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
seeke after this conversion of the Iewes wishout fearing to be therfore reiected as the Iewes had bin for theirs V. 13. For Ispeake Isay that as the fall so the rising againe of the Iewes shall bee for the Gentiles advantage and in this manner doe I honour those to whom mine Apostleship hath bin specially destined not to cause them to grow proud ver 17. but to induce the Iewes to a holy concurrencie Ver. 14. Them which are Namely the Iewes of which Nation I am And might save to bee even from this houre an instrument of their salvation untill God recall the body of the Nation 1 Cor. 7. 16. and 9. 22. 1 Tim. 4. 16. Iam. 5. 20. V. â—5 For if this re-establishment of the Iews ought to be desired of all beleevers because that if upon occasion of their rejection the Gentiles have had part in Gods grace by the Gospell by their recalling they shall obtaine a joy and glory much like to the heavenly one by the spirituall resurrection of this so noble part accompanied with a glorious manifestation of CHRISTS Kingdome and admirable effects Ver. 16. For if God chusing and sanctifying Abraham for the first fruit and stocke of the blessed race hath also out of his free will given his naturall progenie this priviledge that they shall never wholly and for ever fall from his grace and covenant See Ier. 31. 35 36. and 33. 24 25. The first fruit these similitudes have no relation to the proving of the ground of the forsaid priviledge which is nothing but Gods free will but onely to set down the effects of it as in the Law the use of the fruits of the earth was sanctified and blessed by God by meanes of the offering of the first fruits which were offered unto him Lev. 19. 24. Deut. 26 2. and in the order of nature the boughes follow the nature of the roote Matth 7. 17. and 1. 2 33. So God having consecrated Abraham did doe it likewise for the benefit of his posterity to have alwayes some respect of grace towards it to restore it into his covenant though he suffer many ecclipses and interruptions to happen in it V. 17. The branches the roote is Abraham the Olive tree is the Iewish nation and Church the broâ—â—en branches are the unbeleiving and reprobate Iewes the wilde branches which are grafted in are the Gentiles graffed into the body of the Church and admitted into the covenant made with Abraham the fulnesse and sap are the blessing and promises made to Abraham and his seed V. 18. Boast not doe not attribute this benefit to thine owne merits and doe not insult over the Iewes for if thou doest it in respect of the Nation know that thou art thorow grace incorporated into Abrahams blessed race and not it into the Gentiles if thou doest it in respect of thine election and their reprobat on humble thy selfe rather seeing that all thy substencie is but only out of Gods grace and be instructed to persevere in faith with holy sollicitude and dâ—ffidencie of thy selfe to crave continuall assistance at Gods hands 1 Cor. 10. 12. Ver. 22. In his goodnesse Namely in the state of grace in which thou hast beene set and if thou heaâ—est the fruits thereof and art accordingly thankefull unto the Lord for it Otherwise all this ought to be understood of the externall incorporation into the Church by profession of which many hypocrisie have part and not of that lively internall and perpetually and effectuall into the mysticall body of Christ by a lively faith and communion of the spirit according to Gods election which is alwayes accompanied with perseverance See Ma 〈…〉 15. 13. Ver. 23. Shall hee graffed shall be restored into the communion of the Church Ver. 24. Of the Olive true Namely of the heathen race who were not regenerate by the spirit 〈◊〉 manured by Gods word without sweetnesse of grace or fruit pleasing to God Ephes. 2 3 12. Contraâ— to by the voluntary worke of grace The 〈◊〉 rall the native off-spring of Abraham who is their stocke V. 25. Mistery namely of the last conversion of the Iewes obscurely touched by the Prophets Isa. 11. 11. Zech. 12. 10. and more clearely manifested in the Gospell Matth. 23 39. Luk. 21. 24. 2â— or 3 16. Rev. 12. 6. and fully revealed to Saint P 〈…〉 as well as many other secrets In part in respect of the greater part of the people out of which hath only beene excepted a small number of Elect. ver 1. 5. The fulnesse Namely the great number opposite to those few Iewes who then and since have joyned themselves to the Christian Church V. 26. All Israel Namely the body of the people in generall shall be put againe into the way of salvation and re-established in the Church Others understand this of the whole Church composed of Iewes and Gentiles Which seemes to remaine unperfect so long as the Iewes are excluded out of it Out of Sion Isaiah speaking of the first comming of Christ in the flesh saith he shall come into Sâ—on But the Apostle applying that passage to the second manifestation in grace and power towards the Iewes saith out of Sion that is to say out of the middest of the Church where hee makes his abode in spirit he shall call and gather together the Iewes V. 27. For this is the Apostle relates none 〈◊〉 the beginning of the 20. ver of that 59. chap. Isay without setting downe all the rest which is of the substance of this covenant and makes more for this present subject When I shall this seemes added 〈◊〉 of Isa. â—7 9. very sittingly for this matter V. 28. They are that is to say the Iewes for the present time are alienate from God by reason of their rebellion against the Gospell which onely can unit soules to God 1 Thes. 2. 15. For your sakes Namely for your benefit because the Iewes apostacle hath given occasion for your vocation ver 11. and moreover because God hath redoubled his grace towards the Gentiles by the fall of the Iewes as a Father will love one of his children more dearely after the death of the other As touching the God doth yet beare some love to this people for hee hath freely chosen them and by a singular priviledge above all other people appointed never to reject them totally v. 16. Ier. 31. 36. For the Fathers for the speciall favour 〈◊〉 bore to the ancient Fathers V. 29. For the gifts God never recalls his grace which by absolute decree hee will communicate to some person or nation to call them to him and to have right to his covenant Now the election of this people hath beene such above all others in the world Who being once called have and may fâ—ll totally and irreparably whish this people cannot Without repentance that is to say irrevocable of which God never repents Psal. 〈◊〉 10. 4. Ver. 30. For as wee must supply The intersection of the fruition of
tree cut down or rooted up V. 12. His troops figurative termes taken from sieges see Iob. 16. 13. V. 17. My breath shee scorneth to come nigh mee by reason of the change and stinkingnesse of my breath for the for the love and in regard of our children which were the pledges of matrimoniall love between us V. 18. Young children young in age or mean of condition Others men of evill life V. 20. The skinne namely my gummes an ordinary kind of speech as when one saith such a one hath nothing left him but his teeth V. 21. Hath touched mee see Ruth 1. 13. 1 Sam. 6. 9 Iob 1. 11. V. 22. Are not as much as to say it seemeth that you could find in your hearts to devoure mee alive Iob. 16. 10. V. 24. And lead melted into the cuts of the letters or upon lead Namely some plate of that mettle as was anciently used for inscriptions and publick monuments His meaning is I desire that posterity being well informed of my cause might judge of it V. 25. For I the Italian as for mee I know as much as to say Finally I doe appeale to the last judgement of the great Iudge of the world the promised Messias in whom I have beleeved as well for the salvation of the soule as for the resurrection of the body And hee in time shall make mine innocency to appeare see 1 Cor 4. 5. liveth as true eternall God and that in his humane nature which hee will take upon him for the redemption of his Church he will perpetually enjoy the life of glory purchased through his justice for himselfe and all his members Iohn 6. 57. and 4. 19. shall stand that is to say shall appeare in glory to judge all men who were turned to dust and raised againe by him V. 26. My skinne namely this corporall life in which nothing is now left mee but my skinne in my flesh in mine owne proper person my body by vertue of the resurrection being rejoyned to my soule I shall enjoy the presence of my God and Saviour by the divine light in my mind which shall redound unto the senses of the body which shall also have for object of its happinesse the humane and glorified body of Christ and the misticall body of his Church perfectly united unto him Psal. 17. 15. 〈◊〉 Cor. 23. 12. 1 Iohn 3. 2. V. 27. Not another mine own body shall bee againe restored unto mee and not another new body created see Isa. 26. 19. my reines an exclamation of a vehement desire as Gen. 49. 18. Psal. 119. 81. V. 28. The root I have Gods word and his holy promises deeply rooted in my heart through faith Ia. 1. 2â— by which being freed by Gods judgement I ought not nor must not bee condemned by men see Iohn 3. 18. and 5. 24. V. 29. Of the sword of Gods just punishment wrath the Italian iniquity see Iob 6. 29. a judgement namely against them that give rash judgement of their brethren Math. 7. 1. Rom. 14. 4 Ia. 4. 11. CHAP. XX. VER 2. THerefore because thou threatnest us with Gods judgements I will answer thee being very certaine that I am in the right V. 3. The spirit my soule or the spirit of God understanding with reason and understanding and not with passion and recrimination V. 5. Is short the Italian from neere that is to say it begun but a little while since and will shortly end V. 10. Shall seeke either because they doe nor revenge themselves of their fathers injuries or because they shall make use of them in tâ—eiâ— extreame need restore being forced to it or to redeem his own life out of his angry euen its hands V. 11. His bones hee shall bee rotten with the excesses and dissolutions of his youth which shall â—â—ing him to his grave V. 12. Though wickednesse the pleasure which hee hath taken in the delights of sin shall at last be changed into horrible torments and sufferings A phrase taken from some poison that hath been swallowed in some pleasing meat or drink V. 17. The rivers a figurative description of Gods blessings bestowed upon his children in this and in the other life taken from the qualities of the land of promise flowing with milke and hony see Psal. 36. 18. V. 18. Restore hee shall cast it up againe and shall restore to others that which hee had gotten from them as v. 10. according hee shall bee as poore and wretched as hee hath been rich and mighty his substance the Italian his power namely his wealth and strength restitution the Italian his change see Iob 15. 31. V. 19. And hath forsaken the poore the Italian hath it hee shall leave poore behind him namely his own children which he builded not the Italian hee shall not build his own hee shall not found nor establish his businesse nor his family in any way to make it endure long see Exod. 1. 21. 1. Sam. 2. 35. 2 Sam. 7. 27. V. 20. Shall not feele hee hath been continually enflamed with an unsatiable coveâ—ous desire V. 22. In straits hee shall be brought into extreame wants and sufferings every hand hee shall be exposed as a prey to the poore V. 24. Of steele the Italian of brasse for in those dayes they could give brasse such a kind of temper that it was more usefull for weapons than any steele V. 26. All darkenesse wheresoever hee shall thinke to finde a place of safeguard there shall hee meet with some horrible mischance not blowen that is to say calamities whose causes shall be unknown and shall proceed immediately from God see Isa. 30. 33. V. 27. The heaven all the creatures high and low conspiring his ruine shall testifie the curse of God upon him for his sinnes V. 28. 〈◊〉 away shall be carried away as by a deluge of water V. 29. By God the Italian addeth by God for his words namely for his blasphemies which is the greatest sinne of the wicked for which hee also taxeth Iob in some sort see 1 Sam 2. 3. 10. Others the inheritance which was assigned unto him by Gods sentence CHAP. XXI VER 4. My complaint seeing it is God who in an extraordinary manner doth afflict me how should 〈◊〉 observe any measure in my complaints Iob 6. 2. V. 13. In a moment without much languishing which good men doe oftentimes in their calamities Iob 9. 23 and 24. 19. Psal. 73. 4. V. 15. What is the hee seemeth to reherse the very words of Pharaoh Exod. 5. 2. V. 16. Their good being perswaded they can have all things at command and all that they want to be within the compasse of their power they care not for praying to God for to desire those things at his hands the counsell God forbid that ever I 〈…〉 ould consent to any such wickednesse Iob. 22. 18. V. 17. How often I confesse that which you say concerning Gods iudgements upon the wicked to bee sometimes true in this world yet it is not so
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
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are â—ustified out of 〈◊〉 grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that 〈◊〉 dead that have received togither with the remission of our sinnes in Christ the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God and with all mortifieth the life of 〈…〉 so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the â—â—th of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a â—â—â—â—â—ent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â—7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sinâ— ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâ—ng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâ—â—â—a's whilest you lâ—ve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâ—culties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
to Law enter an action against another Christian before unbelieving Iudges to the scandall of them the shame of the Gospell and offence of Christian Chariâ—iâ— Now Saint Paul speaketh to the Plaintiffes and not the Defendants who are bound to stand to tryall The Saints Namely beleevers and members of the Church chosen and accepted for friendly arbitrators Ver. 2. Shall judge as assisters to Christ the supreame Iudge and partakers of the glory of his kingdome they shall assist at the last judgment concurring in minde and will with their heads sentence See Psalme 49. 14. Dan. 7. 22. Rev. 2. 26. and 3. â—1 and 20. 4. V. 3. Angels Namely the wicked and apostated angels the devills Ver. 4. Set them rather there commit this scandall of going to Law before infidels make them judges betweene you who are in the meanest state Seeing that by your proceeding it seemes that notwithstanding your great presumption of understanding and knowledge you have not any one capable of knowing your differences V. 7. Because yee goe the one giving cause for it thorow iniquitie and the others undertaking it too lightly thorow impatience for every offence or dammage receaved though according to Christian wisdome charitie and equitie they bee not of any such qualitie as that they should deserve these scandalous instances V. 9. The unrighteous which persevere in these sins without conversion Effeminate those are they who endâ—â—e the unnaturall lust Ver. 11. Some of you whilest you were heathens every one of you were infected with some one of these vices some with many of them some with all Ephesians 2 3. In the name by vertue of CHRIST and of his obedience and satisfaction which hâ—th beene imputed for your absolution and justification before God By the Spirit whose proper action and benefit is sanctâ—cation whereof he had spoken before V. 12. All thâ—ngs Namely the indifferent ones which are not forbidden by any command from God Now being ready to speake of fornication hee first sets down thiâ— rule concerning things indifferent because that many according to the heathens error did put fornication amongst the number of them See Acts 15. 20. Expedient Namely for commoâ— edification for charitie and for the upholding of the weake and for the peace of the Church But I will not that is to say my desire of any thing shall not command mee so farre but that I will easily abstaine from it upon some reasonable respect See Rom. 15. 2. Verse 13. Me tes fornication is not of the number of things indifferent as cating of all sorts of meates without distinction of cleane or uncleane for though either action be corporall the qualitie of the meate hath no morall relation to the soule neither to the present holinesse nor to the future happinesse of it and makes no impression in it of any good or evill Matthew 15. 11 17. yea meate is for nothing but for the sustenance of life by meanes of the Organs of nourishing and finally by death and by the passage to eternall life all use of meates and of those Organs is annihilated But all bodily conjunctions out of wed-locke are forbidden by God and vicious and contrarie to the end and use of our bodies which is to belong to Christ as his members and to be guided by him to serve GOD in all Holinesse Righteousnesse and puritie and by this meanes to bee made partakers of hâ—s everlasting glory at the last and great Resurrection opposite to the destruction of meates and of the bellie Ver. 15. Take the members shall I dismember my selfe from CHRIST by an unchaste corporall conjunction incompatible with the spirituall conjunction which I have with him taking away the right he hath over my body from him and from my body it selfe the happinesse of being governed and quickened by him and by his spirit The members Namely a body bound and hâ—ited to her and altogether made use of and possessed by her V. 16. Which is joyned according to Gods first order carnall conjunction is restrained within the Lawes of Matrimony whereby whosoever doth abuâ—e it entangles himselfe before God in a most stirct though vicions and infamous bond which is sufficient to untie or breake any other bond though lawfull and holy either corporall or spirituall V. 17. He that is joyned namely every beleever is united with Christ in body and in soule as by a bond of spirituall matrimony in the communion of the spirit of holinesse with which the uncleane conjunction of fornication cannot agree V. 18. Every sinne â—ther sinnes have not this property and power over mans body to seize it and put it into anothers power as fornication doth by which he is made the harlots member by vertue of Gods first order which is not annihilated by mans abuse Ver. 19. Yee are not to abandon your selves to whom you please and to doe with your bodies what you will V. 20. Yâ—â— are bought Christ having ransomed you out of the bondage of the devill and sinne with the price of his bloud hath gotten an everlasting title in and dominion over you Glorifie that is to say give him honour therefore and acknowledge this Soveâ—aigne benefit by consecrating and using your bodies in his holy service Which are not only by the right of Creation but chiefly by that of redemption and voluntary covenant and spirituall conâ—unction CHAP. VII VER 1. IT is good namely it would bee more commodious for the instant necessities and calamities of the Church ver 35 40. which might be more easily boren and overcome being in a free condition And also now profitable being not distracted by diverse cares nor troubled with diverse â—roubles which by reason of sinne doe accompany marriage ver 28. 32. Ver. 2. To avoyd though for many respects it could be expedient to be without it yet there is one respect which being of greater moment doth emmand the use of it namely to avoyd lust by reason of the â—â—ailâ—ie of the flesh V. 3. Due â—eâ—evâ—lence by this word is honestly signified the duty of matrimoniall cohabitation V. 4. Hath not by marriage her body is tied to her husband and his body to his wife Ver. 5. Defraud yee not namely of that foresaid dutie That yee may give namely that you may aâ—â—end in a more expresse solemne and extraordinary manner to the exercises of piâ—tie and humiliation before God and to the mortification of the flesh keeping your selves from all manner of delights though they be lawfull and honest and from all distraction of carnall and earthly thoughts See Exod. 19. 15. 1 Sam. 21. 4 5. Ioel 2. 16. Zech. 7. 3. V. 6. I speake this that is to say I doe not speake this to impose the Law of marriage absolutely upon all but onely to shew that it is lawfull to use it V. 7. Were even as namely did live out of the bond of marriage 1 Cor. 9. 5. V. 8. It is good as ver 1. V. 9. If they cannot namely if they have
which is hidden to flesh and blood and which God alone can reveale Matth. 16. 17. and in the exercising of which consisteth the highest and perfectest service of God V. 11. Their wives namely Bishops and Deacons wives V. 13. Purchase to themselves they make themselves fitting and worthy to be promoted to higher degrees in the Churches service Boldnesse the Italian Liberty for a pure life freeth one from the fear of reproaches and gaineth authority and credit with the hearers and generally a good conscience is alwayes bold In the faith namely in the preaching of Christian Doctrine V. 15. The pillar by whose ministery the authority dignity knowledge vertue and use of the truth of the Gospell ought to be preserved in the world and maintained against all errours contradictions and corruptions whereunto nothing is more adverse or prejudiciall then the vitious life of those that preach it V. 16. And without as in the mysteries and most sacred actions under the law and also in the false mysteries of the Gentiles there was a most exact purification required before they could be admitted to them much more is it necessary in the Gospell which is the onely holy and Soveraigne mysterie Of godlinesse not onely of ceremonies as Moses his Law nor of prophane superstitions as the Gentiles mysteries but a most holy and truely religious mysterie by which God is served in Spirit and truth God namely the everlasting Sonne of God true God with his Father hath taken upon him human nature and in it hath manifested himselfe unto the world for to be the true Messias and promised Redeemer who untill that time was hidden in Gods counsell and under his promises Justified fullie approved of before Gods judgement Seate as having perfectly fulfilled all righteousnesse especially in what belonged to his office of Redeemer and by that meanes was delivered from death and from all paines and crowned with deserved glorie Esay 53. 8. and besides plainely declared what he is against all the false judgements contradictions and calumnies of the World by his glorious resurrection Matth. 11. 19. Luke 7. 35 Rom. 1. 4. In the Spirit in the power of his Godhead by which he hath fulfilled his office Heb. 9. 14. the truth whereof he hath caused to appeare by his resurrection Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels being risen he caused the Angels first to behold the accomplishment of Gods promises and of the Worlds salvation which they fervently expected and desired Matth. 28. 2. Marke 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12. CHAP. IV. Vers. 1. THe Spirit the holy Ghost hath revealed this to the Apostles and Prophets under the Gospell In latter times namely in the time of Christianity which is the last age of the World after which followeth the everlasting estate of the Church Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World Seducing Spirits to false Doctors who shall boast of being inspired and sent by God See 1 John 4. 1. V. 2. Seared that shall have left all manner of feeling and motion of conscience as a cautery applied to some part of the body deads it and causeth it to fall See Rom. 1. 28. Ephes. 4. 19. Jude 〈◊〉 V. 3. Forbidding not absolutely to all persons but onely to some under pretence of greater holinesse See Col. 2. 22 23. From meats namely from certaine kinds of meats Which beleeve who onely have as they are Gods children right to make use of his goods and creatures whereas the wicked before God are onely usurpers of them V. 4. For every he gives a reason why he hath said this forbidding of meats to be a divellish thing Is good that is to say the use thereof in it selfe is pure and lawfull as touching the conscience before God V. 5. It is God by his Word and Ordinance hath declared the use thereof to be lawfull especially for believers who in Christ have gotten a new right to the creatures Psal. 8. 6. Rom. 4. 13. and besides the said use is actually sanctified by them by the religious acknowledgement which they make thereof to God by calling upon his Name V. 6. Thou shalt be thou shalt in effect shew thy selfe to be such a one Attained or which thou hast carefully followed V. 7. Fables vaine humane imaginations as if in outward austeritie in abstinences fasts which he cals disciplines and exercises of the bodie did consist true holinesse before God V. 8. Little seeing all the good that it can doe is but to tame the members of the body and their externall motions and actions 1 Cor. 9. 27. without sanctifying the heart and the inward part of man as lively faith and the love and feare of God doth See Rom. 8. 13. V. 10. For therefore of this infallible vertue of Gods promises made to true pietie the afflictions which I and all true believers doe voluntarily suffer are a verie good proofe for it were a greatfolly to suffer so much without any certaine hope The Saviour the preserver of mens naturall and temporall being in generall and especially of the everlasting and spirituall being of his children V. 12. Despise doe not thou give any occasion of having it despised but make it venerable by thy vertuous carriage in thine office In Spirit in holy zeale and in spirituall and heroicke motions and actions V. 13. To reading to the study and meditation of the holy Scripture To exhortation under this part and the following is comprehended the whole Evangelicall ministery V. 14. Neglect not exercise carefully thy calling of Evangelist revive manure and strengthen the gifts which thou hast received thereby Which was given thee God having declared thy vocation not by votes of humane or ordinary election but by propheticke revelation and expresse oracle signified to the Church by the Prophets See Acts 13. 1 2. 1 Tim. 1. 18. With the laying on not to adde by mans meanes any weight to the divine calling but onely for a signe of consecration and blessing Of the Presbyterie the Italian Of the Elders namely of the pastors and other guides of the Church V. 15. To all or in all things V. 16. Both save thy selfe thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of soules Ezek. 33. 9. and shalt hold on a secure way in thy calling to attaine unto eternall happinesse Phil. 2. 12. and shalt be an instrument of salvation to thy hearers Rom. 15 14. 1 Cor. 9. 22. CHAP. V. Vers. 3. HOnour have an especiall care of them as well to relieve such as are in want as v. 17. as also to employ such as are vertuous in the Deaconship That are that have the true qualities of the soule and vertues befitting Christian widdows and such as have no other helpe nor assistance vers 5 16. V. 4. But if I free the Church from this duty of maintaining widdows that have kindred able
to be understood the great councell of seventy or the assembly of all the governours and heads of the people V. 34 It was not Exodus 31. 14. capitall punishment was ordayned for Sabbath-breakers but here there might be a question by reason that the fact was apparently of small moment was such a transgression whether it might be pardoned and by what kind of death he ought to dye V. 38 Of their garments Their outward garments Deut. 22 12. Of blue of blue wollen threed V. 39 And it shall be The Italian hath it And that ribbon those fringes composed of many threeds comprehended the changes and strayings of mens thoughts and actions which ought to be restrained under the obedience of Gods heavenly law figured by that sky-coloured ribbon See Psalm 119. 113. Seek not have alwayes your thoughts and will set upon my commandements without being drawne away by the evill motions of the heart and enticements of the sences A phrase taken from huntsmen which never keep any certaine way but runne after the tracks and sent of the beast see Deuteronomy chapter 29. verse 19. Job chap. 31. verse 7. Ezech. 6. 9. A whoring Spiritually by lusting after fleshly things and after the world contrary to Gods chaste and pure love See Psa. 73. 27. Jam. 44. or by committing idolatry as Num. 14. 33. CHAP. XVI VERS 1. KOhath So that Korah came to be Moses his cosen german Exo. 6. 18 20 21. Tooke men The Italian addeth Tooke other men with them namely the two hundred and fifty men spoken of v. 2. V. 2. In the Congregation The great councell or supreme ordinary Senat was but of seventy Num. 11. 16 but besides that when they were to treate of any busines that was very general wherein the advice and consent of the whole people was required or whose execution was to be committed to the inferior magistrats there were gathered together the other heads of the people divided into heads of thousands and of hundreds c. Exod. 18. 25. and this was the Congregation which is spoken of in this place Numbers chapter 〈◊〉 v. 16. V. 3. Ye take too much upon you The Italian hath it Let it suffice you That is to say content your selves with what you have been suffered to do hitherto and seek not to usurpe perpetuall domination upon Gods people Words of ambition jealousie and sedition against the order of government established by God himselfe as if Gods ordinary gifts of grace did free them from all manner of subjection and did confound all manner of order by an equall popularity V. 4. He fell See upon Numbers cha 14. v. 5. and 20. 6. V. 5. Who are his Whom he accepteth of for his particular servant as me And whom he hath consecrated by his gifts and calling as he hath done Aaron and not by the gift of common grace as he hath done the rest of the people v. 3. And will cause him will confirme his vocation by some miraculous and extraordinary signe V. 6. This do All this is ordained by Moses through divine inspiration V. 7. Doth chuse Approveth of by accepting of his Incense see upon Gen. 4. 4. Ye take too much upon you The Italian Let it suffice you You undertake too much stay Or content your selves with the honor ye have received from God to be his inferiour Ministers V. 9. To minister unto them To do in the Congregations name and stead that which they were bound to do themselves about the service of God See Num. 3. v. 7. V. 10. And he hath He hath not only appointed you for this sacred function but hath already installed you in it and put you in possession and execution of the same The Priesthood also Which as it may here appeare Korah did purpose to make common to all the Levites as it seemeth also that his followers which were not Levites purposed to do the like with Moses his politick power and with the councels power which God had appointed V. 14. Into a land According to thy promise Exo. 3. 17. Lev. 20. 24. Put out The Italian hath it dazle to dazle the peoples eyes by thy authority that they may not finde thy cunning and ambition of raigning V. 15. Respect not Be not thou propitious unto them when they shall present their prayers and sacrifices unto thee Psal. 109. 7. Or by the refusall of the solemn proof of their incenses shew that thou doest disallow of their rebellion See Genesis chapter 4. v. 4. V. 17. Before the Lord Before his Tabernacle V. 18. Fire From the Altar which was the only fire that was acceptable in all offerings Lev. 10. 1. V. 19. All the Congregation The whole body of the people or their governors as it appeareth by v. 22. and it seemeth that they inclined to Korah his side but did forbeare to declare themselvs openly untill such time as they had heard Gods determination The glory the ordinary signes of his approach and presence which appeared by the comming down lower of the cloud and by the brightnesse of it See Exodus 16 7 10. Leviticus 9. 6 23. Numbers 14. 10. and 20. 6. V. 22. Of the spirits Creator and preserver of the soules who knowest the hearts wouldest thou destroy thy divine work for a sin which thou knowest to be of malice in Korah but of ignorance and seduction in the rest V. 25. The Elders The councell of seventy V. 26. And touch nothing As being condemned to a curse and anathema in which case it was altogether forbidden to touch or come neere any such thing Deu. 13. 16. V. 27. And stood For it was no more lawfull for them to come amongst the people V. 28. All these works To have brought the people out of Egypt to have conducted and guided them and done all other things which belonged to mine office verse 13. V. 29. Be visited By a naturall and ordinary death which neverthelesse is always a punishment for sin Rom. 6. 23. V. 30. Go down Go die under ground contrary to the ordinary course of dying which is to die above ground and afterwards to be buried under ground V. 32. All the men Num. 26. 11. it is said that Korahs children did not die in this execution whereby it may be gathered that here are meant some slaves or women and finally all them which did stay with him and were yet within his houshold from which some were already severed by marriage or otherwise As for Korah he died in the Tabernacle with all the two hundred and fifty Levites which followed him v. 35. 40. Num. 26. 10. V. 35. Came out It was created by him and darted either out of the cloud or out of the Sanctuary V. 37. Of the burning Of those dead bodies which were fired and consumed to ashes which were yet burning hot hallowed these censers having been presented before God by his commandement and besides that belonging to persons which perished by a curse ought now to belong unto
diverse and very large this book being an epitome of all the scripture reduced into practise in all manner of vertues and spirituall actions and in all the accidents and necessities of this present life by divine motions and ejaculations of the soule stirred and raised up by the holy Ghost who with his power accompanied she stile the numbers and poeticall art of them and the grave and holy concents of Musick Yet in this generality there may this distinction be observed that in some Psalmes God speaketh to his Church and to his elect and in other some to his enemies to the first by instructions exhortations corrections consolations promises and prophecies especially of the Messias and of his spirituall and everlasting Kingdome of which there are in this book more notable and plaine ones than in any other book of the old Testament To his enemies hee speaks by threatnings and reproofes and reclaiming them from their rage In other places the Psalmists speak or cause the Church to speak unto God in confessions complaints prayers prayses and thanks givings or to the faithfull in instructions exhortations corrections and reprehensions And all to this chiefe end to frame and instruct the faithfull man even in this world in the way to performe that great work of life everlasting which is to glorifie God with a heart ravished unto him and to keep the soule in a lively and spirituall exercise and application of the doctrine of piety and in the fruition of Gods grace in the joy and comfort of the holy Ghost and cause it to feele the joyes of the age to come and to taste the happinesse of it by certaine heavenly motions which the said soule is driven and drawne by the use of the Psalmes practised infervor of spirit and purity of minde as by a very strong and divine engine PSAL. I VER 1. THat walketh not who in his deliberation concerning his manner of living hath not betaken himselfe to follow the examples or the inducements of the wicked nor standeth nor is not obdurate and fixed in the habit and custome of sinning of sinners of those who make a trade and occupation of sinning and are elsewhere called workers of iniquity nor siteth that doth not consent unto nor take pleasure in sin with a dead and seared conscience and contemneth not nor prophanely casteth off all manner of correction and feare of Gods judgements which is the very height of sin see Prov. 18. 1. and 21. 24. V. 2. In the law that is to say in all Gods revealed word for to draw the ground of his faith and comfort of his conscience out of the promises of grace Out of his commandements the rule of his life and out of his doctrine the light of his instruction to salvation V. 4. Chasse which is the huskes of the corne when it is threshed in the floore meaning that they shall be without any firme stay or subsistence in their consciences without rule in their actions and motions without any direct aime to a certaine end and without any profit in operation V. 5. Shall not stand they shall not be able to appeare and subsist there with a secure conscience nor they shall not be absolved by the judges sentence nor be raised from death to glory in the resurrection But they shall be beaten down with terror be void and fallen from all manner of hope and be throwne into everlasting perdition see Luke 21. 36. Ephes. 6. 13. in the judgement namely in the last and generall judgement V. 6. Knoweth that is to say approveth of it and favoureth it the way their whole life and conversation PSAL. II. VER I. A vaine thing which hath neither ground nor good reason and besides cannot bring forth any good or happy fruite V. 2. Annointed the King who was by him consecrated namely Christ Iesus see Psa. 45. 7. V. 3. Let us break let us shake off all manner of obedience and respect and let us endeavour to set our selves fully at liberty Ier. 5. 5. see of this yoak and spirituall bonds Mat. 11. 29. 30. Rom. 6. 18. V. 4. That sitteth in his eternall Kingdome and rest which cannot be moved nor stirred by the ragings of this world V. 5. Then at a certaine time which he hath set down see Psa. 14. 7. Eccl. 3. 17. V. 6. Of Sion my Church figured by Sion where David dwelt and reigned V. 7. I will declare I the son of Gnd will by my Gospell proclaime my Fathers counsell concerning the establishment of my Kingdome the decree see upon Rom. 1. 4. hath said hath decreed concerning mee to whom hee hath communicated all his counsell that as I am his essentiall son proceeded from him in an unspeakable manner in the unmoveable point of eternity which is the eternall this day which hath no succession variation nor vicissitude of time So in the day of my glorious resurrection which is the prefixed time of the fulfilling this decree I should appeare plainly to the world such as I am from my birth by entering into possession of the new spirituall Kingdome which hee hath given mee as I am his son and heire and also head and mediator of his Church see Mat. 28. 18. Acts 13. 33. Rom. 1. 4. Heb. 1. 2. V. 8. Aske of mee as mediator represent unto mee the perfectnesse of thy obedience and performance of thy office that thou ' maiest receive the promised reward and crowne to reigne over man-kinde whom thou hast saved see Psa. 89. 29. Iohn 17. 4. 5. the heathen the Italian the nations all generally to be Lord over them in power and justice as my Lievtenant And amongst them chiefely over the elect to be thine own proper people gotten by thee over which thou reignest in grace and spirit V. 9. Shalt break them namely those that are rebellious 11. With trembling namely a trembling of reverence and worship by reason of the greatnesse and Maiesty of the King Of humility by reason of the infirmity and unworthinesse of man And of care to beware of the dangers that may happen if the King be wrath and for feare of loosâ—ing the good things of this Kingdome V. 12. Kisse yeeld unto the eternall son of God religious adoration as to the true God and hommage of subjection as to the King of the world the kisse being a signe of both 1 Sam. 10. 11 Kings 19. 18. Hos. 13. 2. from the way the Italian in your way namely in your manner of living or by the way that is to say suddenly in the midway of your enterprises which you will never be able to bring to an end Or that you doe not perish by your way that is to say that your proceeding be not to perdition Psa. 1. 6. PSAL. III. VER 2. SElah this word is not any where but in the Psalmes and in Habacuck Some hold it to be a terme of musick as a pause or signe of elevation of the voice or of changing of tune Others will
it bee adorned with divine graces even in this world yet it is like unto abride which is yet at home untill her solemne going forth when shee goeth to her husband Rev. 19. 7. 8. which signifieth that shee doth not outwardly make shew of what shee is as yet 1 Iohn 3. 2. or that her ornaments are spirituall and internall not worldly Cant. 1. 5. 1 Pet. 3. 3. V. 14. Shall bee brought that of altogether may be composed the intire body of the universall Church V. 15. Pallace first into the communion of the Church in this world and afterwards into heavenly glory V. 16. Thy children as if hee said O Christ in stead of the Iewish nation out of which thou shalt come according to the slesh the whole Christian Church shall bee thy people which is made so by thy word and spirit Heb. 2. 13. princes by some degree and measure of particitation of Christs spirituall and everlasting Kingdome and glory Mat. 19. 28. Luke 22. 29. 1 Cor. 6. 3. Ephes. 2. 6. PSAL. XLVI THE title Alamoth see 1 Chron. 15. 20. and upon Psal. 6. in the title V. 4. A river the Church shall enjoy her sweet rest and security though it have in it selfe but weak meanes meant by those smaâ—l streames and torrents where with Ierusalem was watered opposite to great rivers and seas that is to say the power and greatnesse of the world see Isa. 8. 6. V. 5. Right early the Italian when the morning appeareth that is to say just in the point and very moment of the greatest danger even as when after the dangers of the night with the day the assalt is expected as God hath done in diverse a 〈…〉 ctions of his people Exod. 14. 24. 27. 2 Chron. 20. 20. Psa. 30. 5. V. 6. The heathen this may bee understood of some singular deliverance as that of 2 Chron. 14. 12. and 20. 23 and 32. 2â— or of such ordinary ones as God sendeth to his Church hee uttered a figurative description of Gods miraculous assistance without any humane meanes as Psa. 18. 6. 7. V. 8. Hee hath made or hee hath sent desolations upon the earth that is to say hee hath destroyed the Kingdomes of the world which were his enemies V. 10. Be still Gods words to his enemies to exhort them to repentance or to denounce perdition to them if they continue PSAL. XLVII VER 2 FOr the Lord that is to say the everlasting sonne of God being gone up to heaven hath taâ—en possession of the universall Kingdome which God his father hath given him V. 3. Hee shall subdue this must bee understood of the spirituall subjection of the whole world to Christs Kingdome in whom the Church hath part as being his body see Isa. 49. 23. V. 4. Hee shall the Italian hee hath that is to say hee hath by his free election given us an excellent inheritance chosen out above all other wherein consists all our glory namely the Kingdome of heaven V. 5. Is gone up this may figuratively be understood of the arke of the covenant in which God did shew himselfe present which was by David transported with great pompe and solemnity into his city 2 Sam. 6. â—2 or by Solomon into the Temple 1 Kings 8. 6. But spiritually and chiefely it ought to be refâ—rred to Christs asscension into heaven as Psa. 68. 24. 25. V. 8. The throne namely the arke figuâ—atively 1 Chron. 28. 18. Psa 80. 1. and 99. 1. and heaven in truth and mistically Heb. 8. 1. and 12. 2. V. 9. The people namely of two they have been made one only people a prophecy of the calling of the Gentiles unto God hee is the only protectâ—r and governor of the universe and therefore it is fitting and just that all men should acknowledge him and serve him CHAP. XLVIII THE title Of Psalme see upon the title of Psal. 30. V. 2. Beautifull for scituation not so much for temporall blessings for which shee was called the Queen of the East as for the spirituall ones God being present there and his service truly established there and the promise being that the Messias should there accomplish the worke of our redemption of the great King which God had chosen for his Royall residence where all his people are to come to receive his commands and to yeelde him hommage and service V. 4. The Kings he speaks of some notable enterprise which was against the Church as Psal 46. 6 V. 7. Thou breakest the Italian they were broken as the East wind breaketh the Ships of Tarshish thou dost overthrow all the preparations of men in the Sea of this world Of Tarshish of the great Sea either Mâ—dâ—terranean of Ocean With an East winde which is a tempestuous winde in those countreys Ier. 18. 17. V. 8. As we have heard that is to say this deliverance of ours is equall to those ancient deliverances whereof we have heard report Or we have so and the effects to be according to thy words and promise V. 10. According to thy thou makest thy selfe to be known such as indeed thou art and like unto such a one art thou praised and glorified V. 11. The daughters the cities of the Tribe of Iudah called daughters in respect of Ierusalem which was the Metâ—opolis V. 12. Walk about a poeticall representation by which the world is invited to consider the inpregnable strength and magnificence of the Church by reason of the presence of her God even as singularities of the Fort or Castle of a City are shewed to Travellers to the end that the may spread the fame thereof into forraign parts a great way off PSAL. XLIX VER 3. OF wisedome Hebrew wisedomes namely concerning the true knowledge and apprehension of the end of man that hee may lead his life accordingly V. 4. I will encline a terme taken from Musitians who leane to their eare when they are tuning their instruments meaning that he will instruct himselfe as well or better then any other can V. 5. The iniquity that is to say the congregation of the wicked or the calamities which God useth to inflict upon his children for the punishing of sinne V. 8. Precious the Italian cannot be found or it is deare or rare to be gotten V. 11. They call seeing themselves to be mortall they think for to immortalize themselves by meanes of their lands and Lordships which they call by their owne names V. 12. The beasts as much as concerneth the body and this present life Eccles. 3. 19. V. 13. Their sayings Hebrew their mouth the meaning is that although the sonnes of worldly men see the vanity of their fathers confidence yet they will follow their example Others translate it they doe approve of it with their mouths that is say doe with words prayse that kinde of life and doe follow it with their deeds V. 14. Feed on them the Italian shall pasture them a poeticall kinde of speech that is to say being laid in the eâ—rth like unto a
great flock of sheep they shall be under the command of death Other shall seed on them that is to say shall consume them 〈◊〉 Shall have dominion the elect who are partakers of Christs eternall Kingdome in the blessed resu rection which is called the great day-break Cant. 2. 17. and 7. 12. 2 Pet. 1. 19. shall obtaine a full victory and have quiet dominion over the world and the worldly Beautie or strength V. 15. Will redeeme shall raise my body to life and glory because I dyed in his grace and my soule shall be carried up to heaven Or according to others because he hath adopted me and received me into the number of his elect V. 18. He blessed hee hath been contented and flattered himselfe with a vaine opinion of happinesse V. 19. He shall goe the Italian it shall goe namely the soule of the worldly man See light namely the light of life and glory everlasting V. 20. Understandeth not namely true spirituall wisdome to apprehend the scope of everlasting happinesse and direct his life towards it The beasts not as concerning the lastingnesse and subsistencie of the soule which is eternall but in the privation of happinesse which is the true end of man PSAL. L. THe title Of Asaph a famous Musitian in Davids dayes 1 Chron. 25. 2. who was also a Prophet and composer of Psalmes 2 Chron. 29 30. whereupon it is not certaine whether the Psalmes which are entitled by his name were composed by him or whether they were onely directed to him and his successors to bee plaid and sung in their turnes V. 1. The mightie God the Italian the God of gods the representation of a solemn act namely the Lord judging of his Church drawn according to the modell of the great and last judgement to which it serves as a preparation for instruction and correction The earth that is to say all the inhabitants thereof V. 2. The perfection of beautie the Italian the place of the perfection or according to others he appeared compleatly beautifull V. 4. To the heavens to bee as assisting and witnesses Deut. 32. 1. Isa. 1. 2. unlesse that by the heavens he meanes the Angells V. 5. Gather this seemes to bee spoken to the Angels who are ministers in this judgement Matth. 13. 39. 41. and 24. 31. Saints namely all the members of my Church and people sanctified by my covenant and the seales thereof by my calling and their profession though many have denied the truth and vertue of it By sacrifice that is to say ratified it by a solemn sacrifice and spilling of the bloud set down Exod. 24. 8. Others referre it more generally to all sacrifices which were seales of Gods covenant V. 6. Declare Gods justice shall in this judgement of his bee manifested to all the world as plainly as those things which from heaven are seen here upon the earth Rom. 1. 18. God is Iudge a true i and Soveraign Iudge of all the world and therefore â—n him there can be no injustice Iob 34. 13. Rom. 3. 6. V. 7. Testifie against thee the Italian make my protestations to thee namely solemne declarations of what I require at thy hands and what I doe enterchangeably promise to thee V. 8. I will not in this judgement I will not aske thee any account of the externall and ceremoniall service which of it selfe is not agreeing with my nature nor acceptable to mee but onely being done as a duty of obedience and joyned with the internall service of faith invocation holinesse thanksgiving c. V. 11. I know they are alwayes before me ready at my service V. 14. Thanksgiving the Italian prayse he comprehends all the spirituall service in these two parts of thanksgiving and invocation and in effect it consisteth all in receaving of God in faith by meanes of prayer that which he pleaseth to bestow upon us and to give unto him againe what he therefore requires at our hands that is to say service and acknowledgement in words and deeds which things are pointed out unto us by these termes of the Law namely of sacrifices of prayse and of vowes see Lev. 7. 12. V. 18. Thou consentest with him the Italian thou delightest in his companie or thou runnest along with him Hast beene partaker with the Italian thy portion is with thou art their companion A terme taken from commerce or from banquets made after the ancient manner to which divers did contribute and had their shares therein V. 20. Thou sittest even at thine own ease as if it were a pastime and recreation to thee V. 21. And I kept silence I have not taken notice of thine offences nor have not punished them suddenly Eccels 8. 11. 12. Isa. 26. 10. V. 22. Teare you that is to say destroy you by executing of my judgements God in his rigor being compared to a Lyon V. 23. That ordereth according to my will which is here setdown PSAL. LI. VER 1. BLot out sinne hath in it the staine of spirituall pollution and makes one liable to punishment God blots it out when notwithstanding the said staine he looks graciously upon the soule by vertue of his sonnes justice and satisfaction which presents it selfe between the sinner and him and together with that cancels the debt of the offence in his judgement and so gives peace to the conscience V. 2. Wash mee a frequent terme to signifie the lively application and imputing of Christs bloud to the sinfull soule whereby it is put into such an estate that God doth not abhorre it as foule and impure but accepts of it as beautifull and and cleane see Heb. 9. 14. 1 Iohn 1. 7. V. 3. I acknowledge I doe judge rightly of it without dallying or lulling my selfe asleep I am ashamed thereof and am in anguish therefore and doe confesse the fault And my sinne my conscience doth alwayes set it before me as it is horrible and abominable V. 4. Against thee David had sinned against men also as well through private injury as by publike scandall but for to aggravate his offence and to seek pardon and remedy there where onely it is to be had he makes himself guilty towards God alone the offence towards man being nothing in regard of the offence towards him whose Majesty is offended and Law violated in every sin And also to shew that no excuse pardon acceptation of persons or want of power on mens side could free him from Gods judgement though as he was King he was exempted from the punishment of men see Gen. 20. 6. 39. 9. Lev. 5. 19. 6. 2. That thou I doe thus confesse it because that all glory may bee given to thee for all the judgements and punishments which thou shalt lay and inflict upon me V. 5. I was shapen I do not only confesse my sin in this action but in generall also by reason of the corruption of my nature through originall sinne which hath passed into me in my begetting As if he should say I
From his excellencie the Italian from his heigth that is to say from that degree of honour which I now am in in Sauls Court and from the Kingdome which I expect according to Gods promise V 8. Ye people namely of Israel power â—â—t lay open before him with lamentations and prayerâ— all your griefes cares and desires with an open heart and disburthen your selves thereof upon him 1 Sam. 1. 15. V. 11. God hee hath oftentimes revealed by his word and deeply imprinted in my soule that he is the Almighty because that man might trust in him most loving and kinde to reward with his grace those which serve him And most just to punish the wicked Which are the three heads of this Psalme PSAL. LXIII VER 1. WIll I seek thee as I am now in desert and drie places flying before mine enemies much afflicted in body so my soule being farre from the presence of the Church thiâ—steth after grace and comfort V. 2. Thy power and that is to say the eye of my soule and body is alwayes fixed towards the most holy place where the Arke of the covenant is which is called the strength and glory of the Lord 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. because that God did shew himself to be present there in power and venerable majesty So as I have the delight which I took hereâ—ofore in thy favour when I was in thy Temple is that which now doth revive my desires and causeth this sorrow in me V. 4. Lift up to call upon thy holy name according to thy command trusting in thy promise V. 8. Followeth the Italian cleaveth it cleaveth inseparably unto thee depends all upon thee by faith and perseverance V. 9. Shall goe into shall bee abissed into hell into eternall perdition V. 10. They shall fall that is to say they shall be staine and withall shall beleft unburied for a prey to wilde beasts V. 11. But the King namely I David appointed and chosen by God to be King over his people Sweareth that is to say acknowledgeth him alone for his true God which is most authentically done when hee sweareth by him see Deut. 6. 13. Isa. 19. 18. and 45. 23. and 65. 16. Zeph. 1. 5. Of them namely of flatterers and slanderers such as Sauls Courtiers were who were Davids chiefe enemies shall be confounded and amazed when they shall see me established King PSAL. LXIV VER 1. MY prayer or complaint V. 2. From the secret councell namely from their private plots Insurrection or a tumult that â—is to say a violent commotion or surie of the people V. 3. Who whet by slanders and false accusations against others and by frauds and dissimulations against David himselfe Bitter words that is to say poysoned words a terme taken from those Archers which poyson their Arrowes V. 4. In secret the Italian in hidden places where they lie in wait and thereby are meant their dissimulations and deceits such as a hunter useth when he lyeth hid in a bush Isa. 28. 15. or with which the just man meets and wherein he is detained namely his innocencie simplicity and perceavance which are his onely refuge and in things belonging to a humane life are as it were his passages Feare not neither God nor men or they do it without any danger and secure from him whom they set upon so unawares V. 5. They encourage themselves or they strengthen themselves in thoughts that is to say they doe confirme them with so much fore-cast and with such cautions that they seeme infallible V. 6. Deep that is to say most crafty and cunning V. 7. Shoot at them the Italian shall shoot them or shall upon a sudden showre his arrowes upon them and wound them V. 8. Their own tongue â—amely their owne wicked councells which they have taken and agreed upon with their tongues shall even fall upon their own necks Psal. 34. 21. and 94. 23. Shall flee away or shall bee moved namely with feare V. 10. Shall glory in God for his judgements which he hath executed for their deliverances PSAL. LXV THE title and song see Psal. 30. in the Title V. 1. Prayse thy Church prepares it selfe to give thee devout thanks when as thy wrath being appeased thou shalt relieve it in its greatest need It seemes this Psalme was made after the three years of famine then when God by sending of raine gave hopes of a plentifull harvest 2 Sam. 21. 10. 14. V. 2. All flesh every one of thy people shall come to thy Temple in Jerusalem to give thee thanks V. 3. Iniqiâ—ties we were overcome with evils and calamities which wee had drawn upon our selves by reason of our sinnes V. 4. And causest whom thou hast called to the participation of thy covenant to bee a living member of thy Church Psal. 15. 1. and 14. 3. Wee shall wee shall bee filled with those graces which thou bestowest upon thine in thy Church termes which are taken from the holy meats of the sacrifices wherewith the sacred Officers of the Temple were largely fed V. 5. Terrible things that is to say miraculously In righteousnesse that is to say in goodnesse and equity towards thy children and in loyalty in all thy promises Confidence thou art hee which preservest and maintainest the world and upon whom by a secret motion of nature it depends and from whom it hath all goodnesse and subsistence Some think that there is here some allusion to the calling of the Gentiles whose hope of salvation depended wholly upon his grace V. 8. Thou makest that is to say by thine universall kindnesses thou givest all the world occasion of rejoycing even from the East unto the West V. 9. Thou visitest thâ—uâ—hast care of it and providest for all the necessities of it And waterest and after that thou hast made it thirsty thou dost enritch it with the treasures of raine With the river termes taken from the watering of gardens by little channels and condâ—â—its the meaning is that God worketh those effects in the land of Israel with raâ—ne only which men doe in time of drought with many such artificificiall waterings see Deut. 11. 10. V. 11. Thy pathes the Italian thy tracks meaning such tracks as a Cart or Waggon makes as it goes for the Scripture calleth the clouds Gods Charior and as a Chariot wheele leaves an impression so doe the Clouds poure cuâ— their raine as they goe Or plainely wheresoever thou passest thou bringest a blessing and plenty with thee Psal. 85. 12. V. 13. They shout hee doth poetically attribute that to dumb and inanimate creatures which they doe but give man occasion to doe to whom it is peculiar to prayse God with heart and mouth PSAL. LXVI VER 3. HOw terrible or how terrible aâ—â— thy works submit themselves the Italian faine with thee they doe by constraint seeme to acknowledge and worship thee see Deut. 35. 29. Psalm 18. 44. and 78. 36. and 8â— 15. V. 5. Towards the children the Italian
mee saying all I did was in vaine and to no purpose V. 11. Sack-câ—oath see Psa. 30. 11. V. 12. They that namely the governours and counsellors of the people who did anciently keep their courts of justice neere the gates of the city Gen. 23. â—0 the mâ—aning is people that are in authority doe condemne mee and the vulgar sort doe flout and 〈◊〉 mee Psa. 22. 7. V. 13. An acceptable time that is to say thou hast prefixed a time for the end of mine afflictions after which thou wilt lay open thy grace Psal. 30. 5. Isa. 26. 20. In the truth the Italian for the that is to say according to thy saving promises which are invariable Or by thy saving truth which is the cause of the salvation of thine Elect who have no other ground therefore but thine immutable will and decree V. 15. The pit a terme taken from the steep going down of a well which maketh it impossible to be gotten out of see Psal 55. 23. V. 18. Because of because they may not triumph over mee in contempt of thy Majesty V. 19. Are all to feede their eyes with the sight of mine afflictions and of my death Mat. 27. 39. 41. Luke 23. 35. V. 20. To take pitty the Italian to condole with mee a representation of the disciples flight and forsaking of Christ at his death Mat. 26. 〈◊〉 40. Iohn 16. 32. and how that no humane strength nor assistance hath any way contributed any thing to the work of redemption Isa. 63. 3. 5. V. 21. Gall the Italian poyson or gall that is to say some most bitter thing V. 22. Let their propheticall imprecations or a denuntiation of Gods sentence against the Iewes for the rejection and death of Christ Rom. 11. 9. the meaning is let all their good and delight bee changed into ruine and perdition It may also bee that the holy Ghost had some relation to the last passeover which was kept in Ierusalem when it was besiedged by the Romans who took the opportunity of the time when there was an infinite number of people in the City which came to the feast which was the chiefe cause of its finall desolation V. 23. Let their eyes let them lose their understanding and as for their eternall salvation let them have a vaile of ignorance before their eyes and let them bee given over to a reprobate sense Iohn 12. 39. 40. Rom. 11. 8. 10. 2 Cor. 3. 14. and make let them bee oppressed with perpetuall and insufferable bondage V. 25. Let their let their Cities and Temple be destroyed and laid waste Mat. 24. 2. Luke 19. 44. V. 26. For they for their will and intention was evill concerning Christs death though it proceeded from the hand and counsell of God Isa. 53. 3. 4. 10. Acts 4. 27. 28. V. 27. Adde let them accumulate the measure of their sinnes that the punishment thereof may fall fully upon them Mat. 23. 32. 1 Thes. 2. 16. let them not let them have no share of that justice which thou shalt manifest in thy Gospell in grace and justification of sinners Rom. 3. 25. 26. and 10. 3. V. 28. Let them bee let them neither have right to it nor beare the marke of being thy people reprove them and take away thy vocation from them and let them not be included in thine externall covenant which is the first degree of election to life eternall and beareth the portraiture of it before men though in many vocation may be without election to life Mat. 20. 16. Rom. 9. 6. and election in its highest sense and meaning is immutable Rom. 9. 29. 30. and â—0 6. 11. see Ezech. 13. 9. and Exod. 32. 31. Rev. 3. 5. and 22. 19. V. 29. Sâ—t mee up bring mee up out of the state of humiliation and suffering to celestiall glory after my resurrection to goe up into heaven Isa. 53. 8. Acts 〈◊〉 31. Phil. 2. 9. V. 30. I will praise I will cause mine elect in my Church to yeeld perpetuall thanks unto the Lord and that shall bee the spirituall sacrifice by which all ancient corporall and figurative sacrifices shall be abolished V. 32. The humble an ordinary title given to the true elect to whom only the Gospell is preached to life and salvation V. 33. His prisoners namely his elect enthralled in the bonds of sinne and death Isa. 41. 7. and 49. 9. V. 34. Praise him the whole world which hath suffered it part of punishment for mens sinne Rom. 8. 20. shall also participate of the glory of his restauration through Christ Psal. 98. 7. Isa. 44. 23. and 49. 13. Rev. 18. 20. V. 35. Sion that is to say the universall Church the cities namely the particular Churches that they namely the humble v. 33. or his servants v. 36. PSAL. LXX VER 2. BE turned backward that is to say let whatsoever they undertake come to nothing PSAL. LXXI VER 3. HAbitation or strong hold thou hast given see Psal. 42. 8. and 44. 4. and 68. 28. V. 7. As a wonder the Italian as a monster that is to say they have been afraid of mee because that such strange things have befallen mee and have scorned mee and had mee in abomination by reason of my extream miseries V. 9. Of old age as v. 18. and hence may bee gathered that this Psalme hath a relation to Davids troubles by reason of Absaloms conspiracy which happened in his old age V. 15. Thy righthousnesse thy bounty and loyalty in all thy promises according to the frequent meaning of scripture V. 16. I will goe in that is to say I will endeavour and trie to extoll it Others I will walke trusting in the Lord. V. 17. Taught mee through knowledge and experience V. 18. Gray headed namely in the time of my decrepit old age which is the most dangerous time of man and then is thine aide most needfull for him untill I give mee leave to celebrate this deliverance also as well as I have done the rest V. 19. Thy righteousnesse others now thy righteousnesse is exalted to the height Psal. 36. 6. and 57. 1â— who hast the Italian thou hast namely heretofore for mee Or thou wilt have done them when thou hast heard and delivered mee PSAL. LXXII THE title For Solomon that is to say penned by David to tecommend Solomon his son and successor to God and to set before himselfe the true modell of Christs most perfect Kingdome of whom hee was a figure that imitating his vertues hee might draw upon him the aforenamed blessings of his Kingdome V. 1. Thy judgements that is to say put thy lawes which are the rule of well governing in his minde that hee may know them and in his heart and will that hee may execute them Now in respect of Christ this is a prophecy of the fullness of the gifts of the holy Ghost which were conferred upon his humane nature Isa. 11. 2. 3. 4. V. 3 The mountaines figurative termes as much as to say there shall every
it as upon a food which is proper unto him Or makes no difficulty of committing of it no more then he would of swallowing a pleasant liquor See Job 15. 16. 20. 12. 16. 34. 7. CHAP. XX. VERS 1. A Mocker being immoderately used it maketh a man prophane and an insolent contemner of God and men Strong drink A common name for all artificiall drinkes which are apt to make a man drunk V. 3. Will be medling the Italian Causeth himselfe to be scoffed That is to say raising of contentions without any reason he reapeth nothing but dishonour and shame by it V. 5 Counsell That is to say prudence and wisdome which are the springs of all good councell Is like deepe waters the Italian Is a deepe water As 〈◊〉 should say a living spring which never faileth Draw it out Shall seeke it out at his need and shall by all meanes endeavour to purchase it and shall make himselfe capable of using it V. 6. Proclaime They professe liberally in words and faire proffers but in effect they shew nothing but vanity See Prov. 19. 22. Others understand it thus that men do with words commend him that doth them good but are seldome loyall in a reall acknowledgement V. 8. That sitteth That doth in person supply the place of a judge A thing much used in former times by Princes Emperours Scattereth away Through his acute judgement not subject to such corruptions as inferiour Judges are And through his awfull majestie he can penetrate into the falsehoods and cunnings of unjust pleaders even as the Sun doth disperce mists All evill or all wicked men As v. 26. V. 10. Diverse the Italian Double namely the one too heavie to buy by and the other too light to sell by V. 11. Even a childe That is to say even from the first actions of a childe one may guesse what his ensuing life will be V. 13. Open thine eyes Be vigilant and attentive in all things which thou doest and undertakest V. 14. It is naught When men buy a thing they use to dispraise it which afterwards they can boast to have bought at a low and cheape rate V. 16. His garment Which seems to be against the law Exod. 22. 26. But here the wise man doth not touch he particular case of the law which is in favour of poor men who would not be taken for sureties but speaketh of rich mâ—n who inconsiderately become sureties and therefore deserve to suffer for their â—olly that they may thereby take warning For a stranger Of another nation and region Or for one that is unknowne to him and to whom he is no way bound V. 17. His mouth A proverbiall kinde of speech as Lam. 3. 16. To shew that the false delight being once past man findeth that he hath gotten no profit but much hurt even as if his mouth were full of gravell which is no way nourishing and spoyleth his teeth See Job 20. 12. 14. 15. V. 19. Flattereth the Italian Entiseth That is to say a deceitfull flatterer who commeth to discover and spie into the thoughts and secrets of men Such as your spies and tale-bearers are V. 20. His lampe He shall be deprived of life and all manner of happinesse Of all honour dignity and good in this life And afterwards shall be condemned to everlasting death a phrase or manner of speaking very frequent in Scripture V. 21. Shall not By reason of the unlawfull means which are used by those who strive to enrich themselves suddenly And because that which groweth suddenly perisheth also quickly And because a man hath not by little and little used himselfe to beare digest and governe so much prosperity being as it were drunken with riches he is forced to vomit them up againe raw and undigested V. 22. On the Lord To whom vengeance belongeth Deut. 32. 35. V. 24. Mans goings All mans meanings are governed by Gods providence and therefore men can determine nothing certainly nor know the issue of his designes and actions V. 25. A sâ—are A sinne which ensnareth and bindeth the soule of the sinner unto Gods judgements and unto a remorse of conscience Devoureth prophanely eateth without any devotion of the sacrifices of thanksgiving Or generally taketh to himselfe and employeth to common uses those things which God commanded to be offered unto him as holy as tithes first fruits vowes c. To make enquiry namely to know whether a man be irrevâ—cably bound thereunto and whether there be no meanes to be freed from it A token of temerity in having made a vow lightly or of impiety in having changed his minde V. 26. Bringeth A figurative terme taken from the ancient manner of threshing with cart-wheeles Isay 28. 17 28. To signifie the practice of justice in laying the wicked apart who are like to chaffe in humane society Or plainely he punisheth them with grievous punishments Such as the punishment of the wheele was See 2 Sam. 12. 31. Amos 1. 3. V. 27. The Spirit the Italian The Soule God hath endowed it with the light of divine reason understanding and conscience whereby it knowes rules and judges it selfe and its most secret motions thoughts and actions See 1 Cor. 2. 11. V. 28. Mercy namely God himselfe who is all mercy and truth in his promises Or these vertues of clemency and loyall justice being in Kings are safe-guards for them insomuch as they draw Gods grace and protection upon them CHAP. XXI VERS 1. RIvers The Italian Small streames which are drawne every way by gardens to water their grounds as they please See Deut. 11. 10. V. 4 A high look The Italian Haughly eyes that is to say the pride and haughtinesse of the wicked mens soules which they expresse in all their actions and in the carriage of their bodie wherein they glory and is a great sin before God V. 5 The thoughts The two ordinary meanes to get goods are prudent consideration and care and industry in putting that in execution which hath been maturely deliberated V. 6. Tossed By the wind of Gods curse like unto dust or chaffe V. 7 Shall destroy them The Italian Shall draw them downe Namely into everlasting ruine V. 8 The way That is to say his life and his wicked and unlawfull actions Strange That is to say full of horrible and tragicall chances see Job 3. 13. Is right That is to say easie pleasant and directed to a good and happy end See Isa. 26. 7. V. 9 A corner Namely openly subject to the injuries of the weather for the tops of houses in those places were made flat and lay open like Terraces A wide house The Italian In a common house He seemeth to have a regard to the custome of those countries by which in every house men and women had their lodgings apart wherein they remained in the time of mourning Zac. 12. 12 13 14. But in time of mirth they lived in sweet communion with their family See Psal. 68. 6. and 113. 9. V.
was sweetly fallen asleep in the injoyment of this his so much desired presence and the meditation of these divine graces and the bridegroom withdrawing himself desires to have her left to this holy rest without any disturbance till shee bee moved of her owne accord to seek him againe V. 6 Who is this The bridegrooms friends namely the holy Angels are brought in here as ravished with admiration seeing the Church lift her selfe up in this manner towards God in holy meditations and desires and in the actuall exercise of all vertues and gifts of the spirit Ephes. 3. 10. 1 Pet. 1. 12. The wildernesse That is to say the world which is a barren savage and terrible wildernesse to the children of God in comparison of heaven See Canticles 8. 5. Pillars of Hee seemes to have a speciall reference to those grosse smoaks which did rise from the sacrifices where there was great store of incense burnt See Psal. 141. 2. V. 7 Behold his The Church was represented as asleep upon his bed in her celestiall raptures the Angels extolling the bed of this divine rest which is nothing but the faithfull soule Cant. 1. 16. in which Christ dwelleth Rom. 8. 9 10. Ephes. 3. 17. Solomons Namely Christ signified and figured by this peaceable happy and most rich King Valiant man Or of those selected bands of great Captaines set downe 2 Samuel 23. 8. 1 Chron. 11. 11. Are about it As Solomon had his watchmen set about him in the night time so is the Church guarded with Angels which doe watch about her Psalme 34. 7. Daniel 4. 13 17. V. 8. Hold swords They are sword men and have both experience and skill in handling their weapons V. 9. King Solomon A figurative description of â—e faithfull soule regenerated and fashioned by Jeâ—us Christ to be a place of sweet habitation and re 〈…〉 se for him Of the wood Of Câ—dar which was 〈…〉 on in Lebanon and is not subject to wormes and corruption to shew the incorruption of a faithfull mans meek and quiet spirit 1 Pet. 3. 4. V. 10. The pillars by the pillars may be understood the firme perseverance of the godly The pavement the Italian the Beds head by which is meant faith in Christ upon which the conscience resteth The covering the Italian the tester of the bed by which he signifieth hope The midst by the middle is meant a good and upright conscience the true looking-glasse and resemblance of the new man created by Christ in justice and holinesse of truth V. 11. Yee daughters the Angels exhortation to all the elect to cause their hearts to forsake the world to contemplate Christ by faith in the glory of his Kingdome after his resurrection which was as it were the time of his marriage As God brought Adam his wife after he awaked Gen. 2. 21. 23. see Isa 33. 17 Heb. 2. 9. His Mother according to the letter this is meant by Solomon who was the figure of Christ for when Solomon was married hee had no father and his mother was shee that did set the regall crown upon his head having procured it him 1 Kings 1. 16. and put on his nuptiall garments But in respect of Christ by mother is meant the father who crowned him as Cant. 8. 5. Psal. 110. 1. Phil. 2. 9. CHAP. IV. VER 1. BEhold the bridegroome of his own accord sheweth himselfe to his spouse and finds her well disposed in all manner of holinesse and exercises of piety from whence growes this approbation and prayse of her Thou hast doves eyes a description of the Churches pure and simple faith Cant. 1. 15. within thy locks locks are a womans naturall vaile and modest covering 1 Cor. 11. 15. and here are signes of modesty and humility That appeare from Gilead is a hilly countrey fitting to pasture such cattell in and being high they may be seene a great way off So the Churches modesty must be known to all men Philip. 4. 5. V. 2. Thy teeth this belongeth to the accomplishment and perâ—ection of beauty which requireth a just proportion in all parts and doth distinguish the Church from violent and ravenous worldly men who have sharp crooked teeth made like sawes like unto wilde beasts and doe alwayes hunt after prey and blood By these descriptions of beauty in all parts is signified that the spirit of regeneration worketh upon the whole man in all manner of vertue Which came up and are cleane and white V. 3. Thy lips thinne and vermilion lips are a most remarkable part of corporall beautie and are a signe of health and grace to represent the purity and spirituall grace of the Church in her speech Ephes. 4. 29. Col. 4. 6. Thy Temples which are the true seat of the signes of modesty to shew the holy and inviolable chastity of the Church and the tendernesse of her conscience V. 4. Thy neck a figure of the uprightnesse and stedfastnesse of the Church in elevating her selfe in heavenly thoughts lively hope good conscience free and confident conversation Lev. 26. 13. 2. Sam. 2. 22. Iob 11. 15. Psal. 3. 3. to which is opposite the hanging downe of the head and a dejected countenance Gen. 4. 5. Luke 18. 13. Lo here againe strength and greatnesse joyned with perfect beauty as Cant. 1. 9. 7. 4. Build the Hebrew word is very ambiguous peradventure it was some great tower or strong place where Captaines did exercise youth in the handling of their weapons and other warlike exercises and it might bee that house of fathers mentioned Neh 3. 16. Others built with battlements or for an Armory or store-house of Armes Of mighty men see 2 Sam. 23. 8. 1 Chron. 11. 11. V. 5. Thy two which sheweth the uniformity of the heart without variation of hypocrisie or dissimulation And the similitude of these beasts without gall doe shew the mildenesse simplicity and purenesse of it see Prov. 5. 19. which fed that is to say which are tame and have put off all manner of wildenesse to shew that all the righteous mans vertues proceed from the sincerity without fraud of Gods word wherewith he is fed 1 Pet. 2. 12. V. 6. I will after I have so sweetly visited thee I will goe up againe into heaven which is the habitation of my glory my seat of immortality and incorruption figured by these spices which doe preserve the body from putrefaction untill the last great day in which thou shalt bee perfectly joyned unto mee 1 Thes. 4. 17. Rev. 19. 7. V. 7. All faire in regard thou art pardoned thy sinnes which maketh God look upon his Elect in grace as holy and cleane from all spots and also in regard of regeneration by the spirit which reformeth the whole man to the likenesse of Gods image Now Christ considereth and approveth of this his work and not of the reliques of the old man which he covereth with the cloak of his justice and anniâ—â—lates by little and little with his Spirit untill shee
by the heavenly Fathers adoption She hath no the time prefixed by Gods providence is not yet come wherein shee may be capable to bee joyned in spirituall matrimonie to Christ or be incorporated into the Church Ezech. 16. 7. What shall wee doe what graces shall shee receive from thee O Christ by the ministery of me that am the Church When she shall when wilt thou call her to the communion of the Covenant of grace by the preaching of the Gospel V. 9. If she bee the Bridegroome replyeth as if hee should say if you consider her body as one of the two walls whereof I am the corner stone that doe binde the Iewes and Gentiles together Ephes. 2. 20. I will upon that wall build the palace of my abode in grace and everlasting glory If you consider her ministery which is as the doore of this Temple or Palace I will endow her and strengthen her with excellent graces of my Spirit to the end that the gates of Hell may never prevaile against her V. 10. I am the Bride saith that shee is the Congregation of Saints composed of divers living stones joyned together with the ciment of faith and of the spirit whereof is built a Temple holy to the Lord Ephes. 2. 21. and that her ministery is to feed Gods children which are borne in her with her breasts which are the Old and New Testament Like Towers a similitude which is not answerable to the figure but to the thing figured namely Gods word which is most firme and invariable 2 Pet. 1. 19. whose manifestation and use is maintained by the Church 1 Tim. 3. 15. Then was I that is to say when I namely the Iewish Church was well ordered and whilst I did performe the true 〈◊〉 of a mother I was and shall bee I so long as I continue such in Gods favour Intimating by this speech that when shee should goe astray shee should bee reproved and cast off V. 11. Solomon that is to say Christ sigured by Solomon hath committed the care of his Church to his Servants Mat. 21. 33. not to appropriate the fruit of glory and service to themselves but to referre it to God only Baathamon that is to say the plaine of the multitude which might be some fruitfull plaine not mentioned elsewhere Or it is a name fained according to the signification of the word a Isa 5. 1. Vnto 〈…〉 ers whereby are understood all other duties belonging to good 〈◊〉 dressers V. 12. My Vineyard the Bridegroome declareth that though hee hath given such a commission to his Servants yet he himselfe hath also a continuall care of his Church which is his own proper Inheritance Isa. 27. 3. Or that hee continually enjoyeth the fruites of this vineyard which are alwayes presented unto him by his saithfull servants must have the Bride sheweth that the chiefē revenew of this Vine namely the glory and service must be reserved for Christ who neverthelesse will reward his servants in this life and in the life everlasting with some degree of grace and glory Dan. 12. 3. V. 13. Thou that this is the Bridegroome which speaketh to the Church which he hath brought cut of the wildernesse of the world into places consecrated by him as into orchards and fruit-bearing gardens and admonisheth her never to give over causing her voyce to sound in prayer and preaching whereat the Angels the Bridegroomes friends are present and give eare unto see Eccles. 5. 6. 1 Cor. 11. 10. Ephes. 3. 10. 1 Pet. 1. 20. V. 14. Make hast the Bride saith that though shee much desireth that Christs presence might bee perpetuall yet shee doth accept of and is contented with this enjoying of it at times Cant. 2. 17. Vpon the mountaines that is to say in heaven see Cant. 2. 17. 6. 2. 11. ⧠THE BOOKE OF THE Prophet ISAIAH ARGUMENT BEsides the Priests and Levites which God had anciently established in the ministery of his Church he did also almost at all times send Prophets unto her extraordinarily raised without any distinction of lineage or profession who were immediately called and endowed with supernaturall knowledge of Gods secrets by divine revelations and inspirations and with a perpetuall and infallible conduct of the Holy Ghost in every particular of their Office and authorized by undoubted proofes of the divine motion which wrought in them and by the demonstration of Christs Spirit which spoke by them The summaries of their speeches and Sermons set downe in writing by themselves were kept in the Temple and added to other holy Bookes to stand for Divine and Authenticall Scripture and to be made use of in Ecclesiasticall Lectures and Expositions Yet their ministery was no way concerning the ceremoniall and ordinary service nor the common guide and government of the Church but was directed to these three generall ends First to maintaine by preaching and by the word the religion and customes in their ancient purity and integrity to correct and purge the vices and corruptions which crept in amonst them from time to time to oppose all humane power which should be contrary to Gods power and finally to keep or set againe all things into their former state by the same spirit as they were first established in the beginning The second was to keep alwaies alive the memory of the promises of the Messias and to keepe the faith and expectation of the faithfull alwaies bent towards him and to comfort and strengthen the Church in her sufferings by setting before her the promise of her restauration by Christs spirituall Kingdome The third to be the Ministers of Gods Oracles in many particular occurrences for the revealing of his secret will for to give resolution in perplexities or direction and counsell in difficult cases or for to denounce threatnings to beate downe the pride of the rebellious and for to bring beleevers to repentance Finally they were instruments of Gods continuall communication with his Church and of His Soveraigne power and government over her the strengthening of the ordinary Ministery and a remedy against disorders and growing evils Now one of the most noted amongst these was Isaiah endowed with a propheticke spirit in a most eminent degree for variety of visions sublimenesse of sences for power of demonstration and for a most incomparable Majesty of stile being diversly carried according to the variety of the times which he met with being sometimes under most evill and wicked Kings sometimes under pious and vertuous ones and sometimes under indifferent ones And according to their occasions he hath framed his Sermons the substance whereof is contained in this booke and may be referred to these two generall heads namely of the Law and of the Gospel In the first he doth discover accuse and severely condemne the sinnes of the people in all sorts and conditions of persons In the last he applieth unto the penitent and residue of the elect the onely remedy of Gods grace and the comfort of the promise of eternall
or remedy for others like a fire of Flax which quickly goeth out and leaves no embers behind it V. 15. Merchants namely strangers who had any trading of states businesse with thee see Revel 18. 11. CHAP. XLVIII Vers. 1. COme forth like streames from a spring Sweare which acknowledge and professe the true God for every Nation did sweare by that God which they worshipped Deut. 6. 13. Psa. 63. 1â— Isa. 45. 23. V. 2. Stay themselves they doe rest upon that outward profession see Micah 3. 11. Rom. 2. 17. V. 3. I have as formerly I did beforehand tell my people what benefits I would doe for them that afterwards when those things came to passe their incredulity and inclination to idolatry might be suppressed and altered so now I have foretold them their miraculous deliverance from Babylon that they may acknowledge serve and worship me for their onely God V. 6. Will not that is to say would you be so ungrateful as not to celebrate the memory of it in all ages and not give unto God perpetual honour and praise for it Hidden things the Italian New things concerning the Babylonian deliverance and the ruine of the Empire V. 7. Created that is to say brought to light by my revelations and predictions V. 8. For I I had reserved this excellent proofe of mine eternal deity for this time to convince thee more lively for thine apostacy and idolatry thou being more licentiously addicted to it now then at any other time Called thou hast at all times shewed thy selfe inclined to this vice of Idolatry V. 9. Mine anger that is to say I will moderate my wrath and wil not vent it all upon thee Psa. 78. 38. And for because I would not be scorned nor abused by mine enemies Deut. 32. 26 27. but praised and extolled for mine infinite mercy towards my children V. 10. I have I have chastised and tried thee by the Babylonians yet not to the uttermost as they use to doe your most precious mettals which will not perish by fire for I have had a regard to thy weaknesse and imperfection Psal. 118. 18. V. 11. Polluted by the enemies blasphemies V. 12. My called namely to the participation of my grace and covenant in my Church V. 14. All ye namely idolatrous Jewes Among namely among the false gods after which ye have gone astray Loved namely he hath favoured Cyrus and his enterprises His arme namely the worke and efficacy of his power V. 16. From the I have at all times given you by my Prophets publique cleare and undoubted predictions of many things for your deliverance and have punctually put them in execution that you might cleave to me the onely true God and your benefactor From the time I have from everlasting been the author of that counsell by which all these things have had as it were their first beginning and afterwards in their appointed time I have brought them forth by my power Now that is to say at this present time I doe 〈◊〉 like by these admirable prophecies Hath sent me some hold that the Sonne of God speakes in his owne proper person in this sence The holy Trinity having consulted and decreed to reveale these things to the Church I the Sonne of God whose personall property it is to be the fathers word wisedome and Interpreter doe bring this worke to passe by my Prophets who have all spoken by Christs Spirit 1 Pet. 1. 11. see Zech. 2. 9 â—1 Others referre it simplie to Isaiah sent by God and inspired by the holy Ghost V. 18. As a river abundant and continuall without any interruption Thy righteousnesse that is to say my blessings upon thy piety and loyalty or the right and well ordered establishment of all thy businesses V. 21. Thirsted not that is to say he did not onely deliver them but did also provide for them all things necessary as he did in the wildernesse at the comming out of Egypt from whence these termes are taken see Isa. 43. 19 20. V. 22. There is no this seemes to be added for to exclude wicked men and hypocrites from the generality of the aforesaid promses made to the Church Or to oppose Gods implacable judgements upon his enemies to the Churches deliverances or to his fatherly chastisements CHAP. XLIX Vers. 1. ISles that is to say Provinces afarre off Which have no communication with the Jewes as the places beyond the Sea see Isai. 41. 1. whereby are meant the Gentiles Hath called me that is to say God the Father shal make known his everlasting decree concerning the sending of me his Sonne and concerning mine Office whilest I shal yet be in the Virgins wombe from whence I shal take flesh upon me see Matth. 1. 20 21. Luke 1. 31. V. 2. Made my mouth he shal adde to my Word and Doctrine the power of his Spirit to make it of efficacy to destroy any thing that shall oppose it see Isa. 11. 4. 2 Thes. 2. 8. Heb 4. 12. Rev. 1. 16. 2. 16. 19. 15 21. Hid me that is to say he is my defender and Keeper in the infirmities of the flesh which I shal take upon me V. 3. Servant in regard of my humane nature and voluntary tying of my selfe to fulfill the Law see Isa. 42. 1. Phil. 2. 6 7. Israel I wil by thy meanes unfold and lay open my glorious power for the safeguard and deliverance of my people before any other V. 4. Then I said the Sonne of God his words complaining to his Father of the Jewes incredulity and obstinate rebellion against his word which he hath so faithfully preached My judgement the Italian my right that is to say God knoweth with what uprightnesse and in what perfection I have accomplished his worke And therefore he wil crowne me with eternall glory though my labour hath beene in vaine with the most part of the people V. 5. To bring Jacob namely that I should reconcile Jacob unto him by meanes of his faith and conversion to me Israel though the body of the Nation doe remaine in its naturall errors Isai. 53 6. My strength that is to say my glory Or his divine vertue shall not therefore be taken away from me but shal rather shew it selfe so much the greater in calling of all Nations whereby my glory shal also increase V. 6. The preserved namely this poore Nation preserved unto Christs time and delivered out of so many calamities Others to restore the desolations of Israel V. 7. To him namely to Christ contemned and hated by the Jewes and who voluntarily submitted himselfe to humane power into whose hands they delivered him see Psa. 22. 7. Isa 53. 3. Kings that is to say I wil cause Kings and Princes to acknowledge thee and submit themselves to the command which I shal give thee by the preaching of the Gospel Because of because they shal see God maintaine thy vocation and Crowne thy perfect obedience with glory according to the loyalty of his justice
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
accomplishment of Christs kingdome and the eternall salvation of the Church at the last Resurrection joyned with the finall destruction of her enemies That sleepâ— a Scripture terme to shew the immortality of the soule after the death of the body with the certainty of the resurrection To shamâ— See Isay 66. 24. Rom. 9. 21. V. 3. Tâ—y that be wise namely the true beleevers who in this life are inlightned by the holy Ghost in faith shall injoy the light of glory in the kingdome of heaven He alludes to the understanding men of which he had spoken in the times of Antiochus Dan. 11. 33 35. That turne many namely the faithfull ministers of the Gospell See 1 Tim. 4. 16. Iam. 5. 19 20. As the stars See 1 Cor 15. 41. V. 4. Shut up the use and cleere understanding of these prophecies is not for this present time v. 9. but for the times of the fulfilling of it which is appointed by God Shall 〈…〉 unne to and fro to seek out these prophecies to be instructed comforted and strengthened Knowledge that is to say God by his Spirit and by the events shall give full knowledge of these things which are as yet but obscurely foretold See Isay 29. 18. Jer. 23 20. V. 5. Two namely Angels besides that which had hitherto spoken to the Prophet Of the river whereof see Dan. 10. 4. V. 6. Vnto the man of which see Dan. 10. 5. Vpon the See Dan. 8. 16. Wonders of these admirable predictions and strange accedents which shall befall the Church V. 7. That it shall be that this desolation of the Church by Antiochus should be accomplished in three yeares and a balfe Dan. 7. 25. When he shall when Antiochus had brought the people into extremity God should miraculously releeve them V. 8. I understood not namely the secret of those times distinguished in that manner V. 9. Goe thy way content thy selfe and forbeare inquiring any further concerning these things the knowledge whereof is reserved for its proper time and belong neither to thee nor to the age thou livest in V. 10. Purified by the aforesaid persecutions The wicked See Dan. 11. 32. 1 Mac. 1. 12. 45. 55. None of the the prophane and apostataes shall give no heed to these prophesies nor shall reape any benefit document or comfort thereby But the wise of which see Dan. 11. 33 35. V. 11. There shall be before Gods service be reestablished in his Temple and it be purged from idolatry 1 Mac. 4. 37. A thousand which are the three yeares and a halfe mentioned v. 7. with thirteen dayes over comprehended in the fore-said round number or added to shew some particular time of some accident not mentioned in Scripture V. 12. To the thousand in this Number there are five and forty dayes more then in the former Number And it is likely that they were from the re-establishment of Gods service untill Antiochus his plague 1 Mac. 6. 8 9. of which he dyed after he had languished many dayes 1 Mac. 6. 16. whereby the people were freed from his tyranny V. 13. Goe thou dispose thy selfe to end thy dayes quietly during which thou shalt be exempt from these calamities v. 9. and shalt keepe those great honours which thou enjoyest Daniel 6. 28. The Booke of the Prophet HOSEA ARGUMENT AFter the ten Tribes of Isaell were separated from the kingdome of Iudah and from the communion of the Church and from the pure service of God the Lord did for all that preserve some forme of Church amongst them by the preaching of his word ministred by his Prophets to keep his Elect in the prosession of Gods covenant and the enjoyment of his grace and to preserve Them from those evils which then reigned and to gather together and save the reliques of them And also to reprove and condemne the wicked call them to repentance and affright them with the denunciation of Gods judgements and finally to supply the defect of the ordinary ministery of Priests and Levites which was quite annihilated amongst them and to preserve Gods right amidst a Nation which through his patience did yet beare his name and badge Amongst these Prophets was Hosea raised up in the last declining of the kingdome The summary of whose prophesies is contained in this booke and is referred to two chiefe heads namely to the Law and the Gospell In the first he discovers reproves and sharpely condemnes the generall corruption which reigned in the ten Tribes Especially in regard of the idolatry of the Calves and Baali the well-spring of all other vices which are either in a publick government or in a private life without sparing sometimes Iudah it selfe though in a more moderate degree of reproofe by reason of his persevering in Gods covenant and service Then he denounces unto them Their approaching reprobation and finall destruction notwithstanding all their confidence in worldly assistance and meanes whereof he confuteth the vanity In the second he promises Gods grace to the remainder of true and repentant Beleevers and to the body of the people their latter conversion and re-establishment under the Gospell and to all the true spirituall Israel taken indifferently out of all nations their gathering together peace safety regeneration and eternall conjunction with God by Iesus Christ his Churches King and Bride-groome Now these two heads are diversly handled In the three first Chapters briefly and abscurely under two figures or visions In the rest of the booke in cleerer and plainer terms and larger discourses CHAP. I. Verse 1. IEroboam as Amos 1. 1. there were indeed other Kings of the ten Tribes untill the time of Ezekiah But it may be that Hosea prophesied under Jeroboam amongst the ten Tribes and that after his reigne he came into Judah Or that the other Kings are left out because that under them the state was turned upside downe by revolts and continuall troubles V. 2. By Hosea or in Hosea to signifie the inward propheticall revelation Num. 12. 6. 2 Sam. 23. 2. Goe take unto thee it is likely that all this was commanded and seemed to the Prophet to be performed in vision that it being related to the people they might perceave in the looking-glasse of this Allegory their duty towards God and their rebellion and disloyalty and the punishment which God would inflict upon them for it See Hosea 3. 1. A wife of whoredomes not that she was a whore already but that being first a married wife she afterwards went a stray The application of the figure to the subject requireth that it should be so understood whereby it appears that all this was done in vision Children of whoredomes which are really borne of an unlawfull copulation though they beare thy name For the land I will have thee in this manner represent unto the people their idolatries and spirituall strayings and reprove them for it See Psal. 73. 27. Ezek. 23. 35. V. 3. Gomer some hold it to be the name of some famous strumpet
as let heaven blast me the earth abisse me if it be not so For it is this reason doth shew two evils in such oathes namely the impiety of the former making use of the creature in them instead of God alone and the prophanenesse in the aime and intent swearing in jest without truth or reverence Against the first the Lord saith that these creatures are not God but only instruments of his service and his glory Against the second that every one of them hath some speciall relation to God wherefore the prophane abuse of them redoundeth to the offence of himselfe who is also indirectly called upon in these oathes for to punish the breakers thereof V. 36. By thy head affirming any thing and ingaging thy head upon it which thou doest subject to a misfortune if thou liest or by saying as true as my head is deere to me Because thou thine head is not thine own for to engage it or subject it by such oathes to such chances as thou pleasest V. 37. Let your let your sayings be averred by a constant plaine and uniforme truth and not by rash oathes of evill namely from the devill V. 38. Ye have heard Christ condemnes the Pharisees false expositions who did extend the laws of equalizing and iustly proportioning publike punishments judicially inflicted to the facts to the suffering of private revenges V. 39. Râ—sist not evill namely offences which shall be proffered unto you thorow the evilnesse of other men others resist not the wicked The meaning is do not requite evill for evill overcome evill with doing good and do not work your owne revenges Tuâ—ne to him rather then to transgresse against the law of charity and Christian patience suffer a double injury V. 40. Sue thee in the law by violence or by an unlawfull or fraudulent plea. The meaning is do thou use no violence nor interchangeable fraud V. 41. Shall compell thee according to the custome of those dayes by which it was lawfull for one that went about publike affaires which required haste to force any that he met upon the way to go along with him to serve and aide him See Matth. 27. 32. V. 43. And hate this was the false glosse of the Iewish doctors who did restraine the word neighbour to kinsfolks friends and acquaintances only See Luke 10 29. contrary to the true meaning of the law set downe Exod. 23. 5. Lev. 19. 17. 18. Job 31. 29. Psal. 7. 4. Prov. 24. 17. V. 45. Ye may be that ye may indeed be such imitating Gods naturall goodnesse V. 46. If ye love that charity which imitates God and is by him rewarded is not that naturall inclination to love those that love us because that Gods charity extends it selfe even to hâ—s enemies But the spirituall charity to love for the love of him and as he loveth all those whom he hath commanded us to love without any respect to our selves The Publicanâ— men which were infamous and execrable amongst the Iewes not only for their avarice and greedinesse but especially because they were the instruments of the Roman tyrannie upon the Iewes their brethren V. 47. More then others namely more then the Publicans and the wickedest men in the world V. 48. Be ye imitate God in his mercy which in regard of us and of our salvation is the fulnesse of his vertues and therein endeavour to attaine to perfection Ephes. 4. 13. Plul. 3. 12. CAAP. VI. VER 1. YOur almes Other texts say righteousnesse that is to say every good work especially concerning deeds of charitie and helping of the poore See Deut. 24. 13. Psal. 112. 9. Dan. 4. 27. Otherwise for the worke which of it selfe is good is corrupted by the evill end of affecting glory from men in stead of the pure intent to performe the will of God to his glory V. 2. Their reward having aspired only to this vaine glory from men let them content themselves there with and not hope for any other reward from God See Luke 6. 24. V. 3. Let not A proverbiall kinde of speech to signifie a most concealed secret V. 4. Openly In the cleere light of the resurrection of the just as Saint Luke saith V. 9. Pray yee Retaine ye alwayes the substance of this briefe formulary and restraine your selves to the heads thereof and use 〈◊〉 simplicitie and sober brevitie of it hallowed be thou who art perfect holinesse and that wouldest reveale thy selfe unto us as it were by a proper name doe us this favour also that we may in â—ll reverence acknowledge worship and glorifie thee in words and deeds V. 10. Thy Kingdome Establish thy Sons spirituall Kingdome in the world by thy word and spirit and destroy the kingdome of the Devill and sin and bring to perfection both these workes in thy Kingdome of glory 1 Cor. 5. 24. V. 12. Our debts that is to say sinnes Luke 11 4. for which we owe a death by thy judgement As we not to give an example to God by our most unperfect one seeing we all ought to take example by him Ephes. 4. 32. Col. 3. 13. Nor to ground our prayers upon the merits of our workes Dan. 9. 18. but to subscribe to Gods order to pardon if we purpose to be pardoned our selves and to shew ouâ— good conscience to God which is a great prop to faith to obtaine that which is prayed for if we performe it and to condemne our selves to receive nothing from God and if we faile in performing it V. 13. Lead us not Keepe us from all vehemens occasion and object of sinne and suppresse in us all manner of inclination to evill give us the light safeguard and maintenance of thy Spirit and never deprive us of it to give us up into the devils hand and leave us to his accursed inducements Amen so it is or so be it An Hebrew word used in the end of prayers to signifie the servent desire to obtaine that which a man prayeth for Or to testifie the truth and sincerity wherewith a man speaks V. 14. For if this hath an especiall relation to verse 12. V. 16. Of a sad by an hypocriticall and ambitious affectation Disfigure they use art in making themselves look pale and wanne V. 17. Annoint make no outward shew of fasting for hypocrisie or vaine glory but rather make shew to the contrary This ought to be understood of private fasts for in publike fasts God appointed there should be outward shewes of repentance and humiliation for to further the repentance of the heart and for the common edification V. 19. Lay not up Be not set on fire with a desire of many worldly goods for if you abound therin there is great danger that you wil set your hearts your trust and content upon them ver 21. which is a dangerous and hurtfull kinde of Idolatrie Eph. 5. 5. Col. 3. 5. V. 20. But lay up Contrariwise purchase with great fervency spirituall and heavenly goods and endeavour to abound in them in
his owne desires and affections and having no regard at all of himselfe subject 〈◊〉 wholly to Gods will and prepare and dispose himself to all manner of sufferings for my sake And so he reproveth Peter for his two vices namely his presumption and feare of afflictions V. 26. For what this is a reason added to tâ—â— exhortation of ver 24. V. 27. Shall come that is to say hee shall appeare in his essentiall glory of everlasting Sonne of God which he hath from his Father by eternall generation and in the Majesty of King of the Church and Iudge of the world bestowed upon him by his Father as he is Mediatour and in the exaltation of his humane nature into celestiall glory V. 28. Comming that is to say go-up into heaven and by his glorious going up take possession of his Kingâ—ome and from thence manifest it and exercise it here in the world by his word and spirit CHAP. XVIL VER 2. TRansfigured not in his natural shape forme and stature of his body but in regard of a miraculous splendor with which hee was covered as it were for a proofe of his glory V. 3. Moses to signifie the consent and concordancie which was betweene Christ and the Law and the Prophets Now they were knowne to the Apostles either by mentall revelation or by their discourses V. 4. It is good words of a man in rapture not knowing what he said Luke 9. 33. dazeled with the Majestie of this glory transported with the present joy contrary to the terror of the death and passion of the Lord whereof Moses and Elias were talking with him Luke 9 31. V. 5. Overshadowed them Namely those representations of Moses and Elias which it is very likely was but in vision and vanished away this cloud covering them And Iesus remained alone appearing in his true body and reall substance V. 9. Tell the vision See the cause thereof upon Matth. 16. 20. V. 10. Why then Seeing that Elias who appeared even now hath againe withdrawne himselfe how can this agree with the common opinion of the Iewish Doctors grounded upon the Prophesie of Mal. 45. though evill understood that he must come into the world before the comming of the Messias shall he come another time and in another manner Or seeing thou art already come and hast revealed thy selfe in thy glory how doe they say that Elias ought to come before thee V. 11. And restore that is to say hee shall serve to conwert Gods people from their evill wayes and corruptions both in doctrine and manner of living and shall prepare them to receave Iesus Christ and so shall establish the state of the Church See Luke 1. 16 17. Verse 15. Lunaticke that is to say by the meere operation of the Devill or by a naturall disease accompanied with or aggravated by the possession of the Devill v. 18 See Mat. 9. 32. and 12. 22. V. 17. O faithlesse it appeares by Marke 9. 14. that he doth hereby reprove the Iewes who contended with the Disciples and contradicted their doctrine aâ— if they could not have verified it by this miracle It might also bee a generall reproofe to the father of the Child and to the Iewes for their incredulity and to the Disciples also because that for want of Faith in Christs speciall promise Matth. 10. 1. they had made themselves incapable of doing this miracle V. 20. If yee have saith seeing that the command of working miracles and the promise of Gods assistance to the working of them was not generall to all beleevers but particular to the Apostles and other persons of those primitive ages of the Christian Church to whom God revealed this his will Therefore by this word Faith must noâ— bee understood the common faith of all beleevers to the generall promises of Gods grace but the particular faith in those promises 1 Cor. 12. 9. and this faith was a condition which God required in that man whom he would asist with his power in the working of that miracle Te shall say if God hath made you any such promise Or if by secret inspiration it bee revealed unto you that it is convenient and necessary for the confirmation of the Gospell V. 21. This kind It seemes that from hence and Matth â—2 45. It may bee gathered that there are some Devills more malignant cruell and obstinate them others And others beleeve that the difference consists onely in the more or lesse power that God doth grant them By prayer not by a transistory act of faith but by a long and persevering exercise of it to obtaine at Gods hands the victory over so powerfull and rebellious an enomy of faith desiring Gods power by prayer and prayer being enflamed and purged by fasting V. 24. They that these it should seeme were the Collectors of the halfe Sheckellâ— that every Iew above twenty yeares of age did pay yearely after hee was once set downe in the roll of his Nation Exod. 30. 13. who under the Roman Empire and in Capernaum a Citie of Galilce where there was a mixture of Pagans and many Iewes which were not very religious and libertines gathered this money onely of those who voluntarily paid it without any enforcement or authority For the Romans under AUGUSTUS had assigned this money for the Capitoll though the most pious kinde of Iewes paid it also voluntarily to the Temple See Mat. 22. 17. Doth not that is to say is not your master one of those good and willing Iewes that of their owne accord pay this dutie to the Temple V. 16. The Children that is to say according to this common reason I the Sonne of God and Lord of the Temple should be free But seeing I am not yet knowen to 〈◊〉 such I will pay it because that this people shall not take me to be a contemner of Gods order and service V. 27. For mee and thee peradventure because the other Disciples were absent or because these Collectors had spoken to Peter lonely CHAP. XVIII VER 1. IN the Kingdome Namely in the kingdome of the Messias which is called of heaven that is to say spirituall and divine by reason of the Lawes and state thereof and by reason of the quality required in his subjects and of the last accomplishment of it in heaven Now the Disciples thorow ignorance imagined there should bee in it degrees of worldly greatnesse and from thence proceeded their question V. 3. As little in humility simplicitie feare innocencie docility c. See Mat. 11. 25. V. 5. One such namely a true Christian that shall have laid aside all worldly pride whereby hee is become abject in the fight of the world V. 6. Offended despising or wronging him for his simplicâ—â—y and humilitie and shall thereby have disturbed him in the course of his heavenly vocation and holy disposition and caused him to take evill councell and forsake it Or to conceave any sorrow therefore and grow faint therein A milstone the Italian addeth an asse
Isa. 46. 10. Rom. 9. 19 wee must of necessitie understand this to be meant of the dispensation of outward meanes by the word exhortations commandements c. which are the rules and the object of mens obedience and the argument of the condemnation of their rebellion though oftentimes GODS secret will was not to accomplish the worke but that all was done either to trie 〈◊〉 wickednes or for some other ends See Deut. 29. 29. V. 38. Your house God will quickly forsake your City and your Temple withdrawing his protection and presence from thence whereby all things will runne into utter ruine V. 39. I say unto you my corporall presence shall shortly leave you and soone after that I will take away from you the spirituall presence of my grace and vertue untill the time come of the conversion of your whole nation Rom. 11. 25. 2 Cor. 3. 16. at which time you shall acknowledge me to be the true Messias according to the meaning of the words Psa. 118. 26. for the applying of which title unto me you have reproved the people Mat. 21. 9. 16. and then in the end of the world you shall see me come in glory to your everlasting happinesse CHAP. XXIV VER 1. TO shew him it seemes that the occasion of this discourse came from that which the Lord had spoken Mat. 23. 38. concerning the desolation of the Temple whose greatnesse and soundnesse of building seemed to make the prediction to be very unlikely V. 3. Of thy comming whereof he had spoken in the end of the precedent chapter Now it should seeme that the Apostles understood that of the manifestation of Iesus Christs temporall kingdome which they imagined should come and that they beleeved that the desolation of the Temple and the nation should not happen untill the end of the world V. 5. In my name usurping my title and dignities Now Christ fore-armeth his Disciples and the whole Church against the deceipts of false Christs and Antichrist telling them of their comming and strengthneth and instructeth them concerning his true and last comming in glory V. 10. Be offended see Mar. 116. V. 14. Of the kingdome see Mat. 4 23. and 9. 35. The meaning is you ask me concerning the end of the world and of the Temple together as if the one could not happen without the other I tell you that the ruine of the temple shal happen first after that the Gospell shall be preached all the world over and by meanes of it will I enter in o the possession of my spirituall kingdome gathering together mine elect and sighting against mine enemies and after that the end of the world shall come In all generally to all nations without any difference even to the Iewes see Rom. 10. 18. Colos. 1. 6. For a witnesse for instruction and perswasion of the elect and for the conviction and condemnation of the wicked And tâ—â—n namely after that my Gospell hath gone over all the world and that I have hereby gathered my Church together V. 15. When ye he gives an answer to the Apostles question concerning the desolation of the Temple Now by this abomination it should seeme is meant the military Roman Ensignes or Eagles they being a prophane nation and held their said Eagles for gods and worshipped them and wheresoever they came they brought desolation along with them especially to the Iewes see upon Dan. 9 27. Stand the Italian Set by the Romans in the Temple V. 16. Then let them after the Citie is taken and the Temple profaned then shall the desolation of the whole nation come therefore let him that can save himselfe V. 17. To take to stand to save his goods or housholdstuffe but let him flye V. 20. On the Sabbath day because that upon that day they were limited to goe but a very small journey Acts 1. 12. wherefore a man might not flye farre And also on that day being strictly kept holy it would be hard to provide for many things necessary for the flight Now Christ in the Apostles persons speaks to all those who in those dayes should dwell in Iudea where the Iewish ceremonies should still be observed V. 22. Those dayes if the Iewes persecution under the Romans were not moderated by Gods providence and limited within the compasse of a very short time the whole nation would perish For the elects sake the elect amongst the Iewes whom God would also gather together in the appointed time see Rom 11. 5. V. 24. If it were see 2 Thess 2. 13. Rev 9 4. V. 27. As the lightning refuse ye all those that shall give you these false impressions of the Messias his comming for I will come no more to live upon the earth and as for my comming to judgement it shal be with so much glory and universall splendor that you shall not need to looke for it in secret places by the direction of other men V. 28. For when soever this is not a reason for things spoken in the precedent verse but a confirmation of the exhortation which he had made to them to avoid the deceipt of them who shall againe looke for Christ upon earth Whereas true beleevers by the motion of the Spirit ought to looke for him in heaven whither he is gone to feed his Church from thence by the perpetuall application of his death and passion As Eagles and such like birds do by a naturall instinct or faculty flye a great way to finde out carka'es V. 29. Immedately with God with whom a thousand yeeres are but as one day Psal 90. 4. 2 Pet. 3. 8 9. Or under the foresaid afflictions of the Iewes we must also comprehend all the afflictions of the Church untill Christs last comming The Sunne the Prophets do often times thus by a figure describe the horror of Gods judgements Isay 13. 10. Ezek. 32. 7. Ioel 2. 31. and 3. 15. but here it seemes all ought to be understood in its proper signification see Rev. 6. 12. The powers the whole frame of heaven most strong and immutable in its being and motion the mighty bodies thereof most mighty in their substance and lastingnesse and in the swiftnesse of their motion and power of their operation V. 30. The signe there is no particular signe specified here One may take it to be some glory or divine light which shall be about him or the sound of the trumpet and voice of the Angell 1 Cor. 15. 52. 1 Thess. 4 16. Or the appearance of him in his owne likenesse The Tribes the Italian the nations namely which are enemies to and rebellious against Christ. Mourne for horrour of the present judgement and for despaire See Revel 1. 7. and 6. 15 16. V. 31. From one end a vulgar terme for to the eye the earth seemes to be bounded with the heavens V. 33. That it the Italian that he namaley Christ comming to judgement V. 34. This generation the Italian this age that is to say you shall soone see the
the Holy Ghost See Iudg. 6. 34. THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT IOHN Argument SAint Iohn holds the last placâ— amongst the Evangelists for having lived longer then any of the rest and longer then any of the Apostles he â—et the lâ—st hand o this divine structure of th Gospells adding many heads of doctrine and History necessary for the accomplishment of the worke and for the fâ—ll instruction of th Church not standing to epâ—aâ— such things as were sufficiently sâ—t downe by the other The ancient and common beli fe hath b ene t a he writh Gospell chiefly upon occasion of certaine Heretickes K 〈…〉 nthians â—bionites and the like who even at that time â—id d ny the God-Head of the everlasting Sonne of God Whereupon he also more cleerely and powerfully then the rest hath taught and established this doctrine which is the first ground and foundation of the Christian faith and Church And thereupon he makes his first entrance with a sublime declaration of the eternall generation of the Sonne of God whereas others have begun with hâ— humane conception and birth And in the sequell hee observes such a stile that whereas the others doe set downe a great number of our Saviours deeds and actions by way of Narration hee chuseth out a lesser number of the most noted ones adding thereunto almost in every place divine Sermons of Christs upon severall heads of faith which have a mysticall correspondency with the said actions And whereas others have gathered together the most common doctrines of our Saviour Saint Iohn hath undertaken to unfold the highest and the most mysterious ones And therefore hee hath beene in comparison of the rest called by antiquity the great flying-Eagle Among these mysteries hee sâ—tts downe foure principall ones The first is that of the most holy Trinity of the unity of the divine essence and of the distinction of the persons of the order property and operation of each one of them especially in the worke of redemption The second is that of the Sonne of Gods Incarnation and assumption of humane nature established in this union of the two natures head of the Church and author of the salvation of it which hee having fulfilled in his owne person hee applies and communicates it really unto the said Church by his word and by the sending of the Holy Ghost unto it to remaine with it for ever The third is that of the mysticall union and communion of all his beleevers with him to bee regenerated by his Spirit and to live subsist grow and bee nourished and bring forth fruit in him as lively members of his body The fourth is that of the blessed resurrection of the bodies of the elect by vertue of the foresaid union and to the likenesse of Christs resurrection to live with him for ever in celestiall glory and happinesse a title which he hath gained for them and is gone to take possession thereof for them In the proposing of these doctrines our Saviour hath alwayes met on the one side with the Jewes malignant and obstinate contradictions And on the other side with great ignorance grossenesse and incredulities of his owne Disciples But as he hath severely redargued and convinced the first So he hath lovingly endured and charitable instructed the other strengthening them by diverse exhortations and promises especially by the promise of sending the Holy Ghost unto them who would reduce into their memories his doctrine and enlighten them in all truth of which they were not as yet capable and should sâ—ale it in their hearts and make them preachers and faithfull witnesses thereof over all the world To all these parts Saint Iohn hath added as it were for a conclusion the most servent and effectuall prayer of Christ to God his Father for the accomplishment of the Apostles and all the Churches salvation in his person and for the safeguard preservation sanctification and perfect union of it in him untill the end of the world A true portraiture and summary of the perpetuall intercession which he makes for it in heaven Finally one may say that this Gospell is as it were the soule and the spirit infused into the body of the history gathered by the others CHAP. I. VII 1. IN the beginning namely before the foundation of the world when there was neither time nor temporall things but onely eternity the Sonne of God had then his eternall being The word a terme proper to S. John Iohn 1. 14. 1 Iohn 1. 1. and 5. 7. Rev. 19. 13. to signifie the Sonne of God either in regard of his being wherein being one in essence with the Father and distinct from him in his person he doth outwardly represent him perfectly as the word expresseth the thoughts and conception of the soule Or be it in regard of his personall property of operating as it were by way of word laying open the counsell of God Psal. 2. 1. and putting it into execution by his almighty word that is to say by the power of his will set forth outwardly And that as well in the creation of the world as in the law and in the Gospell whereas the Father operates by way of hidden councell far from the worke And the holy Ghost by way of internall vertue and resident in the worke Or be it in regard of his office being his Fathers interpreter and messenger by the Gospell Iohn 1. 18. Heb. 1. 1. whatsoever it be it appeares that S. Iohn hath taken this name from the custome of the Hebrewes who by the word of God did meane God himselfe manifesting himselfe and comming as it were out of the places where his glory lay hidden by some notable operation Was with hereby is noted the distinction of the sonnes person from the fathers person Was God that is to say equall with the father in essence and in glory V. 2. The same that is to say the Son of God before the creation of the world did retaine himselfe as it were within the center of his glory and Blessednesse which he hath common with the Father Iohn 17. 5. without producing himself by works or words V. 3. By him nor only as by a joynt cause co-operating with the Father but also according to his personall property operating by the next and immediate application of his action Without him this seems to be added to shew that the Son creating the world hath made it in the unity of the essence and in the communion of the will councell and vertue of God the Father who must alwayes be acknowledged to be the well-spring and beginning of every thing operating in his Son and by him V. 4. In him that is to say he hath not onely created all things but doth also maintaine and preserve them in their being See Acts 17. 28. Col. 1. 17. Heb. 1. 3. And the life that is to say the same that is the spring of the being and life in other creatures had conser'd a
namely into Bethabara See Iohn 1. 28 3. 23. V. 41. Iohn did though Iohn did not confirme his ministery by any externall miracle yet the event hath verified all that which he hath said of Christ. CHAP. XI VER 2. ANoâ—nted after all these things were done Iohn 12. 3. V. 4. Vnto death it revocably and without restoring V. 6. He abode that he might die of that grievous disease he had to the end the miracle might be more glorious and remarkable in raising him from the dead then if he had but kept him from dying V. 9. Are there not there is nothing to be feared when a man followeth Gods vocation which is as the light that illuminates mans steps and besides God hath prefixed the times and bounds of exercising it and it is not in the power of any one to hinder the accomplishment of it See Iohn 9. 4. V. 10. In the night without the light and safegard of Gods vocation and protection or after the time of the execution of it is past He slumbleth at many great evils through Gods curse or runs into many great dangers and troubles on mans side which he must beare with patience till he have finished his course V. 11. Sleepeth that is to say is dead according to the custome of the Scripture as well by reason of the rest from the troubles of this world as by reason of the waking at the blessed resurrection V. 16. Didymus that is to say Twinne With him namely with Christ who he thought exposed himselfe to a manifest danger of death V. 18. Fifteen furlongs about two thousand paces See upon Luke 24. 13. This is added to shew that the neighbourhood of the place had given many men occasion to come to visit them V. 22. Even now that is to say now that my brother is dead V. 25. I am Christ according to his custome from the benefit of the corporall resurrection which he promised Martha raiseth her up to the consideration of the spirituall resurrection by the Spirit of grace and by the reunion with God of which he himselfe is the cause author and giver V. 26. Liveth that hath the gift of spirituall life and doth the principall act of it which is the act of faith V. 33. Groaned he was moved therewith and grieved through abundance of compassion See Mark 7. 34. he having put on all humane affections sinne only excepted V. 38. Groaning by the same foresaid affection or with anger against those unbeleeving cavillers A Cave according to the fashion of graves in those places Gen. 23. 9. Isay 22. 16. Mark 16. 5. A stone See Mat. 27. 60. V. 40. The glory namely a glorious miracle done by me through Gods soveraigne power V. 41. Father Christ speaks here as man and as Mediator after he had in his heart desired Gods assistance in this great work being secretly certified that he had been heard V. 42. Thou hearest me that thou doest what I will and desire I said it I have thus particularly thinked thee as for an extraordinary benefit to shew a certaine proofe that thou art the author of my vocation seeing thou sealest and ratifiest it with thy power V. 48 The Romans giving the name of sedition and revolt unto this concourse of people which followeth Christ especially Christ stiling himselfe to be a King of Davids progeny See Iohn 19. 12. V. 49. That same yeare whither Annas and Câ—iaphas did undergoe the place of High Priest by turnes oâ— whether this dignity was but only for a time conferred upon them at the Romans pleasure according to the corruption of those times contrary to the first order See upon Luke 3. 2. V. 50. Noâ— consider you touch the danger but you do not resolve upon the last remedy which is to have him put to death though there were no other reason for it but onely that the policy of state requires it V. 51. This spake be not God guided the tongue of the High Priest So that thinking to utter a speech according to his owne wicked intentions he unawares prâ—â—ounced an Oracle according to Gods meaning for the High Priests had oftentimes divine inspirations Exod. 28. 15. Num. 27. 21. For that for the redemption of the elect which were amongst the Iewes V. 54. Ephraim whereof there is no mention any where else V. 55. To purifie of some legall and ceremoniall uncleannesse Num 9. 6. according to the law of cleansings Levit. 11 12 13 14. Or to prepare themselves against the feast by religious acts and ceremonies according to the custome Exod. 19. 10. 15. 1 Sam. 16. 5. 2 Chron. 29. 15 and 30. 15. 17. CHAP. XII VER 3. MAry the sister of Martha Luke 10. 38 39. Iohn 11. 2. The feet the other Evangelists say that she did poure it upon his head but it may be that there was so much of it that there might some runne downe to his feet Or that she anointed both parts V. 6. The bagge with the common money that was given Christ and his Disciples for their ordinary occasions and for to bestow almes upon other men V. 16. Was glorified and that the Holy Ghost was sent to them for to enlighten them in the knowledge of prophesies See Iohn 7. 39 and 14. 26. V. 20. Greekes whether they were Proselites of the Greekish nation who came to the seast with the Iewes 1 Kings 8 41. Acts 8. 27. Or whether they were Iewes dwelling amongst the Greeks See 〈◊〉 7. 35. That came up ordinarily by a holy oâ—â—â—â—vancy V. 23. The houre Christ without â—nswering 〈◊〉 satisfying these Iewes curiosity teacheth theâ— thâ—â— the true meanes to know him to salvation was 〈◊〉 with the eyes of the body but by faith in the Spir 〈…〉 when he should be lifted up into glorie See Ma 〈…〉 9. 9. Iohn 20. 17. 〈◊〉 Cor. 5. 16. Col. 3. 1. V. 24. A corne you doe in vaine stand upon my corporall presence because it must be taken away from you by my death Otherwise I who am the seed of the Church could not bring forth the abundant â—â—uit of the conversion of nations through their reconciliation with God and by the sending of my Spirit See â—say 53. 10. V. 25. Shall lose it he addes all this in sequell of that which he had spoken before concerning his death to dispose his Disciples to follow him to the end of heavenly glory by the selfe same way of death V. 26. Honour he will preserve and deliver him from all worldly ignominy and shall grant him the fruition of eternall glory V. 27. Troubled through horror of Gods wâ—â—th upon those sinnes for which I am become pay-master to his Majestie with my sufferings See Matth. 26. 38 39. V. 28. Glorifie shew forth and manifest thy glorious power giving me the victory in this last combat and triall over the Devill and Sin and Death A voice See upon Mat. 3. 17. V. 30. Came not I had no need of this sensible answer
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
comming in the flesh so to have the whole sequell of it conceaved by the same spirit the accomplishment thereof in mine ascent and glorious exaltation V. 29. Loe now it should seeme that the Disciples moved by the Lords last words commending their faith presumed they did already understand all things contrary to that which he had said unto them ver 23. without having need any further to expect the Holy Ghost V. 30. Now are we sure it is likelie that Christ having prevented them in the question which they would aske him v. 19. by the divine knowledg hee had of their secret ambiguitie they took from thence a greater occasion of believing in him V. 31. Doe yee now that is to say doe you alreadie presume that you have so much faith V. 32. I am not alone namely I am not quite deprived of all faithfull company of all favour and assistance of every one V. 33. These things my precedent discourses do not tend to the putting you presently into the state of perfection but to comfort and strengthen you in your weaknesses and combates Peace namely rest of spirit and securenesse in mee by faith I have overcome namely I head of the Church have for her overcome what was mortall in the Devills Kingdom your salvation is now out of danger follow on freely the remainder of the victorie Rom. 16. 20. CHAP. XVII VER 1. GLorifie give mee thy power to overcome by perfect obedience all the combates which I enter into then raise me again from the dead gloriously Ro. 1. 4. at the last exalt me into the glory of the kingdome which thou hast bestowed upon me that by the powerful administration of it I may re-establish thy Kingdome in the world destroy thine enemies and save thine elect which is the work of thy Soveraigne glory See Isaiah 55. 5. Phil. 2. 11. Ver. 3. They might know that they may enjoy thee by lively faiâ—h in this world and by a present sight in thy everlasting glory The only to exclude not the Son who is the same God with the Father but Idols and false gods Or to shew that in the granting of salvation in the Father ought to be apprehended the absolute and Soveraigne Majestie of the Deiue and in the Son the voluntary and subalternate office of Mediator See Ioh. 14. 28. V. 4. Glorified thee honoured thee by a perfect obedience and employed my selfe in causing thee to bee acknowledged and worshipped in the truth of thine essence and in the effects of thy mercie V. 5. Glorifie thou set my whole person againe into the manifestation and use of that eternall glory which I have common with thee which by an unspeakeable dispensation I left off in the time of mine abasement And as for my humanitie do thou exalt it to the fruition of celestiall glory above all other creatures V. 6. Thine they were having taken and appropriated them unto thee by thine everlasting election Thou gavest them to belong unto me as subjects of my Kingdom children of my house and members of my body and consequently to defend govern them V. 7. Now I have caused them by my Gospell to know that all the salvation which they have in mee and from me is of thy Soveraigne favour and that all the glory therefore is due to thee as to the first cause and author 1 Cor. 1. 30. And so he declares that besides the honour of obedience hee had also glorified him by the manifestation and direction given to even to yeeld him honour and glory Ver. 9. I pray not mine effectuall intercession in consequence of my reall redemption and reconciliation is but only for my Church and not for the other part whereof the devill is head For they are seeing that by the gift which thou hast made to mee thou hast lost no part of the right of thy former propriety but that it is rather more strictly confirmed to thee by me I do also pray thee that thou wouldst co-operate with me by thy Soveraign power to the accomplishing of their salvation V. 10. And all mine whereupon as thou hast made thine elect members of my body to the end that I should redeeme them so have I made all those which beleeve in mee to bee thy children that thou mightest love governe and perfectly save them And I am I doe not aske it only for their good but likewise for my glory wch is inseparable from thine V. 11. And now I am seeing that according to my vocation my corporal presence must leave them which presence hath hitherto been as a secure safegard for them I do remit them into thine hands that I being exalted to thy glory thou mayest inviolablie preserve them by my divine presence and power which I have wholly from thee Matth. 28. 20. In the world exposed to infinite dangers and temptations and subject to many infirmitier In thy name Namely by thy power Or as such that beare thy Name They may bee they may be inseparably preserved in the mysticall and unspeakeable union with me and with my Church which is the neerest figure of the unitie of essence and the union of will that is betweene thee and I. V. 12. The Sonne the lost man who was destined to damnation See 2 Thes. 2. 3. That the it being impossible that those things which are soretold by the Holy Ghost should not come to passe Not that he perished to fulfill the Scripture but the Scripture did foretell it because that he was to perish thorow his own wickednesse V. 13. I speake I make this prayer unto thee in their presence to give them a certaine and perfect comfort and rest of Spirit because of the certaintie which they may conceive of thy hearing of mee V. 14. Given them communicated it unto them by instructions and by the impression of my spirit and also deposited it into their hands to preach and divulge it Verse 15. From the evill Namely from the Devill Ver. 17. Sanctifie them purge them more and more from the corruption of sinne and the world by thy word accompanied with the power of thy spirit Acts 15. 9. Ephesians 4. 24. and 5. 26. 1 Peter 1. 22. V. 18. Sent them to be my Ministers in the execution of the charge which thou hast imposed upon me Wherefore they have so much the more particularly need of the grace of thy spirit V. 19. For their sakes being perfectly sanctified in my humane nature I doe in it accomplish all manner of righteousnesse and holinesse and doe consecrate my selfe to the sacrifice of the â—rosse to cleanse them from their sins and to gaine the gift of the holy Ghost for them which may regenerate them in 〈…〉 wnesse of life Ver. 21. In us Namely in the Communion of my spirit by which they may bee mistically united to me and by me to thee May beleeve being induced and perswaded thereunto by the vertue of the Holy Ghost working powerfully and evidently in them in
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
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
nam of 〈◊〉 a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme 〈◊〉 Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â—3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâ—g came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ— it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a 〈…〉 n in manner of an oath â—s if he said As true as mychiâ—f â—oy and glory in this world is in the blessing of God upon my miâ—stery towards you to oblige the Cori◠〈◊〉 to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and 〈◊〉 I dâ—e death hâ—ngeth over me conâ—inually and I do incessantly prepare my self for it Pâ—a 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God 〈◊〉 Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this â—â—cident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ— they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâ—ow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâ—ror amonst you yet you shall keep your selves sound in your faith eâ—ill thiâ— is a verse of an ancient Greet poet called Mâ—nander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ— zâ—ale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâ—re of them with great care siâ— not by assâ—â—â—â—ng to thâ—ir error oâ— by prophanenesse oâ— life which 〈◊〉 breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâ—tiâ—ction not by anynaturall reason nor common judgment for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all â—s parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâ—isied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesâ—â—iall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by â—esus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâ—is corporall and natuâ—alliâ— by vertue of the soul wâ—ich is the fountaine of this life whâ—le it is vnited with thâ— body yet cannot of iâ— self conâ—erre the diviâ— and spirituali life noâ— cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ— appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele 〈…〉 ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
danger of his fall Offended that is to say â—riven through the folly rashnesse or sins of others into danger of falling which is opposite to the weaknesse of others who of themselves did strive to keepe themselves upright Burne Namely with griefe and holy indignation V. 30. Of the things namely of my miseries suffered for Christ and not of worldly honours V. 32. Aretas it was a name common to the Kings of Arabia who after the race of the Seleucides Kings of Syria failed they of Damascus had taken for their Soveraigne Lords CHAP. XII VER 1. IT is not that is to say it is dangerous for feare least I exalt my selfe above measure I will come laying open mine own praises I shall never forbeare the chiefe which is concerning the glorious revelations which I have had from God wherein besides that I shall go beyond the will of God who hath directed them unto mee for mine owne particular use giving me no permission to publish them ver 4 there is danger of some baite of pride in me ver 7. or of some idolatrous understanding or motion in others ver 6. as if I were some Angell or God on earth See Acts 14. 15 V. 2. A man namely my selfe who for all this will be esteemed no otherwise there a man and not a God or an Angell In Christ namely a Christian and beleever which seemes to be added to 〈◊〉 that hee gloried not of any vertue of his owne but only of Gods grace in Christ. In body whither it happened by Gods framing of the Images of those celestiall things in my soule without separating it from the body only by the abstraction of all sensible and naturall actions or whither in deed my soule for a time separated from the body were transported into heaven to contemplate those wonders in their reality Caught up See Acts 9. 12 and 22. 17. and 23 11. The third the place of Gods glory and the habitation of the blessed spirits is so called indifference of the aire which is the first heaven and of the speeres of the stars in generall which altogether 〈◊〉 taken for another second heaven V. 4. Paradice it is the same place as the third Heaven See Luke 23. 43. Heard it is not 〈◊〉 that hee saw peradventure God would shew him that it belongeth to the state of this present life to have revelations by hearing and not by seeing See Exod. 33. 22 23. and 34. 6. 2 Cor. 57. Unspeakable which can not be rehearsed Whither it were because Paul was forbidden to speake them being revealed to him in particular and not for the publicke use of the Church as his other revelations were or because of the incapacitie of humane nature to apprehend and expresse them Ver 5. Will I glory I can indeed boast of this which hath befallen mee but I will for beare for that glorious light which was communicated unto me is not proper for the estate of this life wherein I am as yet serving of God I was then as another man But I will rather glorie in God because of my wretched and dejected estate whereunto I and all true beleevers are subject in this world 2 Cor. 11. 30 V. 6. To glory namely of these divine and heavenly things A foole rash and temerary V. 7. A thorne namely a vexation or ordinary and very sensible molestation in my body like a thorne or splinter in my sides Num. 33. 55. By the uncertainty wherein the Apostle leaves the Reader it is credible that it was some corporall unquietnesse or torment occasioned by the evill spirit To buffet 〈◊〉 shamefully to outrage me or to scoffe mee to beare downe all manner of pride in me V. 9. My grace content thy selfe with my favour and good will which neither this nor any other affliction is taken away from thee nor diminishedâ— and endure this tryall for the more thou and other beleevers are assaulted the more doe I confer my grace upon you to overcome all temptations Iâ— weakenesse namely in misery and calamities Rather then in spirituall dignities and eminencies May rest upon me the Italian May defend me may be mine only safeguard and protection The Greeke may be upon me like unto a tent wherewith a man keeps himselfe from the heate and other offencivenesse of the aire See Isa. 25. 41 Ver. 10. Weake wretched and afflicted in mine selfe Strong glorious and victorious through the power of Christ which assists and strengthens mee as fast as evills doe oppresse me V. 11. For in nothing as you your selves have by experience found the degree of gifts office and power which God hath conferred up on me equall to that of other Apostles though mine adversaries doe make me farre below them I bee namely of my selfe without Gods gift or though I through humilitie make my selfe nothing V. 12. The signes that is to say the certaine and irreprovable arguments of my full office of Apostle have appeared by the effects of my ministery towards you In all patience namely in all the sufferings which I have endured and overcome by faith and constancie which was a signe of the Apostles loyalty and also of the presence and assistance of Gods spirit Mightie great and noted miracles See 1 Cor. 12. 10. V. 13. Inferior namely in gifts and graces of God conferred upon you through my ministerie See 1 Cor. 1. 5 6. To other founded by other Apostles possesse then whom I am maliciously esteemed Was not not taking from you mine ordinary reliefe as other Apostles did 1 Cor. 9. 6. Forgive me a pleasant ironia V. 14. The third time having been twice crossed in this my designe See 1 Cor. 16. 5. and 2 Cor. 1. 16. But you to gaine you to God and to acquire the treasure of eternall salvation for you V. 15. Spend I will employ not my substance only but even my life also to procure your salvation 1 Thes. 2. 8. The lesse lesse then by right you should and then my love deserveth of you V. 16. But be it so he answers some such objection as this might bee Truely thou hast no way burthened us to maintaine thee but will some say thou hast cunringly gotten our goods from us by the meanes of other men whom thou hast sent to us Ver. 18. I desired Titus namely to come unto you He seemes to meane Titus his first voyage 2 Cor. 2. 12. and 7. 6. A brother the Italian this brother namely Luke 2 Cor. 13. 13. See 2 Cor. 8. 18 22. V. 19. Thinke you that is to say in all this my care is not so much to maintaine my credit by defending mine innocencie as to increase and confirme your faith and pietie by preserving mine authoritie and good fame amongst you for feare least for want of it my corrections and exhortations being of no force nor effect amongst you I be not constrained to exercise the rigor which I use against rebellious and incorrigible people Before God it is a kinde of
namely because by the same they receive Christ who being pay-master for them to God hath borne his wrath and curse for them to give satisfaction to it and free them from it and to obtain Gods grace for them which is the spring of all blessing by his perfect righteousnesse 2 Corinthians 5. 21. V. 14. Of Abraham namely promised to Abraham and to his spirituall posteritie onely The Gentiles the Italian the Nations namely to all believers of all nations indifferently Through Iesus Christ that is to say by vertue of him and through the communion with him by Faith That we might that being so restored into Gods grace he might communicate his gifts unto us and especially that of the holie Ghost to regeneration which had been so often and so solemnly promised by the Prophets Isai 32. 15. and 44. 3. Iâ—r 31. 33. and 32. 40. Ezek. 11. 19. and 36. 27. Ioel 2. 29. Zech. 12. 10. V. 15. After the manner taking example from that which is by common reason observed amongst men in their covenants and contracts V. 16. The promises he hath a relation especially to that solemne forme of covenant which was made with Abraham Genes 17. 7. long time before the Law was given by Moses He saith not upon occasion of that passage he sheweth that seeing all nations at the appointed time were to have part in that blessing as they were Abrahams posteritie which is but onely one the naturall Jewes and the Gentiles who were children in spirit were to be united together now that is not done by conformitie of ceremonies nor by them the proselites which were of the Gentiles were incorporated into one and the same carnal nation with the Jewes but by the spiritual gathering together which Christ as Head makes of all his Believers into one sole bodie of a Church which is Abrahams true off-spring V. 7. See Ephes. 2. 14 15. and 3. 6. Christ namely his whole mysticall Bodie which is the Church which hath all its life and being from him and also participates of the glorie of his Name see 1 Cor. 12. 12. V. 17. In Christ that is to say of which covenant Christ already appointed and promised for a Mediatour was the onely foundation shewn and apprehended by the fathers The Law namely Moses his Law with all its dependencies The promise namely that Euangelicall promise of blessing to all nations and other such like which are all free promises Rom. 4. 13 14. V. 18. Forif we ought to suppose it would make the promise of none effect indeed if the inheritance and the blessing were by the Law for these two meanes are incompatible one with the other The inheritance namely the heavenly inheritance of which the Land of Canaan promised to Abraham and his seed was a figure Rom. 4. 13 16. V. 19. Wherefore namely seeing the blessing and the inheritance are absolutely given through grace and are received by faith the Law being no cause thereof neither in whole nor in part Because of namely to regulate mens lives and to represse the licentiousnesse and frequencie of misdeeds or to discover the horror and seal the condemnation thereof to drive men to seek the remedie of grace in the promised Messias Romans 3. 20. and 5. 20. 1 Tim 1. 9. Till the the use of this servile pedagogie wâ—s to last so long as the Church was yet in its infancie subject to fall easily into sin through weaknesse or ignorance but it was to cease at Christs comming in the flesh who gathering together the whole bodie of his Church from amongst the Jewes and the Gentiles and endowing it with abundant graces of his Spirit in knowledge and vertue hath made it by effects be known to be the blessed seed of Gods children V. 26. driven to love him and obey him by the spirit of adoption and libertie and not by the spirit of terror as it was anciently see Rom. 8. 15. It was ordained the Italian it was published God in the externall manner which he observed in giving his Law did shew that thereby man had no accesse to his Grace to obtain life and inheritance for God did then appear extremely terrible which was a qualitie contrary to a treatie of confederacie and because that at the peoples request who were not able to endure those terrours a signe of the guilt of their consciences Moses was fain to come in between as a mediatour of word and communication Exod. 20. 19. Deut. 5. 5. Acts 7. 38. Hebr. 12. 19. he was therein the figure of Christ the onely Mediatour of propitiation by whom we have accesse to God in confidence Hebr. 12. 24. By the Angels who were also mediatours on Gods side as Moses was on the peoples side V. 20. A Mediatour that is to say the Office which Moses then performed and which is not used but onely amongst disagreeing parties sheweth that by the Law God and man were contrary to one another as the delinquent and the Judge Is one he doth not varie one jot in his soveraigne justice which he hath set down in his Law and therefore these two parties could not be united but onely by the full satisfaction of Christ the Mediatour as the Apostle had said V. 13. V. 21. Is the Law By the foresaid things it appeares that God giving his Law by Moses would not bring in a meanes of acquiring righteousnesse and life which should be contrarie to his covenant of Grace but onely to guide men thereby to Christ For if he gives a reason why the Law hath not been contrarie to the promises of Grace namely because neither of it selfe nor by any order from God it had any power to restore man whâ— was dead in sin to life nor consequently to justifie him whereupon we ought to conclude that God would not imploy it to any disproportionable use to the prejudice of his Grace to which he had reserved that absolutely V. 22. But the Law is so far from having been given to justifie man that contrariwise it shewed and sealed to the very Jewes who were Gods people their condemnation Rom 3. 10. 20. and 4. 15. The Scripture namely God by his Law and Word Rom. 9. 17. Gal. 3. 8. hath declared that all men generally are sinners and in state of damnation to the end that the elect laying aside all confidence in their own righteousnesse might have recourse to Christ to obtain by faith in him the blessing and inheritance which are the subject of Gods promise V. 23 â—aith namely the time of the full manifestation and of the free exercise of Faith under the Gospell We namely the Church which was then restrained within the Jewish nation onely Kept under that is to say the severitie of the Law and the subjection to so many painfull observances kept us like children at school in perpetuall labours and discipline still attentively expecting Christ to keep us from going astray either in religion or in life and conversation beyond the bounds
the communion of his Spirit V. 3. In heavenly that is to say by giving you not an earthly but heavenly inheritance and that through Christ who hath taken the possession thereof for all his and hath in heaven received the fulnesse of the spirit to powre it down from thence upon his whole Church which is also with him in heaven already by faith and shall effectually be there with him for ever Ephes. 26. Phil. 3. 20. Coloss. 3. 1 2. V. 4. According as according as God by his election from everlasting framed a new bodie of humane race opposite to the first whereof Adam was head in whom all men have sinned and are dead and appointed Christ to be their Head that in him it might be all gathered together and by him made partaker of his grace life and glorie so he bringeth this his decree to passe in his appointed time bestowing all his favours upon his Church by Christ in his sacred Communion See Ephes. 3. 11. 2 Tim. 1. 9. V. 5. To himselfe or by himselfe namely for his glorie as Rom. 11 36. V. 6. Of the glorie namely of his glorious and admirable grace by which he hath powerfully brought to an end the worke of mans salvation See Rom 9. 23. 2 Cor. 4. 4. In the namely for the love and in regard of Christ onely who hath all the fathers love not onely as he is everlasting Son but also as he is perfectly obedient and just in his humane nature and in his qualitie of Mediatour Mat. 3. 17. Iohn 3. 35. and 10. 17. V. 10. In the namely in the time prefixed by his providence which is the dispencer of times and of the whole order of things for the fulfilling of his promises concerning the Messias or in the conduct and government of his Church fitting for that time Both which are this may be referred to blessed mens spirits which are already gathered up into heavenly glorie and to believers yet living upon earth as Luke 1. 17. Ephes. 3. 15. Heb. 12. 23. Others do understand it of the holy Angels with which the faithfull have communion in the same Head namely Christ Col. 2. 10. and in the same glorie See Matth. 22. 30. Heb. 12. 22. V. 11. In whom by whose love and benefit and by vertue of his redemption and intercession which is the fundamentall cause of the believers vocation We have namely I and all other believers of the Jewish nation Obtained we have been chosen and called from amongst the rest to be the proper part of Gods inheritance Deut. 32. 9. Isai 53. 12. V. 12. We namely we Jewes who have alwayes fixed our hopes upon the promised Messias and have been the first that have believed in him after he hath been revealed V. 13. Sealed marked as it were with a character by God by the gifts of regeneration illumination and the power of the Holy Ghost promised by Chrâ—st to all believers Luke 24. 48 49. Acts 2. 33. Gal. 3. 14. or which is added to the promises of Gods grace in Christ to confirme them and seal them in their hearts V. 14. Untill the redemption the Italian unto the this must be understood as following the word sealed the meaning is that this seal is given us that by it we may be known at the last judgement then to have part in the reall and perfect deliverance from all evils and enemies Luke 21. 28. Rom. 8. 20 22. wherein we have now right through Christ and have had the first fruits thereof V. 15. In the Lord namely in the communion of his bodie and Spirit V. 17. The God namely the true everlasting God towards whom Christ exerciseth his Office of Mediatour gaining unto him a peculiar people whereof he is the Head See Iohn 20. 17. V. 18. The hope namely the goods which we ought to hope for as a sequele of his calling to the participation of which he calleth us In the Saints the Italian in the holy places namely in Heaven which is as the Sanctuarie of Gods glorie See Heb. 9. 8. 12 24. and 13. 11. V. 19. His power in accomplishing his worke and bringing us to the end of our hope V. 20. In the heavenly where his humane nature is resident in glorie and where his whole person hath as it were the glorious Throne of his Kingdom Matth. 5. 34. V. 21. All principalitie not onely worldly but also Angelicall the Angels being called by such names Rom. 8. 38. Ephes. 6. 12. Col. 1. 16. Pet. 3. 22. Name that is to say dignitie or state 1 Cor. 15. 24. Which is to come namely in Heaven and in the state of heavenly life which in regard of those that are living in this world is yet to come V. 22. Over all that is to say hath made Him Head of the Church in a singular and eminent manner above the domination which he hath over all other creatures others expound it simply soveraigne V. 23. The fulnesse that is to say the complete structure and gathering of all the members whereof Christ is the Head In all namely those that are of this number and bodie as Iohn 6. 4 5. and 12 32. Ephes. 4. 10. CHAP. II. VER 1. HAth he namely God by the same power as he raised Christ from the dead Ephes. 1. 20. hath also given you a spirituall life consisting in his grace and in mans conversion to him and in the being joyned to him by his Spirit See Iohn 〈◊〉 24. Dead in spirituall death consisting in the separation from God and from his grace through sin whence followeth miserie and inhabilitie of doing good V. 2. To the course to the common manner of worldly mens living who are not regenerate by Gods Spirit According to following the Devils suggestions and imitating his malignitie who having been driven out of the high Heaven of glorie Luke 10. 18. Revâ—lat 12. 〈◊〉 â—ow wandereth up and down and exerciseth the power which God permitteh him to have in these lower parts of the ayre untill such time as he be shut up in the prison of everlasting torments The Spirit namely the authour of the evill inclination and motion that is in corrupt men 1 Cor. 2. 12. Worketh namely to whom God hath abandoned those who maliciously refuse the Gospell for to drive them to all manner of evill without any stay See Iohn 8. 41 44. V. 3. We all not onely you Gentiles but we Jewes also Rom. 3. 9. 22. Of our flesh as well of the sensuall part as of that which is falsly called reason and understanding which also hath its corruption and as the Scripture speaketh is flesh Rom. 8. 6 7. Col. 2. 18. And were being borne in sin and corruption we were by our birth subject to the wrath and curse of God V. 6. Hath raised us because that by reason of the most strict union of Christ the Head to believers who are his members that which is done to the Head is likewise done and belongeth to all
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
forsaking the examples of the holy fathers that contrariwise by that onely they had a true and spirituall communion with them who by faith were alwayes looking after the Messias and after the full performance of Gods promises in him and by vertue of the same faith they had been capable of all the singular benefits of God had exercised all manner of vertues and had endured and overcome all combates wherefore this so excellent meanes of eternall salvation and of all temporall deliverances was not to be rejected as new but was to be esteemed and made use of as the onely and constant meanes to reoeive Gods grace and to yeeld him acceptable service and obedience Finally after new exhortations to perseverance in faith to suffering of afflictions to constancie holinesse gratitude and respect to God to charitie chastitie and to the true spirituall service be recommends them to Gods grace and himselfe to their prayers CHAP. I. Vers. 1. SUndry times The Greek word signifieth by sundry degrees and parts now more now lesse now one thing and now another By the Prophets the Italian In the Prophets A manner of speaking very frequent in the old Testament to shew the internal revelation of Gods mysteries in the soules of Prophets for them afterwards to reveal them to the Church V. 2. In these last In the accomplishment of times and in the dayes of the Church while it is in the world which shall now suffer no more alteration nor innouation in its general forme but after it shall come eternitie Spoken Hath fully declared his councel concerning the salvation of man-kinde John 15. 15. and sealed and fulfilled the prophecies Dan. 9. 24. and established a perpetuall and invariable forme of governing and instructing his Church by the Gospel By his Son the Italian In his Son in whom the Deitie inhabits corporally and in whom are hidden all the treasures of knowledge and wisdom Col. 2. 3. 9. Whom namely in the qualitie of Mediatour having taken humane flesh in which God hath exalted him after his humiliation Heir that is to say Lord and possessour of the whole world by his eternal Fathers gift Matth. 28. 18. John 3. 35. and 5. 22. Phil 2. 9 10. He made As by his eternal wisdom and by way of a joyntcooperating and equal cause Prov. 8. 27. John 5. 17. 1 Cor. 8. 6. Now this and the beginning of the next verse hath a relation to Christs divine nature out of the qualitie of Mediatour to which belongs that which is spoken in the end of the next verse The worlds and all temporal things subject to the course divisions and successions of time Heb. 11. 3. or all the parts of the world according to the manner of the Hebrewes V. 3. The brightnesse A figurative terme taken from the luminous bodies which cast forth their beames to shew that the Son proceeds from the Fathers Essence and is inseparable from him and doth manifest him the Father remaining in his inaccessible glorie hidden from men Matth. 11. 27. John 1. 18. and 4. 29. 1 Tim. 6. 16. Expresse Image the Italian the character and Image that is not vain nor composed of a shadow but a living expresse subsisting and most perfect one such a Son is imprinted as one should say in him by the Fathers person who is the Fountain of all Deitie Upholding upholding them in their being moving them in their actions and governing them in all their motions by his almightie command and according to his will Of the Majestie namely of God the Hebrewes using the word Majestie for God himselfe V. 4. Being made by God the Father in his exaltation in qualitie of Mediatour to which belongs that which is spoken in the end of the following verse As he hath for the Father hath conferred the command of the whole world upon him as to his universal Viâ—â—gerent Phil. 2 9 10. and in this power his Godhead is fully manifested for he could neither bear it nor exercise it if he were not God Alinightie and therefore in regard as well of his eternal generation Psal. 2. 7. as in regard of his royal Office figured by that of Solomon 2 Sam 7. 14. the tide of Son of God is attributed to him as it said in the following verse V. 〈◊〉 Said he namely God in the Scripture V. 6. When he namely when God by the Psalmist describes the comming of his everlasting Son into the world who is his first-borne that is to say the Head of the house his Fathers Vicegerent and Master over all the other adoptive brethren to take possession of his Kingdom See Heb. 10. 5. V 7. His Angels See upon Psal. 104. 4. the reason of this allegation V. 10. Hast laid the foundation the meaning of this passage as it is here alleaged is nothing but that Christs Kingdom which is there manifestly spoken of Psal. 102. 28. is eternal and not mutable as the state of the world V. 12. Fold them up The Greekes have in this manner translated the Hebrew word Thou shalt change them for the terme of Folding up is taken from those garments that are folded and laid up when they are changed See Isai 34. 4. CHAP. II. VER 1. THerefore naâ—â—â—ly because of Christs Majestie and â—ivine Authoritie who is the everlasting King of the Church More earnest heed by obedience and perseverance To the things namely to the Gospel which is as it were the Law of this foresaid great King Let them slip that is to say that we may not go away from the communion of Christ and his Church nor forsake his faith and service like disbanded souldiers who forsake their colours and captain Jude 11. V. 2. If the Word namely Moses his Law published by the Ministerie of Angels Acts 7 53. Gal. 3. 19. ministring to the great Angel which was the Son of God himselfe Acts 7. 38. or all the revelations which were made to the Prophets by the meanes of Angels Sted fast was of such authoritie and consequence that those who violated it could not scape unpunished V. 3. So great namely everlasting redemption revealed and communicated by the Gospel and implicitly by the Apostle opposed to the temporal deliverance out of Egypt for the contemning of which the Israelites were punished in the wildernesse Confirmed by all manner of proofes of doctrine of life and of miracles V. 4. Miracles the Italian powerfull operations whereby are meant the highest and sublimest kindes of miracles See 1 Cor. 12. 10. According to See 1 Cor. 12. 11. V. 5. For unto He proves that though our Lord Jesus hath taken upon him humane flesh yet there is no lesse obedience or reverence due to him seeing that in this assumption and union of the two natures the Father hath made him Head of the renewed state of the world and he seemes to exalt Christ so much above the Angels because the carnal Jewes did so much magnifie their Law which had been proclaimed by Angels in contempt of the
Sinnes for punishment and reformation whereof the Lord hath punished him with sicknesse V. 20. Shall save that is to say Shall be the instrument of another mans salvation and of grace for himself because that the Lord will reward this his charity by a more expresse and abundant feeling of his pardon towards him who peradventure is laden with many sinnes see Rom. 11. 14. 1 Corimb 9. 22. 1 Tim. 4. 6. ⧠THE FIRST EPISTLE generall of St. PETER the Apostle ARGUMENT THis Epistle containeth three principall heads the first is a large representation which the Apostle makes to the Iews which were turned Christians of the inestimable benefit of redemption and salvation which having been destinated for them from everlasting was acquired and accomplished by Christ and communicated by the Gospell and possessed by them in the hope of everlasting life and glory The second is a strong perswasion to the fruits of faith and holinesse of life as well in the generall calling of all beleevers as in the particular callings of each person and condition The third is a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith and of the Name of Christ. CHAP. I. Vers. 1. TO the namely to the Jews dispersed out of their own countrey into those Provinces and converted to the Christian faith V. 2. Elect separated from the world by Gods effectuall calling which is the execution of the eternall election The foreknowledge the Italian preordination the Greek foreknowledge that is to say A decree made by Gods knowledge and judgement Rom. 8. 29. Through sanctification sanctifying you really by his Spirit to whom it belongs to make Gods vocation firm and effectuall 2 Thess. 2. 23. Unto obedience that by faith making you obedient unto the Gospell you may be partakers of the benefit of the Lords death for the remission of your sinnes Or he declares the two ends of the beleevers vocation which are the justification in the blood of Christ and the new obedience through the sanctification of the Spirit V. 3. Unto a lively hope namely to conceive a lively still growing and operating hope of celestiall goods by meanes of the spirituall regeneration which is the true seed and pledge of eternall glory By the resurrection namely by vertue of Christs resurrection which is the fountain of regeneration Rom. 6. 5 11. Coloss. 2. 12. and likewise the foundation of our future glory 1 Cor. 15. 18 20 21. Ephes. 2. 6. V. 4. To an inheritance to gain us the right unto it and make us capeable thereof as being made the children of God Incorruptible by these titles he sheweth How that as celestiall goods are everlasting and without any impurity of sinne beleevers ought likewise to be such by the gift of the holy Ghost which causeth them to put off these two qualities namely of sinne and finally also the weak conditions of a sensuall life see 1 Cor. 15. 50. V. 5. By the power by his power which onely works effectually in this defence against all assaults and deceits of the enemies John 10. 29. and is lent man by meanes of a true and lively faith Are kept that is to say Preserved against all dangers of losing their salvation John 17. 11 12 15. Jude 1. Unto salvation namely to be made possessours of the chief end and perfect fulnesse of it V. 6. Wherein namely in the certainty of this inviolable safegard of God and in the earnest which he hath given you of the promised salvation by means of your regeneration If need be whereby the necessity of God will must impose upon you the Law of â—â—voluntary obedience Temptations that is to say Trials and exercises of afflictions Iames 1. 2. V. 7. The triall namely your faith well tried and standing to any souch Might be found before God V. 9. Receiving having even in this very world the first fruits of the fruition of salvation after which undoubtedly shall follow the fulnesse thereof V. 10. Have enquired by a fervent desire and expectation That should come the Italian that is come or that was received for you or which was to be communicated unto you V. 11. Of Christ which is that Spirit by which all the Prophets were inspired and have spoken and which proceeds from the Father and from the Son and whose gifts presence and power have at all times been dispensed by Christ head of the Church and supreme Prophet of it see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19. V. 12. That not namely that they foretold and preached the mysteries of the Gospell the full manifestation and fruition of which should not happen in their times but in ours With the holy Ghost that is to say Being inspired by it Which things that is to say Which things are so admirable and excellent that the full knowledge thereof is much desired and is wonderous amiable even to the very Angels who cannot be satisfied with the contemplation and the height thereof with extreme wonder and rejoycing V. 13. Wherefore namely seeing you are come to that holy and so much desired time see Rom. 13. 11. 2 Cor. 6. 2. Gird up being continually free from worldly cares and affections and prepared for the race and voyage of the heavenly vocation a terme taken from travellers of those dayes in which they used to gird up their long garments that they might be the more fitting and ready for travell but particularly it is taken from the Israelites when they came out of Egypt Exod. 12. 11. V. 15. Hath called you to unite you unto him which cannot be done unlesse you be holy as he is Psal. 5. 4. V. 17. Of persons namely of their outward qualities of titles shew or condition but looks onely to the reality of true holinesse and obedience Of your journeying namely this present life which is an absence from our true heavenly countrey In fear with all reverence care and heavenly humilitie V. 18. That ye were not and consequently that so great a gift requires an equall gratitude From your vain from your unfruitfull works of darknesse Ephes. 5. 11. and from all false doctrines and religions V. 19. As of a namely who is the substance and the truth of that figure of the Paschall Lamb by whose blood the Israelites were delivered V. 20. For you namely for your salvation V. 21. By him Christ manifesting the Father unto us by his word and creating faith in us by his Spirit and also he only having made him propitious unto us that we might put all our confidence in him That your he saith so because that by Christs exaltation the Father sheweth that he is pleased with us which would not be if Christ had remained dead 1 Cor. 15. 14 17. and also because that being fulfilled in the head we are certain that it shal likewise be so with the members and because that Christ ascended into Heaven he makes intercession for his beleevers to
of life and to all the parts and vertues of spirituall regeneration to establish in themselves the certaintie of their vocation and put themselves forward to the end thereof then by the Spirit of God he foretels the horrible corruptions of Doctrine and life which should befall the Church by heretickes and false teachers and by lewd prophane contemners of God and mockers of his Doctrine whose subtiltie meanes followers impieties wickednesses and eternal perdition he sets down shewing also that the seeds of these plagues were already sown in the Church and admonishing believers to beware of them carefully and comforting them with Gods singular grace and protection towards his And finally he exhorteth them to expect in faith patience holy desire and pure conversation the last comming of Christ by which all the corruptible state and forme of this world being brought to nothing and changed they shall be gathered into the Kingdom of glorie and rest everlasting according to Gods promises CHAP. I. Vers. 1. LIke precious namely of the same natureâ— vertue propertie price as that of us Apostles though we have it not all in an equal degree see Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4. Through the the Italian in the whose foundation and object is Christs righteousnesse which comprehends all that he hath done and suffered for his others expound the word Righteousnesse for mercie and goodnesse or for loyaltie in holding to his promises according to the Hebrew terme V. 3. Unto life namely to the happy and everlasting life Of him namely of God who revealeth himselfe in the Gospel to salvation To glorie the Italian or glorie that is to say employing his glorious power to convert us see Ephes. 1. 19. and 3. 16. V. 4. Whereby namely by the foresaid glorie and vertue some copies have By whose love Promises namely the effects of the promises made to our forefathers You might be you may be regenerated to the Image of God in holinesse righteousnesse and other vertues which are originally and essentially in God and the like of which are created in the believer and do increase untill this conformitie do come to its perfection in heaven Having escaped having freed your selves and with-drawn your selves farre from it Acts 2. 40. Heb. 6. 18. 2 Pet. 2. 18 20. Through lust which corruption consists in the concupiscence or lust which reigneth in the world V. 5. Vertue that is to say holy and vertuous customes and an honest life Knowledge namely the progresse and confirmation in the knowledge and mysteries of the Gospel V. 7. Brotherly kindnesse towards believers Charitie that is to say the general and common charitie towards all men see 1 Thess. 3. 12. and 5. 15. V. 8. Unfruitfull namely in fruits of righteousnesse and holinesse which are the end of the knowledge and faith which God plants in the hearts of his V. 9. But he the Italian for he he proves the same by the contrary thus Where these vertues are the knowledge shewes it selfe true and lively in efficacie contrariwise where they are wanting knowledge appears but as a shadow without life and vertue Jam. 2. 17 20 26. Cannot see a far the Italian Dnzeling he seems to set forth the image of false faith by the similitude of a blinde mans eyes which are dazled who can perceive some dim and confused light but cannot thereby be guided in his motions Hath forgotten that is to say Hath rejected Gods grace through which he had felt some small sparke beginning and appearance of being purged and reformed from his sins Heb. 10 29. V. 10. Your calling not in it selfe which hath all its vertue and subsistency from God and from his pleasure Rom. 9. 11 16. but in the feeling certainty and apprehension which the beleever ought to have of it Ye shall never fall you shall run on the race of your heavenly calling with a sure pace without disturbance or hinderance as in a plain way and finally you shall come to the end of it without falling see 1 Iohn 2. 10. V. 12. Wherefore seeing these things are so necessary for your salvation I will carefully put you in minde of them because that as I have the charge of procuring your salvation I have also the will to do it Though ye See Rom. 15. 14 15. John 2. 21. V. 13. In this Tabernacle that is to say in this bodie as 2 Cor. 5. 1. V. 16. For we These things are worthy of perpetual meditation because they are of a most pure most certain most divine Truth The power it seemes that these two things must have a relation to Christs glorie being ascended into heaven and to his last comming to judgement whereof his Transfiguration was an essay Matth. 17. 1 2. and therein consists the perfection of what he hath done for us and what he accomplisheth in us V 17. From the Excellent namely from God himselfe in his heavenly glorie V. 18. The holy that is to say singularly chosen for this apparition and by the apparition sanctified for that moment see Exo. l. 3. 5. V. 19. More sure than those particular revelations which are not the foundation of Faith but onely props and bearers up thereof or this is spoken in regard of the greater credit which the believing Jewes gave to the doctrine of the Prophets than to that of the Apostles Acts 17. 11. Others have it Most firme In a darke place namely in your understandings and in all the Jewish Church which hath been enlightened by the prophetike word during the night of Christs absence Untill the untill your hearts be fully enlightened by the Spirit of Christ himselfe who is the Sun of righteousnesse and the morning-star of the Church Rev. 2. 2. 28 and 22. 16. without having any more need of the shadowes figures and weak directions of the Law V. 20. Knowing that is to say in this reading of the Prophets we must especially beware of understanding or interpreting them according to every mans minde or understanding but according to the minde of the holy Ghost which revealeth it selfe either by the clear events of the Gospel or by the divine inspirations and expositions of his Apostles or by the comparing of the same Prophets and their continuall consent Acts 17. 11. V. 21. For the because it belongs onely to God who is the onely authour of prophecie to give the true sence of it Of God namely his chosen servants who had a calling altogether divine and the gift of his presence and inspiration in all their ministery CHAP. II. Vers. 1. THe people of Israel Damnable which leading men away from the foundation of faith and everlasting life doe cast them downe into damnation Denying either by a totall apostacie or through want of sincere obedience Tit. 1. 16. That bought them who by the price of his blood which they had professed by bapisme that they would be partakers of had gotten the right and title of Lord and master over them to make them his
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that
Geographicall Maps And as Gods word is called a way so pastors ought not to draw it awry but to set it forth straight Others derive it from the distribution of food at a table or in a house by a father of a family to signifie faithfull and wise dispensation or distribution of Gods word see Matth. 24. 45. Luke 12. 42. V. 16. Shun or forbid and suppresse V. 17. Will eat Being once admitted into the soule it will penetrate to the totall extinguishing of the spirituall life thereof and having possessed it selfe of one of the members of the Church it will spread it selfe over all the body if it be not withstood in time V. 18 That the resurrection it is likely that their doctrine was That there is no other resurrection but the spirituall resurrection of the soul from death and stone 〈◊〉 the renewing of the state of the world under the Gospell the Scripture using this word oftentimes in this sense see 1 Cor. 15. 12. V. 19. The foundation Gods eternall election which is the first foundation of beleevers salvation laid by God himself cannot be moved nor brought to nothing to have the Elect seduced by such he 〈…〉 es or to cause them to fall away from the faith Matth. 24. 24. 2 Thess. 2. 13. Having this election is firm end setled by Gods eternall decree concerning those whom he hath taken to himself and is guarded by his continuall providence by which he accomplished his work in them yet will he have them cooperate by the power which they have received from him bewaring of all things that are contrary thereunto both in their life and doctrine Phil. 2. 12. 2 Pet. 1. 10. Nameth that is to say Makes profession of being a Christian. V. 20. In a great this is spoken to obviate the scandall of these Apostates who had been in the Church in which by this similitude he shewes that there are both elect and reprobate Matthew 13. 47. and 20. 16. V. 21. Purge himself working by the grace and power of the holy Ghost dwelling in him 1 Pet. 1. 22. 1 John 3. 3. From these namely from those which are spoken of vers 16 19. Or from these men namely keeping himself from the communion and infection of such Reprobates as were spoken of vers 17. He shall be in effect and really according as he hath been appointed by God to be so that is to say Gods councell shall in this manner be fulfilled in man V. 24. Patient in suffering of offences and injuries V. 25. That oppose that are of a contrary minde or inclination through ignorance but not through obstinate malice see Tit. 3. 10 11. V. 26. At his will this may be understood either of the Devils will by whom they had been taken or by Gods will by whom they had been freed CHAP. III. Vers. 1. PErillous or hard and troublesome in regard of the spirituall state of the Church Shall come upon the Church V. 2. Blasphemers or slanderers and defamers V. 3. Truce-breakers or irreconcileable and implacable as Rom. 1. 31. Of those that are good or of goodnesse V. 5. Denying having quite extinguished in them that inward vertue of piety by which it works in the 〈…〉 t to regenerate and sanctifie iâ— F 〈…〉 such as from the other 2 Tim. 2. 16 23. V. 6. For of he gives a reason of this his exhortation namely because that even in those dayes there were some such persons to the great dam 〈…〉 ge and corruption of the Church â—ead captive hold them in slavery by false perswasions cunning terrours of conscience and superstitious observances V. 7. Ever learning they make profession of being very studious i 〈…〉 sacred things but without any fruit either for want of being well disposed inwardly or because they follow false and frivolous instructions V. 8. Jannes and some of Pharaohs Magicians names Exod. 7. 11. kept by tradition on by some ancient writings wherein they are yet this day to be seen Reprobate who by reason of their perverse doctrine are abominable to God and ought to be rejected of all men or that have lost all manner of right and sound judgement concerning such things as belong to faith Rom. 1. 18. Tin 〈…〉 1. 16. V. 9. They shall proceed he speaks here particularly of the seducers of his time but vers 13. he hath relation to the whole number of them in generall which in after times should increase and advance themselves exceedingly in the Church as they did indeed V. 10. Manner of life the Italian my proceedings or my government and my wayes Or my precepts and instructions V. 12. In Christ namely in the profession of beleeving in him and in the communion of his Church V. 14. Hast been or which have been intrusted and committed unto thee see 2 Thess. 1. 10. 1. 1 Tim. 1. 11. Of whom namely of me whom thou hast sufficiently known to be a true Apostle guided by the holy Ghost and maist also be better affored thereof by the holy Scripture V. 15. Which is whose foundation and onely object is Christ with all his benefits Or which is 〈…〉 per to all his members Or which is towards him V. 16. Profitable that is to say appropriated unto and appointed for these uses For doctrins the Italian to teach what ought to be known and beleeved For reproof to reprove such false doctrines as ought to be rejected For correction of vices in â—ens lives and conversation For instruction to instruct them in precepts of a holylife and Christian conversation V. 1â— The man of namely the minister of God in his Church 1. Tim. 6. 11. May be perfect may be fully endowed and provided with all par 〈…〉 needfull for his office CHAP. IV. Vers. 1. THe quick as well those which shall at that time be found alive as those who shall be dead before see Acts 10. 42. Kingdom namely in the accomplishment and manifestation of it V. 2. He instant or apply thy self thereunto continually Out of season as fleshly understanding might judge it to be Exhort or comfort Doctrine with lively perswasions powerfull reasons and holy instruction V. 3. He 〈…〉 to themselves they will continually with new Doctours and Doctrines endeavour to please their corrupt appetites and their distaste of the onely food of the soul which God hath appointed which is his pure and meere word out of which there being nothing found they shall attempt out of their own minde to supply with a 〈◊〉 of frivolous things V. 4. 〈◊〉 〈◊〉 un 〈…〉 and uncertain doctrines and opinions V. 5. Full proof shew and make it appear unto all men by these assured proofs that thou art Christs true and faithfull Minister V. 6. For I am look to thy selfe and to thy Ministerie so much the carefullier because I know that I shall shortly be taken away from thee namely I who hitherto have been thy tutor thy guide thine example and upholder The time or the time wherein my body
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly