre out my Spirit and my grace upon mine elect who of their owne nature have none V. 19. I will plant that is to say I will make the world populous which before was like a barren wildernesse and plant mine elect in it Shittah tree see Exo. l. 25. 5. The Box tree that groweth of it selfe in wild places To signifie that the Church wil lalwaies have worldly wild plants mixed and growing in it Yet others doe take the Hebrew word to signifie an excellent plant V. 20. Done this namely hath caused this admirable restauration of his Church V. 21. Produce he returns again to the summons made to the idolaters v. 1. V. 22.
the uncircumcised of prophane and accursed people like to the ancient Cananites which were accursed See Ezek. 32. 21. V. 12. Thou hast sealed up the summe the Italian thou wert at the height Heb. thou sealedst the summe or thou didst make up the account a terme taken from them which tell money and make up what is wanting of the whole summe V. 13. In Eden like to a tree planted in an earthly Paradise Gen. 2. 8. Ezek. 31. 8 9. the workmanship Hee hath a relation to the art of musick which was alwayes held in great esteem amongst the Tyrians Isa. 23. 16. Ezek. 26. 13. was prepared in the Even at the first founding of thy state musicke began to flourish in thee V. 14. Anointed endowed by God with severall Prerogatives Cherub amongst the great ones of the world which are Gods Ministers upon earth thou wert exalted in glory even as the Cherubims are amongst Gods other Angels in heaven that covereth the Italian the protector being a secure defence to thy people covering them with thy wings which are attributed to this King because he is called Cherub whose shape and forme is set downe in the Scripture with wings The Holy having likened him to a Cherub he compares his seat being full of magnificence to mount Sina where God appeared with millions of his Angels having a fiery pavement under his feet Exod. 24. 10. V. 15. In thy wayes the Italian in thine imployment Heb in thy wayes which may be also understood of the state and condition or of the enterprises From the day He seemes to allude to the fall of wicked Angels till iniquity whilest thou hast continued in justice and integrity I have borne thee up But since thou and thy City have given your selves to violences deceits and other manner of wickednesses thy ruine hath been ready at hand V. 16. Cast thee that is to say I will subvert thy glorious state V. 17. Thou hast corrupted thy glory and greatnesse have caused thee to lose thine understanding and wise carriage for which thy predecessors were admired and thine owne splendor hath dazled thee V. 18. Thou hast thou hast made thy chiefe City which ought to have been a holy Seat of justice and vertue a den of theeves and of all manner of wickednesse From the mids He seemes to intimate that the occasion of the ruine of Tyre did succeed from its selfe by some meanes or accident which the History doth not specifie V. 22. Shall be in the manifestation of my justice and power exercised over thee Sanctified I shall have given sufficient subject for to be feared and worshipped yea and blessed and praised V. 25. When I shall This prophecye hath in part and according to the letter a relation to the returne from the captivity of Babylon but perfectly and in spirit to the spirituall re-establishment of the Church by the Messias CHAP. XXIX Ver. 1. THe tenth namely of the captivity of Jehoiakin Ezek. 1. 2. V. 2. Pharaoh likely this was Pharaoh Hophrah Jer. 44 30. V. 3. Dragon the Hebrew word signifieth any great creature that liveth in the sea Here is meant the Crocodile the figure of Pharaoh the river I possesse a most fruitfull kingdome and so strongly situated by reason of the river Nilus that it cannot be taken away from me by any humane strength I have made it I doe not depend upon any one as I have gotten and increased my kingdome of my selfe so am I sufficient to maintaine it against all men V. 4. Hooks I will draw thee out of thy country which is so strong together with all thy subjects which will follow thee to goe and meet Nebuchadnezzar to the end that you being all slaine by him your bodies may lye for food for the fowles of the aire and the wilde beasts of the field Psal. 74. 14. V. 5. Gathered to be buried V. 6. They have been they have solicited my people to rebell against the Caldeans promising them assistance and have violated their faith and so have not only been unprofitable but also very hurtfull to them V. 7. Madest all their loines thou hast left them to defend themselves with their owne strength and alone to beare the burden of the warre which they had undertaken for your advantage V. 9. And I have he speaks in the person of this King or in generall of all the Kings of Aegypt his predecessors who with great charges and labour had brought Nilus with channels over all the land of Aegypt V. 10. From the tower from one of the ends of Aegypt to the other Of Seventh it hath been commonly thought by reason of the likenesse of the name that it was the city of Siene standing upon the confines of Aegypt and Aethyopia where there might be some tower to marke the defect of shadowes in the very day of the Summer Solstice as there was a Well also to that purpose But because here are set downe two bounds from the North to the South and that Siene was the Southerne bound we must with more likelihood take it to be the branch of Nilus called Sebenniticus upon which there was in former times Pharus called by the Greeks the tower of Persons which was the Southerne bound or confine V. 14. A base namely subject and tributary to the Persians who shall people it againe See Ezek. 17. 6 14. V. 16. Which bringeth that by reason of these unlawfull practises through which my people trusting upon Aegypt have forsaken their beliefe they had in me and have broken their faith to the Chaldeans I may not againe call them to account for all the sinnes which they have committed imitating the Aegyptian idolatries Ezek. 8. 10 14. and 23. 19 20 21. V. 17. Seven and twentieth It is not likely that this yeare must be counted after the taking of Jehoiachin as the rest of the yeares are in this booke See Ezek. 29. 1. and 30. 20. but after the Jubile Unlesse this prophecye be inserted out of the order of times and was directed to the Prophet after the taking of Tyre the enterprise of Aegypt being already begun V. 18. Caused his army namely to execute my judgements upon Tyre and therefore I will requite him And if that ancient Histories be true that siege lasted thirteen yeares Every head that is to say they have suffered long and hard labours and toiles and have worne out themselves about it V. 20. For me to execute my judgements though they did not know my will nor had no intent for to obey it V. 21. In that day when I shall beat downe the Aegyptians then will I begin to raise up again my people in Babylon by the exaltation of Jechoniah Jer. 52 31. which questionlesse caused a great deale of ease and liberty to the Jewish prisoners To bud See Psal. 132. 17. will give thee I will make it so that thou Ezekiel and all the rest of the beleevers may freely and with open mouthes praise the Lord in your
this world and to obtaine the fulnesse of the assurance thereof in the Kingdome of heaven 1 Tim. 6. 19. 1 Pet. 1. 4. V. 22. The light Even as the eye is the light and the guide of the whole body So that if it bee pure and cleere the whole body is well directed and contrary wise if that be dimme and perished the body is as it were in darknesse So if mans understanding which is the light of the soule in all its motions be enlightened by Gods spirit all his actions are well guided But if it want that light be darkened with carnall careâ— the whole man lieth and goeth wandring in the darknesse of ignorance and sin and at the last falleth into eternall perdition V. 23. That darknesse Namely the uncleannest beastliest and most disordinate passions and affections of thy soule V. 24. Can serve A proverbiall kind of speech which must be understood according to the subject whereunto it is applyed namely to that kind of service which requireth the whole endeavour strength and heart of man to bee applyed to it and in which masters are contrary as God and the world Iac. 4. 4 1 Iob. 2. 15. Mammon a Syriack word which signifieth riches mony lucre as Luk. 16. 9. V. 25. Is not the life God out of his power and goodnesse having granted unto man his being which is the greater shall be deny him the lesser which is the preservation thereof His wisdome certainely shewing us that he made nothing casually to forsake it after he had made it See Rom. 5. 8. 9. V. 32. Seeke With an anxious care because they doe not know God nor believe in him V. 33. Seeke yee Desire and seeke before all other things to have parr in the Sonne of Gods kingdome as well in regard of the happinesse thereof in grace by the Application of his righteousnesse in this life and in glory in the life everlasting As in regard of the dutie of beleevers and subjects of this Kingdome in holinesse and spirituall uprightnesse V. 34. The morrow You ought to expect how God will disposè of you which if it bee to your reliefe contrary to your expectation it were great folly in you to trouble your selves in caring for that evill as will not come to passe and if it bee to your affliction and punishment what good will it do you to anticipate the sorrow of it before the time Sufficient you must distinguish your cares by severall spaces of times as God sendeth you your evills he doth not heape them upon you all in a moment nor you ought not to overcome your selves in an instant thorough the care and feare for future times CHAP. VII VER 1. IUdge not he meanes particular evill judgments which men judge of their neighbours without any uprightnesse charity truth or authority thorow curiositie pride rashnesse suspition malice hypocrisie c. Be not by God revenger of this usurpation of power which belongeth to him onely And oftentimes also by men by the same vice seeing God often suffereth one mans sinne to be punished by the sin of another V. 3. Beholdest thou A Proverb used amongst the Iewes V. 6. Give not Take heed of rash judgments But likewise use discretion and holy spirituall judgment in not presenting the holy and precious celestiall truth to men that are prophane and openly rebellious least you provoke them to blasphemie and contempt or aggravate their rage against you See 1 Pet. 4. 15. V. 7. It shall bee given If you aske it of him who should give it as you should and what is fitting to be given V. 9. What man to shew that we ought to aske of God only such things as are truely good And if God refuse to grant us that which we desire judge that it is not good for him that asketh it V. 11. Being evill Whose naturall affections are much corrupted thorow the ignorance and malice which sinne hath brought in whereby often times you doe not know what is good for your children And sometimes also thorow anger hardnesse or some other vice you deny them that which they aske of you But you never come to that unnaturall excesse as to give them hurtfull or deadly things in stead of good ones V. 12. Therefore To the end that you may obtaine what you aske doe unto others as you desire should be done to you by God and men The Law the true uprightnesse which is required by the Law expounded and confirmed by the Prophets Which seemes to be said to oppose it to the Pharisees vaine ceremonies and observations and to shew how Christs doctrine was agreeable with the Law being taken in a right sence V. 13. At the straite For to come to eternall happinesse doe not follow the way of pleasures and ease of the flesh and follow not the great number and multitude of men but make choice of the hard and laborious profession of the Gospell with its Crosse and joyne thy selfe to the small sanctified flocke of the Church by faith and imitation of good men who are alwayes the smallest number in the world V. 14. Of false In regard of their erroneous and false doctrine or of their disloyall and fraudulent intention when they doe utter a truth V. 16. Their fruits By their doctrine manner of teaching spirituall efficacy in their hearers their life customes and intentions seeing that by some of these wayes hypocrisie will give it selfe the lie and at the last shew it selfe V. 22. In that day Namely of the last judgement In thy Name as thy servants by thine authoritie and commission by calling upon thy grace and power Wonderfull this Title is in the Gospell specially given to the greatest and most glorious miracles V. 23. Know you I did never accept of you as my true servants V. 24. Therefore Seeing the onely externall profession of the Gospell profiteth not to everlasting salvation learne whereupon you may build your assured hope namly in the inward power of it receaved by a lively faith and bringing forth fruits of regeneration and new obedience which are the twofold end and effect thereof from whence followes the certainnesse of eternall happinesse notwithstanding and in the middest of all the temptations combates and difficulties V. 29. As one With a divine and Soveraigne Majestie with a serious severenesse and a spirituall power penetrating the soule by perswasion conversion or in conviction As the Scribes the substance of whose doctrine was more concerning frivolous and unprofitable questions and their manner of teaching more remisse affected and framed for ostentation of themselves and to please the auditors CHAP. VIII VER 4. SEE thou See the like manner of forbiddings Matth. 9. 30. and 12. 16. the cause whereof seemed to be that Christ would have men looke after his doctrine rather then after his miracles And also because that those miracles producing for the most pâ—rt nothing but vaine effects of admiration worldly honour and desire of participating of those
the motions of your owne naturall corruptions See Gal. 6. 8. Yee shall dye namely the everlasting death Through the spirit if you make use of the gifts of the holy Ghost and of his exercises continually desire his assistance and co-operate with his motions and power to mortifie the concupiscences and sins which are practised by the body â—nd doe yet reside in you during this corporall life Now he seemes here to oppose that onely effectuall meanes of the spirit to all humane meanes which are too weake as lawes reason doctrines disciplines c. Ye shall live namely in heavenly glory and happinesse V. 14. For as many he gives a reason why the promise of life is made to regenerate mens namely because being made children of God by adoption sealed by the spirit of regeneration thay are consequently heires V. 15. For ye he proveth further that they are children by the holy Ghost who is the seal of their adoption imprints the feeling thereof in them and causeth them to feel the effects thereof and bear the fruits and yeeld the duties thereof contrarie to his operation towards those consciences which are absolutly under the law servisely tied to work to gain the wiges being in continuall terror of the punishment without comfort liberty or confidence In which manner the spirit of God in some sort had also used the beleevers in the legal discipline under the old testament vsing them as younger sons under tuition with much subjection and feare whereas now the spirit of grace being fully powred out as upon eldest sonnes filleth them with confidence and liberty towards God Gal. 13. we cry with a holy boldnesse wee sweetly and tenderly call upon our heavenly father crying out like little children See upon Marke 14. 36 V. 16. The spirit as he sets us on to call upon God our father so he likewise assureth us on his part and sealeth it in our hearts that we are his children V. 17. Then heirs having right by this gift of adoption to the everlasting goods of the heavenly father in the communion of Christ essential sonn of the father and sole heire by nature See Mat. 38. 12. Heb. 1. 2 if so be S. Paul purposing to go on to the effect of the holy ghost namly to comfort beleevers in their afflictions doth first set down that they are by Gods appointment a necessary condition to attain to glory to the imitation of Christ their head with him as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24. V. 18. For I we must supply This condition ought to be freely embraced by beleevers for the good which is promised under that condition is farre greater then the evil which they can feare therein V. 19. For the he proves the height of this glory because it is the end of all things which do aspire thereunto by a naturall instinct but especially beleevers who have the chief part therein waiteth for lookes attentively for the time when it shall cleerely appear which are the true qualities rights and priviledges of Gods children in the perfect love of God in his likenesse in the inheritance and possession of his blessednesse and in the enjoying of his glory V. 20. For the he gives a reason of the whole words ayming at this last mark namely because it hath been by mans sin put besides its first and naturall establishment into which as one should say it disires to be set again made subject being drawen by man to serv for an instrument to sinne and to the vaine end of seeking its good an creatures forsaking the creator and consequently being enfolded in Gods curse in the continuall disorder ruine and destruction of many of its parts and finally to the annyhilation of this faire outward fabrick of the world Psa 102. 26. not willingly according to Gods first institution who hath given all creatures certain naturall vses to which they seeme voluntarly to incline whereas seduction seemes to have some resemblance of violence of him namely man who was the onely cause of this curse Gen. 3. 17 in hope grounded upon this that it having suffered part of the curse for mans sin when he shall be fully reestablished in grace and glorie all trackes of curse shall be also quite extinguished in the world as it is set downe Isa. 51. 16. and 65. 17. and 64. 22. V. 21. Delivered it shall be no more subject to any alteration nor corruption as it is this present nor should not serve for obiect or instrument of sin but shal according to its degree and nature participate of the glorious estate of Gods children freed from all evills and wants V. 22. For we know that is to say though the world seem at this present to be in its highest splender and beauty yet it hath an evil which burthens it and sincks it namely sin of which burthren it would faine be eased in a maner like a woman that is great with child which not withstanding will not be untill the last resurrection V 23. and not only that which the world doth by a secret inclination without any feeling or discourse we beleevers do it thorow knowledg and spirituall judgment fighing for grief under the burden of sin which we bear with a desire to be perfectly freed from it the first fruits namely that first degre of regeneration and gifts of the spirit which is conferred in this life for a pledge of the perfection which shall be in the eternall life 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption namely the full manifestation and effect hereof in the delivering of our bodyes from the power of death by the resurrection Psal. 49. 15. V. 24. For we it ought not to seeme strange that I say that we waite though wee be saved alreadie for we are not so as yet but onely by right and not perfectly in deed which is evident by the nature of the vertue of hope chief amongst those which the sp 〈…〉 creates in us which would not take place if the effect of our salvation were present See 1. Cor. 13. 13. V. 25. But if wee the Italian and if wee if that hope by which even at this time wee doe appreheâ—â— our happinesse which is not as yet revealed be lively and well grounded it ought to produce in us an inuincible patience for any length of time suffering of troubles and oppositions to receive the effect at the appointed time See 1. Thess. 1. 3. Iam. 1. 4. V. 26. Likewise the same spirit which hath imprinted these perswasions and desiers in us doth also worke another effect in us namely to strengthen and beare us up in our weaknesses and that by the meanes of holy prayers by which wee obtaine from God his grace and strength and whatsoever else is necessarie for our salvation 2 Cor. 12. 8. 9. maketh in 〈…〉 ess
by Saint Paul being the Gentiles Apostle who abhorred circumcision and other ceremonies whereas it was expedient for the other Apostles for a while to accomodate themselves therein to the Jewes who were brought up in them and used to them In Christ namely by his benefit and by faith in him V. 5. By subjection submitting our selves through fear to their perverse intention which was to draw a consequence from thence to force the Gentiles to the foresaid observation contrarie to that for which Paul circumcised Timothie namely through wisdom charitie and compassion upon the infirmitie of weak ones Acts 16. 3. See Rom 15. 1 2. 1 Cor. 9. 19. The truth namely that the substance of Christian doctrine might remain pâ—re and that ye might have no occasion to withdraw your selves from it by reason of this hard bondage V. 6. Whatsoever they though they conversed with Christ in the world and though they were made Apostles before me yet are they not above me in their Apostleship as the false Apostles do suggest for God respecteth not these outward considerations in the conferring of his gifts and his vocation V. 7. The Gospell namely the charge of preaching the Gospell especially to the uncircumcised Gentiles not that I was straightly limited to that but onely in generall and for the most part V. 9. Iames See Gal. 1. 19. Pillars chief in order and esteem amongst the Apostles 2 Cor. 11. 5. and 12. 11. though indeed all the Apostles were equall in that gift of the infallible conduct of the Holie Ghost in regard of which they were the pillars of the strong fabricke of the Christian Church and of the Doctrine of it See Matth. 16. 18. 1 Cor. 3. 10. Ephes. 2. 20. Rev. 21. 14. The grace namely the office of Apostle and the gifts fitting for it Rom. 1. 5. and 12. 3. and 15. 5. Ephes. 3. 8. They gave they did not only assent to our preaching but did also acknowledge us and accept of us for fellowes in office in equall degree and authoritie V. 12. That certain it is likely to be some of those false brethren V. 4. From Iames namely from Jerusalem where Iames the Lords brothers residence was Acts 12. 17. and 15. 13. and 21. 18. Though they were not any way sent or imploied by him Acts 15. 24. Did eat did not hold the Christians which were amongst the Gentiles to be prophane according to the Jewish institution which was to abstain from eating with Heathens Acts 10. 28. and 11. 3. He withdrew fomenting therein the error of those false Doctors namely that without circumcision man could not be held for just and holie nor a member of the Church which on the one side subverted the Doctrine of mans perfect righteousnesse in Christ who hath disanulled all vertue and use of circumcision by baptisme and on the other side troubled the Gentiles consciences who did abhor circumcision Fearing whereby it appeares that in Peters act there was no error of minde but onely some defect of humane affection not in the Doctrine but in outward actions not by any firme and setled purpose but by a suddain weaknesse being overtaken with fear of the hatred slander and persecution of his Nation which was zealous of ceremonies and by some imprudencie in not throughly knowing the qualitie and intention of these false brethren who were not weak for such ought to be pleased in indifferent things but malicious and ignorant who ought to be resisted and in not counterpoising their affected offences with the scandall of the true brethren which were amongst the Gentiles V. 13. And the other namely those which were turned Christians and were sufficiently perswaded concerning Christian libertie and were not superstitious nor scrupulous concerning ceremonies With their or in their V. 14. The truth See V. 5. Before them publikely and before the face of the Church for Saint Peters error was publike and might have been of consequence in respect of many See 1 Tim. 5. 20. If thou if thou in thy conscience doest hold thy selfe to be freed from Jewish ceremonies and doest ordinarily live in this libertie why doest thou upon this occasion wherein thou oughtest to have opposed thy selfe against these false Doctors who seek to impose this necessitie upon the Gentiles authorize their error and confirm their designe by thine example V. 15. We this seemes to be a new discourse directed to the Galatians upon those things which spoken tâ— Peter The meaning is if we Apostles were and other converted Jewes though borne of the holie race to whom the Law was especially given knowing that it cannot justifie us before God have had recourse to Christs onely righteousnesse and satisfaction how much more ought the Gentiles to do it who are laden with faults and are wholly prophane of themselves and by the Law can obtain nothing but damnation and an expresse curse V. 16. Knowing that is to say being instructed by the doctrine of the Gospell and by the feeling of our own consciences after long experience Of Iesus that is to say whereof he is the onely object and foundation V. 17. But if upon occasion of the ordinarie objection and calumnie that the doctrine of righteousnesse by faith doth slacken mens endeavours to good workes and brings man to a licentious kinde of sinning Saint Paul proposeth the second benefit namely of sanctification in spirit which is inseparable from the justification by Christ. While we seek namely whilest we make profession of seeking all our righteousnnsse in Christ by meanes of the faith which unites us to him and applies his satisfaction to us Are found namely that Christians themselves are prophane and given to evill doing Is therefore ought it therefore to be said or thought that the doctrine of Gods grace in Christ serves for a bait and nourishment of sin V. 18. If I if man doth willingly re-establish the kingdom of sin in himselfe which he made shew that he would disanull by having recourse to Christ who doth not onely cancell the Bond but mortifieth the strength and livelihood of it by the spirit of regeneration Rom. 6. 2. 6. 1 Iohn 3. 8. the fault is not in Christ nor in the doctrine of grace but in man who transgresse the Law of the Spirit under which all Christians live V. 19. For I he proves that there is a formall transgression in that which he hath said namely because that through Christs benefit every Christian of whom the Apostle gives an example in himselfe is in a manner freed from the curse and extreme rigor of the Law and passeth under another new Law of the Spirit of life in Christ Rom. 8. 2. 1 Cor. 7. 22. and 9. 21. which the milder it is the faster it bindeth to holinesse of life Am dead to the Law the Italian Am dead to another Law not in regard of the substance which is alwayes the same but in regard of the manner of commanding and of the end of the commandment Of the manner
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.