the second to the Gentiles who through â—aith passed as it were in to a new spirituall estate O hers hold that they are both as one but that the â—postle variâ—th in this kinde to shew that the Iewes advantages were as much as nothing Uncircumcision namely the Genâ—iles V. 31. Make voyd doe wee take all authoritie power and worth from it â—â—â—â—blish that is to say we shew by the Gospell how firme a â—â—â—â—voca â—e it is seeing that God would have Christ subjeâ—â— to the Law as well to suffer what it imposed for to release man from it as also to doe what it commanded to gaine a right for him unto that 〈◊〉 which it promiseth See upon Matthew 5. 18. Gal. 4. 4 5. CHAP. IIII. VERSE 1. WHat shall â—â—e say seeing every man is under condemnation and cannot be justified but onely by faith without workes Rom. 3. 28 wee ought to say that Abraham himselfe the head of all such as enter â—â—to the covenant of grace hath not been justified any other wayâ—â— though hee did farre â—urpasse his posterity in goodnesse And that he hath not obtained life and glory by his owne works and therefore his children cannot have any priviledge above him but that his example is the rule of all their estate towards God As perâ—eining to considered in himselfe in his own naturall state out of the grace of pardon and of justification V. 2. For if that is to say he hath obteined nothing by his owne proper merrits for if so be it were so he would have somewhat whereof to glorie before God but he had nothing for the justification which Abraham obtained by saith v. 3. taketh away any glory of his owne from man Rom. 3. 27. V. 3. Abraham beleeved See the exposition upon Gen. 15. 6. V. 4 Nâ—w to him this passage being well understood shâ—wâ—th sufficiently that Abraham could have no conâ—â—â—ence nor matter of glory in his owne proper works for he being justified by faith which â—ath no other object noâ— foundation but the grace and pâ—oâ—iâ—es of God workes could take no place therein Now he Apostle sets downe grace and faith here undâ—r one kinde and the law and works under another and supposeth that the one cannot be mangled with the other in the caâ—â—es of mans justification Rom. 11. 6. That worketh that goeth after this wâ—y of workes and buildeth thereupon to obtaine the reward of life promised by the law Not reckoned in case hee have performed the condition therein set downe namely perfect obedience But of debâ— not by vertue â—f any absolute merit and naturall equivalâ—ncy which cannot be betweene God and man betweene whom there is no proportiâ—n neither in the persons nor in the actions nor in goods but by vertue of that voluntary act of God doe these things and thou shalt live V. 5 That worketh not who being unable to performe that condition of works doth not build thereon but taketh the other way to bee saved which is that of faith in Gods mâ—rcy towards a sinner by which Christs righteousnesse is given him to bee cloathed therewith and by vertue thereof to bee abâ—olveâ— from sinne and condemnation His saith not considered in it self as it is a work that hath aâ—ie singuler merit oâ— wâ—rth but in its own relatioÌ„ to christ and in the action of reâ—â—auing him and livelily applying him to him selfe as â—ating nourisheth that is â—o say the meate that is eaten See Isa. 53. 11. Rom. 5. 18 19. 1 Cor. 1. 30. V. 6. Without workes which is gathered out of Davids saying by a necessary consequence for where there is remission there is sin without any satisfaction of his owne V. 8. Impute a manner of speech taken from accompts and debts as much as to say hee shall not hold him faulty nor guilty to make him beare the punishment in his owne person V. 9. Commeth this blessednesse there is besides this to be considered in Abrahams example that hee having received this noted testimonial of his iustification whilest hee was yet uncircumcised it apeareth thereby that circumcision is not necessary thereunto as the greatest part of the Iewes even of those that were converted to the faith believed V. 10 How was it was it by means of circumcision as the Iewes hold Verse 11. And hee the Italian hath it Afterwards hee namely after hee was declared iustified by faith See Genesis 15. 6. and 17. 10. The signe sacraments having these two uses of signifiing by the analogy and correspondency there is betweene the bodily and the spirituall thing and to seal the promise of internall grace correspondent to the signification and that by vertue of Gods order mediaâ—ing the condition of faith therein required Aseale for circumcision ordained after Abrahams iustification by faith was but a confirmation of that covenant of grace by which God promised to cleanse man from his sinne forgiving him it in Christ and likewise to sanctifie and renew him by his spirit which are the two benefits represented by circumcision That hee might God would thus bestow upon Abraham both the things and the times to shew that as well the Gentiles as the Iewes are reputed to bee ABRAHAMS true children comprehended within the covenant made with him and his posterity so that they follow his faith whither they be circumcised during the time circumcision was in no force according to Gods appointment or whither they be not after that God in stead of it had appointed another Sacrament which is baptisme V. 12. Which are that is to say which are corporally circumcised Verse 13. For the that is to say this is proved because man is made the childe of Abraham and partaker of the promises which were made to him in the same quality as is noted of ABRAHAM in that solemne promise Genesis 15. 6. Now that was not any dignity or merit by which God was â—â—duced to yeeld him a reward but faith receiving from God a gift freely offered See Hebrewes 11. 8. That â—ee should to bee reestablished as GODS childe into the right and degree which Adam had before his fall to bee Lord over all the creatures Which was figured to Abraham by the possession of the land of Canaan promised unto him and to his posterity and is in part effected by the just fruition which God gives his children of his creatures as to Christs fellowes and members and shall bee perfectly accomplished in the Kingdome of heaven See 1. Cor. 3. 21 22. 1. Timothy 4. 3. Hebrewes 1 2. and 2. 5. Was not is not set downe in scripture to have beene made in regard of any righteousnesse or proper vertue of Abraham but by faith imbracing Gods grace and the promised Messias in stead of all righteousnes that can appeare before God to obtain life Verse 14. For if if it were not so and that by workes man might obtaine that inheritance all faith covenants grace and promises would bee void which is wicked and most absurd even to thinke Now if
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
of God appeared present in grace and power as true God King and Soveraigne Oracle of his people Who on their parts performing very ill the conditions of this Covenant did through their frequent murmurings rebellions and idolatries severely punished yet still pardoned by God cause this truth to burst forth that it was a Covenant of meere grace grounded upon Gods meere good will and mercy in Christ Iesus their head and Mediator by whose only propitiation and intercession represented and sealed by the Leviticall Priesthood they were alwayes preserved by God notwithstanding their disloyalties and transgressions Now this history as it is expoundâ—d in divers places of the new Testament containeth an excellent representation and figure of the spirituall deliverance of the Church from the Divels tyrannie and from the slavery of the world to passe through the Sea of the grace of Christs bloud applyed in holy Baptisme into the long and troublesome course of her vocation in this life still making towards the heavenly Canaan and erusalem In which course she hath for her guide the light and comfort of Gods Spirit and for her sustenance the Manna of his grace and word and for the consolation and comfort of her conscience a Communion to the good deeds of her high Priest and for a rule of living her soveraigne Kings Laws and commandements against which sinning but too often she is chastised with a fatherly seveâ—ity but still held up and restored by vertue of the eternall satisfaction and everlasting intercession of her Saviour and Redeemer who never doth forsake her with his presence and continually directeth her towards the end of her everlasting vocation in Heaven ANNOTATIONS CHAP. I. VERS 4. DAn These are set down in the last place not according to the order of their birth because they were the sonnes of the hand-maidens V. 7 Multiplied The Hebrew increased like fishes see Gen. 1. 20. and 48. 16. V. 11 To afflâ—ct them To tire and weaken them through labours and toiles to make them lesse able to get children and hinder them from plotting any innovations Treasure Cities For munition of warre armour and victuall as 2. Chron. 17. 12. and 32. 28. V. 14 In morter And about lime V. 15 Midwifes It is very likely that there were more of them but these were the chief or these were in that place where the Kinâ— had his abode V. 19 The Hebrew women This might be true for the greatest part of the Isra 〈…〉 ish women who for feare made no use of midwives And therefore they say this rather to escape by not speaking the whole truth which was not necessary but dangerous to do then for to lie and also this art of hindering a man from doing evill by some â—â—ction is not any where condemned in Scâ—ipâ—ure See Jos. 2. 5. 1 Sam 21. 2. 2 Sam. 17. 20. 2 Kings 6. 19. Jer. 38. 25 26 27. As the Egyptian women So tender and delicate Lively Others translate it they themselves are midwives V. 21 Made them He blessed and prospered their families and affaires see 1 Sam. 2. 35. 〈◊〉 Sam. 7. 11. 27. 29. 1 Kings 2. 24. and 11. 38. CHAP. II. VERS 1. AMan Amram the sonne of Cohath the sonne of Levi Exod. 6. 18. 20. A daughter Jochebed the daughter of Levi Num. 26. 59. If the word daughter be here taken in its proper signification Amram married his aunt which afterwards was forbidden Lev. 18. 12. Others hold that by the word daughter is meant grandchild and that Exod. 6. and 20. the word aunt signifieth cosen V. 2 Conceived After Aaron and Miriam who were elder than Moses see Exo. 7. 7 A goodly Of an extraordinary and divine beautie Act. 7. 20. V. 3 She could nâ—t Without being discovered and incurring the penalty of the Kings proclamation This necessitie being through meere humane feare could not excuse from sin in an act meerely contrary to Gods Law V. 4 His sister Namely Miriam Num. 26. 59. V. 10 Moses Taken out and saved from the water this is an Hebrew name and is equivalent with another Aegyptian name if these two languages had not yet some kinde of affinity betwixt them V. 11 Was growen Namely to the age of fourty yeares Acts 7. 23. Went out By divine inspiration to joyne in communitie of life and affliction with his brethren Hebr. 11. 24. V. 12 He slew the Italian hath it He smote he killed according to his calling of deliverer of the peâ—ple which he even at that time knew by divine revelation and had accepted in his conscience Act. 7. 25 yet the time of his using and executing that calling was not yet come V. 16 Priest Or governour or both see upon Gen. 41. 45. He is called Jethrâ— Exod. 3. 18. 10. 2. Exod. 4. 18. and Hobab Num. 10. 29. Judg. 4. 11. and knew and served the true God V. 17 Drove them away for to water their flocks fiâ—st V. 18. Revel This was Jethâ—o his father Num. 10. 29 grandfather to these maidens V. 22. Gershom banished driven from his own home V. 23. Processe of time The Italian hath it In the meane time which was long namely forty yeares as it may be proved by comparing Exod. 7. 7. with Acts 7 30. Dyed Which heartned Moses to returne into Egypt Exod. 4. 19. Came up unto See concerning this manner of speaking Genesis 18. 20. Exod. 22. 23. 27 Deut. 24. 15. V. 25. Had respect He entred into an actuall judgment of this cause CHAP. III. VERS 1. THE back side Seeking for fresh pâ—stures further into the Desert Of God This mountain got this name as well by reason of this vision as chiefely because God did chuse it and consecrate it to bee as it were his tribunall of glory out of which he pronounced his Law Exo 〈…〉 11. Horeb It should seeme this was the gen 〈◊〉 name of all that row of mountaines and that Sinai was the particular name of that mountaine from which the Law was given V. 2. The Angel Which was the sonne of God himselfe which appeareth by that he is called the everlasting Lord. verse 4. 6 7. 14 Deut. 33. 16. Mark 12. 26. And Angel by reason of Mediator See Gen. 16. 7. In a â—laâ—e The flame signifieth the presence of God in power and spirit the bush represents the Church as well for her meane and weak condition in the world As also because in her sinfull nature she cannot subsist before the devouring fire of Gods Majesty no more than thornes can endure the materiall fire Isa. 9. 18. and 27. 4. 5. and 33. 14. But God tempereth his prâ—sence in such sort that it doth not make it feele the hurtfull effâ—cts of the fire but the comfortable enlightning of it warming and purifying it See Isa. 4. 4. 10. 17. And it is also signified that the afflictions of the world cannot disannull the Church Psalme 129. 2. Isa. 43. 2. V. 5. Draw not nigh No nearer than thou art to shew the reverence
during the journey in the desart to be poured down at the bottom of the Altar and the far burned upon it v. 5 6. after the comming into Canaan this Law was restrained only to the beasts which were sacrificed Deu. 12. 5. 15. 21. V. 4. Shall be imputed Hee shall be judged and punished as a murtherer for violating my Law in the spilling of bloud as well as if he had transgressed it by murther See Isay 66. 2. Shall be cut off hee shall be put to death if the thing be known Or he shall be punished by me if the fact be hidden from men or if they do not execute justice See upon Gen. 17. 4. V. 5. To the end I will have those sacrifices of thanksgiving which the people useth to offer to idols here and there in the fields making thereof their prophane meats to be cut off by this strict Law which shall bind them to consecrate all the flesh they eate to me only In the open field to idols in remote and severall places sought out by idolaters to withdraw themselves from the sight of men For Peace offerings Whereof they that offer may eat those parts which the Lord had not reserved for himselfe Levit. 39 14. 4. V. 6 The bloud The sprinckling of the bloud and offering of the fat of this common flesh had a resemblance to these offerings of thanksgiving but when such offerings were expresse and formall there were other ceremonies and other parts also reserved for God Lev. 17. 11. V. 7 Unto divels That is to say idols wherein whether the idolater have such an intent or no the divell is served under diverse names resemblances see Deut. 32. 17. 2 Chron. 11. 15. Psa. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. the Hebrew word signifieth shaggy or hairy because the divell appeareth in such ugly shapes to them that serve him see Isa. 34. 14. A whoring Spiritually by idolatry See Ezech. 23. 8. This shall be Namely to have every sacrifice offered to the true God and only in the place dedicated to his service for otherwise the foresaid Law was restrained after the comming into Canaan see upon v. 3. V. 10 Set my face That is to say I will declare my self to be his adversary and will persecute him in my wrath by the hands of men and by the way of Justice or by my own judgements V. 15 That eateth That is to say hath eaten thereof unawares V. 16 He shall beare If he have offended wittingly and that the fact is known he shall be punished by the Judges if it be secret he is guilty before God and if he have sinned unawares yet must he purge himselfe by sinne offering See upon Levit. 5. 1. and 7. 18. CHAP. XVIII VERS 2. I Am As I am your Soveraigne Lord I command you these things out of absolute authority and as I am God most holy I declare unto you that you can have no Communion with me committing these following misdeeds V. 5 If a man According to the first Covenant of God with man at the first creation this may be understood of the perfect observing of Gods Law which had the promise of eternall life annexed But because man by sin hath deprived himself of the power of attaining to this perfect obedience this must be understood of the disciplinary and externall accomplishment of the Law which hath also its temporall reward Oâ— according to the Covenant of grace of the new internall and spirituall obedience created in the faithfull by the gift of the holy Ghost which hath the promises of this and the future life 1 Tim. 4. 8. V. 6 To uncover To violate with any act or in any manner the chastity or respect due to the bloud V 7 Of thy father These words are spoken to the daughter and the next words to the son V. 8 Thy Fathers wife Thy mother in Law It is Thy father and she by the vertue of matrimony are all one flesh and therefore the prohibition of carnall copulation is in the same degree as that of fathers and mothers with their children and so interchangeably see Ezech. 22. 10. V. 9 The daughter By another wife Of thy mother By another husband She be borne Either lawfully begotten or a bastard According to others it meaneth sister by the same father and mother or sister only by the mother V. 10 Is thine own They ought to be to thee as thine own children V. 11 Thou shalt not uncover This verse seemeth to be added for an exposition of the ninth verse for marrying with the mother in Laws daughter is forbidden when both have one and the self same father but not when they have two fathers V. 12 She is She is in a degree of consanguinity forbidden by all Laws and even abhorred by nature it selfe V. 14 Thou shalt not approach This is an expostion of the precedent clause see upon v. 8 Thine aunt Neerenesse of affinity hath as much force to forbid joyning in marriage in certaine degrees as the neerenesse of consanguinity V. 17 For they are Between thy wife and them there is the degree of consanguinity descending by a direct line therefore in the degree of affinity is also forbidden in infinitum V. 18 shalt thou take Such a conjunction is incestuous verse 16. seeing there is the same reason for the sisters husband as for the brothers wife but here is also added the reason of the inconvenience it being a kinde of confusion to make two sisters rivals to one another to produce continuall strifes and jealousies as an example may be seene in Jacobs marriages which in those first ages were tolerated To vexe her The Italian hath it To be her rivall The Hebrew word is her adversary 1. Sam. 1. 6. V. 21 Molech An idoll of the Ammonites which seemeth to be the same as Milcom 1 Kings 11. 5. 7. and the Pagans Saturne in honour of whom the idolaters caused their children to passe through the fire of his sacrifices either by some manner of expiation and dedication or by really slaying of them see 2 Kings 3. 27. Psa. 106. 37 38. Isa. 57. 5. Neither shalt thou prophane Let not the glorious title of being Gods children and people which you beare bee contaminated by such a commixture of idolatry V. 25 Vomiteth out The Land is over-burthened therewith as with a thing most abominable and is no longer able to beare them see Jer. 9. 19. and 10. 18. Mic. 2. 10. CHAP. XIX VERS 8. HE hath prophaned Breaking the commandement in the observing of which consisteth all the holinesse of Gods service V. 16 As a tale learer The Italian hath it Speaking amisse of others Or spying and reporting other mens words and actions or calumniating and maliciously accusing see Prov 11. 13. Neither shalt thou sâ—and The Italian hath it Shalt thou arise That is to say thou shalt not lay waite for his life thou shalt not raise any unjust sâ—â—t nor beare false witnesse against him
of one tribe may not pâ—sse over to the other and likewise that no persons may leave their own tribe to joyn unto another by reason of thesâ— inheritaÌ„ces see Ch. 23. 22. V. 8. Every man Generally in every tribe THE FIFTH BOOK OF MOSES called Deuteronomy THE ARGVMENT THis Book was by the Greeks called Deuteronomy that is Repetition of the Law Because that in it Moses sets downe how after he had conducted the people of Israel unto the confines of Canaan through a long Pilgrimage in the wildernesse for the space of fourty yeares knowing by divine Revelation that the time of his end drew neare he imployed the two last moneths of his life in rehearsing unto the people in publike sermons what things had happened unto them in the Wildernesse that they might remember them for their owne instruction and amendment for to provide for like casual ies in time to come Putting them in mind of Gods singular and inestimable benefits and on the other side of their rebellion hardnesse diffidency murmurings and perpetuall ingratitude whereby God was moved to execute upon them most severe judgements and vengeances even so farre as to cause that great number of their fore-fathers set down at their first comming out of Egypt to dye all in the wildernesse And therefore with a pastorall providence and care and even out of the entrailes of fatherly tendernesse he againe sets Gods Lawes before them with most part of the Ordinances and dependences of it confirming expounding and laying it open in many heads and pressing the observation of it by many weighty and lively denuntiations and exhortations as by a last discharge of his conscience and a solemne act of protestation to all the people who being now ready to enter into the Land of Canaan might cause Gods grace and blessing to be firme and lasting unto them by keeping of his Covenant Whereas doing the contrary they would put away their God from them and call all his curses upon them which Moses through a Prophetick spirit fore-telleth them appoynting expresse formularies or presidents of both of them namely curses and blessings to be publikely pronounced in the land of Canaan in the presence and with the consent of all the people Then afterwards hee solemnly reneweth the Covenant with the Lord and taketh a promise for the performance of it with threatning to the transgressors tempered notwithstanding with promises of grace and pardon to all those that through Gods visitations and corrections should be called to repentance Besides hee appoynteth all these books which were written by him to be kept by the Levites and every seven yeares to be read openly in the generall assembly of all the people And by Gods command he composeth a Canticle the subject of which are all the aforesayd things to bee for common use for a perpetuall testimony and instruction At the last after hee had prophesied what things should happen to the people he dyeth leaving Ioshuah to be his successor having already consecrated him and given him all necessary instructions and commands ANNOTATIONS CHAP. I. VERS 1. IN the plaine Of Moab which was at the head of the great wildernesse The red sea The Italian hath it Zuph This indeed is the Hebrew name for the red or Arabian sea but because the great distance of the place cannot suffer this place to be so understood wee must believe that here it is the name of some place not mentioned elsewhere save onely Numbers 21. 14 As likewise the foure last names are not found any where else for this Haseroth doubtlesse is not the same place which is mentioned in the eleventh chapter of Numbers and thirty fifth verse See Numb 33. 18. V. 2 There are This seemeth to be here inserted to shew that the cause of the peoples long abode in the wildernesse was not by reason of the tediousnesse or length of the journey but onely through Gods judgement who had caused them to remaine there Num. 14. 34. V. 3 In the fortieth After the comming out of Egypt which was the beginning of the calculation of the number of yeares amongst the Jewes Exodus 40. 2. V. 6 Long enough Because they had been there about a yeare Exodus Chap. 19. verse 1. Numb 10. 11. V. 7 To the mount Here are set downe the foure bounds of the Land of Canaan the mount of the Amorites on the East-side the sea-coast on the West Lebanon on the North and the south Countrey of Palestine on the South side And within those bounds lay that countrey divided into field-countrey namely vales for corne hills and plaines that 〈◊〉 say low grounds for Meadowes and Pa 〈…〉 〈◊〉 This River was not a bound for 〈◊〉 owne Countrey in which they dwelt for 〈◊〉 〈…〉 ds were farre shorter on that North-side Numbers Chapter 34. vese 7. But it was a bound of the Land which God gave them right to subdue and make tributary which was performed in the dayes of David and Solomon Genesis chapter 15. verse 18. Exodus chapter 23. verse 31. 2 Samuel chap. 8. verse 3. 1 Kings chap. 4. verse 21. V. 13 Knowne or wel experienced or famous and renowned V. 15 The chiefe In gifts qualities reputation authority and some preheminence of rank V. 17 The judgement God is the supreame Judge and yee are but his Ministers who cannot at your pleasures pronounce what sentence you please but must follow that rule in judging that hee hath prescribed you either by his Law or by some internal inspiration and inward feeling of your owne conscience V. 31 Bare thee As taking upon himselfe the whole charge of you and of your wants bearing you up through his power and helping you through his goodnesse V. 36 Caleb Under whom Joshuah is also comprehended verse the eight and thirtieth Num 14. 30. V. 44 As Bees doe Comming out of their Hives in great swarmes encompassing the offender Psal. 118. 1â— V. 46 Yee abode After the returne of the spies Many Fourty dayes and more Abode there Untill the returne of the spies Others for many dayes according to the dayes that ye did abide there CHAP. II. VERS 1. MOunt seir Under the name of this Mountaine which is a principall part of Idumea are comprehended all the other mountaines of the said Countrie about which the people went wandring after God had condemned them to goe back againe into the wildernesse For Ezion Gabe which is upon the red sea verse the eighth was also of the countrey of Edom. 1 Kings chap. 9. verse 26. 2 Chron. chap. 8. verse 17. Many dayes For the space of eight and thirty yeares verse 7. and 14. V. 3 Northward Turne you towards the Moabites Countrey North-ward from the red Sea to which the people was come backe againe V. 5 Meddle not with them Namely the Idumeans named especially For otherwise the Amalekites though they were of the Idumean race Gen. chap. 36. verse 16. were to bee invaded and destroyed Exodus Chap. 17. verse 14.
Nehemia some yeares after brought home the rest of the people and is here named and set down by anticipation Ez. 7. 1. Neh. 2. 1. V. 15. Adar the name of a month which was answerable to February Moon V. 17. Sinne affâ—ring see Levit. 4. 23. and 9. 5. 16. 5 V. 18. Divisions which were appointed by David 1 Chron. 24. and 25. and 26. V. 20. Killed the ministring Levites did help to â—kill and make ready the beasts and presented the blood of them to the Priests to poure it at the foot of the altar as 2 Chron. 30. 16. 17. and 35. 11. 12. V. 22. Of Assiria that is to say of Persia which had swallowed up the Empire of Assiria and Caldea whereupon sometimes the name of the one is taken for the other CHAP. VII VER III. SOnne of Meraiâ—th there is a great leap in this setting down wherein are over-skipped six of Ezra his ancestors see 1 Chron. 6. 6. 11. V. 6. Scribe a Doctor of holy scripture and this word is frequently used both in the old and new testament the hand according as the Lord favoured and prospered him V. 9. Began hee the Italian was appointed or was the beginning of the departure V. 12. King of Kings a proud title of those great Empires Ezec. 26. 7. Dan. 2. 37. V. 14. Seven these were seven princapall Noble-men that stood alwayes by the King of Persia and were his councellers in all great offairs see Est. 1. 10. 14. according to to know if things bee established and executed according to Gods Law whereof thou art Doctor and which I also give thee power to observe V. 16. Thou canst finde that thou canst gather amongst my subjects of their own free good will the people namely of Israel V. 18. To thy brethren namely the Colledge of Priests V. 23. Wrath namely from God of the King the Italian against the King or of the King and his children V. 27. Blessed these are Ezras words CHAP. VIII VER II. OF the sonnes descending from the two priestly loynes and branches namely from Elieazar by Phineas and from Ithamar see 1 Chron. 24. 3. 4. David it is likely to bee King David and this Hattush may be hee that is mentioned 1 Chron. 3. 22. V. 15. Ahaliah it is thought to bee the Adiabenes countâ—ey V. 17. The chiese having either by meanes of the Iewes poâ—itick government or by the King of Persia his commission some command in that place over the Iewes Casiphia the likenesse â—f the name seemeth to intimate this to be the Caspian countrey or the chiese city thereof V. 18. The sonnes his successors or p 〈…〉 sterity tie sonne meaning the grandchild Exod. 6. 16. 19. V. 20. Whom David in the division of the sacred offices there is no mention made of the Neâ—â—inims 1 Chron. 24. and 25. and 26. but wee must beleeve that David confirmed and new appointed that which had been anciently decreed concerning them Iosh. 9. 21. V. 21. Afflict our selves the Italian humble our selves or to afflict our persons An usuall kinde of speech to signifie a true fast of contrition of heart and repentance joyned with the bodily fast Levit. 16. 29. V. 25. There present that were present at the time of this gathering Or that were willing to give Or that had power to give CHAP. IX VER II. HAve taken though those women were not converted to the worship of the 〈◊〉 God therefore Gods command Deut. 7. 3. was broken and the Church degenerated even in its first beginning 〈◊〉 Gen. 6. 2. V. 3. My garment for anciently they did wear 〈◊〉 garments the outward longer than the inner 〈…〉 ckt off through just anger and bitternesse of heart and not through any superstition which was forbidden Lev. 9. 27. Deut. 14. 1. V. 5. My hands the Italian hath it the â—aimes 〈…〉 according to the Iewish manner of praying holding their armes abroad and their palmes open towards heaven V. 8. A naile that is to say some subject of hope and a prop to our faith in his Church even as nailes serve to fasten joyne or hang up many things see Isa. 22. 23. Or it is a proverbial way to signifie some small remainder of a thing as the naile or the pinne of a rich tent as the ancient Tabernacle was a signe of Gods being present in grace amiddest his people V. 9. Bond-men subjects and deprived of our ancient liberty and Kingdome a wall a little place of safety like unto a fold or a penne for a flock of sheep V. 15. Thou art as for thy part thou hast superabundantly fulfilled all thy promises and kept thy covenant with us having made us to subsist notwithstanding our sinnes all the fault is in us and wee confesse it and repent therefore in thy presence as for a fault which otherwise would make us in capable of thy grace and would deserve most heavie punishments CHAP. X. VER II. THere is hope if wee can repent and amend our selves and therefore moderate thine affliction and seek for to amend this busidesâ—e V. 3. VVith our God whom thou dost represent in this action to put away for these marriages with idolatrous and pagan women were of no force by Law seeing God had forbidden them and such as are the Italian the children as bastards borne in unlawfull copulation and therefore could not be incorporated amongst Gods people though it is likely that the parents did provide them food and other necessaries when they sent them away and of those namely who had abstâ—ined from any such mixture Ezra 9. 4. V. 4. Belongeth unto thee because thou art a Priest and hast a speciall command from the King to see that Gods Law be observed Ez. 7. 26. V. 8. Seporated hee should bee excommunicated out of the Church and forbidden the use of all holy things and held as a heathen and prophane man V. 9. The ninth which was the month of May counting September for the first after the manner of the Persians Est. 2. 16. in the street in the court of the people or in the Gentiles court great raine which being out of the accustomed season was somewhat prâ—digious and seemed to portend Gods wrath as 1 Sam. 12. 17. V. 12. So must wâ—â— or it is good to doe according to thy word and wee take upon us to doe it V. 14. Stand to frame a supreame counsell or consistorie the elders who after they had made an enquiry in each city were to make their relation As for example whether the woman were a Proselite before shee was married whither at the time of her marriage shee had made such abiurations and protestations as were requisite whither shee had not after defiled her selfe by ido latrie if she gave any proofe of true piety that according to these informations it might be judged whether the marriage were to be confirmed as sanctified by her profession be turned by annihilating what hath been done amisse and providing that hereafter no such
Matth. 11. 8 Locusts which were used for food in former times and in these dayes also in diverse places of the East See Lev. 11. 22. Wild which groweth in the woods without any arâ— or care of man See 1 Sam 14. 26. V. 6. Baptized that is to say ducked in the water for a sacred signe and Seale of the expiation and remission of siâ—â— off-times represented by the washing of corporall ordures and of the purification regeneration of the soules and of the mortification of sin as drowned by the benefit of the Redeemer who was ready to be revealed and likewise for a ceremony obligatory on mans side to endeavour himselfe to holinesse and puritie of life flying all pollution of sinne See Luke 3. 3. Confessing to God in the person of Iohn his Minister though not with a particular enumeration but yet with a true feeling of compunction shame and humble acknowledgement and with hate and disallowance of sinne for to implore Gods mercy See Acts 19 18. V. 7. Pharisees and Sadduces religious sects and orders among the Jewâ—s the beginning and time of which are very doubtfull Certaine it is that they begun after the returne from Babylon and likewise after Anâ—iâ—chus his persecutions Pharisees signifieth separate namely from the common manner of living by their singular studying of the law of God and by profession of holinesse and distinguished from the vulgar by abstinences disciplines clothing and other the like things The institution might be laudable but at last they went astray into superstition error hypocrisie pride and sedition The Sadduces had their name from one Sadocke their founder who wresting the saying of a master of his that one ought not to serve God for hope of reward nor feare of punishment brought in Epicurisme amongst the Iewâ—s denying the reâ—uâ—â—â—ction and all the state of the life to come and the immortality of the Soules and all subsistency of spirits c. Who hath words of admiration to see such people come which were so evill disposed to receive that internall baptisme of which they came to take the signe As if he should say if you come rightly unto it it is indeed a wonderfull work of Gods grace but it is â—iâ—ting that you should verifie it by your works otherwise it will appeare that it is but a vaine desire of novelty Iohn 5. 35. V. 8. Mâ—ete for the Italian Worthy of whiâ—h may yeeld a certaine proofe as proper and naturall effects thereof Others be fitting repentance V. 9. And thinks 〈◊〉 doe not dally with your selves to thinke that because you are issued from Abraham according to the flesh you are in Gods faâ—our and free from his judgment for with him the imitation of Abrahams faith and piety is the onely thing which demonstrates and causeth to bee Abrahams Children and not the corporall generation Rom. 4. 12. now such children may be brought forth of all nations yea and out of these stones Neither doe you perswide your selves that by your perdâ—â—ion Gods people shall perish for GODs people shall alwayes subâ—ist in these spirituall children of ABRAHAM towards whom Gods Covenant and promises shall bee verified V. 10. Now from henceforth God will use no more so much toleration as he hath done heretofore with you false Iewes Mal. 3. 5. hee having proffered his grace to you in his sonne if you refuse it he will sodainely reprove and punish you V. 11. I indeed I am but a Minister of the externall signe of your spirituall purification by repentance but Christ shall be the true author and worker of the action by his spirit which shall operate with the power of fire whose property is to cleanse perfectly and inwardly all that passeth thorow it whereas water washeth only the superficies and ourside See Isa 4. 4. Mal. 3. 2 3. V. 12. Whose fan hee shall cleanse his Church from the mixture of all hypocrites and wicked men casting them into hell fire and gathering all his true beleevers into the Kingdome of heaven V. 13 To be not for any signe of need to be purified from sinne or in token of Repentance but to fulfill all parts of Gods service amongst which is also the use of the Sacraments and also to beare as one should say the same ensigne as his Church doth and to recommend to all beleevers the use of these sacred ceremonies So he participated of all the Sacraments as well new as old V. 15. It becommeth us obedience to God in all things ought to be observed by me and all mine to the imitation of me and particularly the observance of Ecclesiasticall orders and religious actions V. 16. Were opened unto him it was some vision created in the aire and represented unto the senses or the imagination of Christ or according to others of John having the resemblance of the heavens opened and severed in sunder see Mar. 1. 20. Acts 7. 56 and 10 11. Rev. 19. 11. The spirit that is to say a signe of the presence vertue and operation of the H. Ghost in Christ and in his Kingdome in perfect innocency purity simplicitie grace and mildnesse vertues which are represented in the Scripture by the nature of the Dove and opposite to the deceits and dammages of the spirit of Satan who seduced Eve under the shape of the Serpent which is cunning impure and venemous V. 17. A voice this manner of revelation by heavenly articulate voyces was frequent amongst Gods people after that prophecies ceased whereof there are diverse examples in the Gospell and in Histories in whom whom in the qualitie of mediator that fulfills my whole will and satisfies my justice for men I doe perfectly accept of and in him and for his sake only I doe appease my wrath towards men and participate my grace unto them Eph. 1. 6. CHAP. IIII. VER 1. OF the spirit By a vehement motion of the Holy Ghost whereof his humane nature was full see Luke 4. 1. Tempted for an exercise of his humiliation and a tryall of his perfect holinesse and righteousnesse and of his victory over the Devill by the power thereof To give his Church a proofe of assured victory against all his endeavours and subtilties Hebr. 2. 18. and 4 15. The Devill a Greek Word answerable to the word Satan and signifieth calumniator or malignant accuser see Zech. 3. 1. Rev. 12. 10. V. 2. Fasted seeling no want nor discommoditie by it for a try all of his divine power in bearing up his humanity without any naturall meanes an hungâ—ed when that divine power gave way to let his humane nature voluntarily feele the want and discommodity and so to give occasion to the temptation V. 3. If thou be he shewed that the Devill had two ends in these temptations the one to draw from Christ some proofes of his Deity and of the mystery of his Incarnation of which he had but an obscure notice which was denyed him as miracles were to unbeleevers and prophane men The other was to
righteousnesse and life is thorough grace it must bee so absolutely and purely without any intermeddling of mens righteousnesse or the Law for these two meanes cannot agree with one another Romanes 11. 6. Galatians 3. v 12. 18. The promise which in these passages is alwaies taken by the Apostle for the free and Evangelical promise and not the legall V. 15. Because that is to say it is cleere that these two meanes of obtaining life and righteousnesse cannot consist together for the law is altogether rigorous requiring perfect obedience or denouncing death and condemnation to the transgressors whereas contrariwise the promise is but a messenger of grace and reconciliation For where this is proved because that man doth not truly know his sinne nor doth not feele the mortall sting of it but only by meanes of the Law working effectually upon his conscience Verse 16. Therefore because that first means of obtaining righteousnesse by the law which God hath granted unto men hath thorough sinne beene made not onely unprofitable but even quite contrary and deadly wee must of necessity have recourse unto the other which is faith which onely amoÌ„gst other vertues can in this case agree with Gods meere grace seeing that the operation of faith is not to acquire or merit but only to receive what is given to us Iohn 1. 12. Bee sure as grounded upon God and his immutable pleasure and Christs perfect and everlasting righteousnesse and not upon mens variable will and inconstant obedience See Ezek. 16. 61. Rom. 9 11. 11. 19. To all namely to the spirituall seed according to the faith of which God intended to speake in that excellent promise I will bee thy GOD and of thy seed after thee Genesis 17. 7. Not to that onely not onely to the nationall believing Iewes who have been kept under the Pedagogie of the Law and under a directour to Christ without trusting therein for their righteousnesse and salvation Verse 17. Before him with a spirituall and divine paternity which consisteth in example of faith according to which God can make whom he will Abrahams childe Matth. 3. 9. as he of nothing created all things and raiseth the dead and according to his paternity hee judgeth who are Abrahams true children which he approveth of whereas in mens iudgements the Iewes onely ought to bee so According to others the meaning is that as God is not onely father in grace of those which are alreadie but of all such likewise as he shall hereafter create by his omnipoâ—ent word Abraham likewise by some correspondency hath beene reputed father of the Gentileâ— who had neither spirituall life nor quality such as was required for to be his children Ephes. 2 12. And calleth that is to say by his word hee makes them to be and as if one should say to appeare for that end for which he hath appointed them as he did in the creation of all things and in the miraculous resuâ—rections wrought by Christ Let there be light â—azarus come forth c. Vease 18. Who namely Abraham Now hee sheweth by example of Abrahams beliefe touching the particuler promise concerning Isaack what the true faith of al his children should be concerning the general promises of grace Against hope against all causes arguments and appearances of naturall hope In hope that is to say concerning a firme spirituall and supernaturall hope by reason of Gods promises Verse 19. Hee câ—â—si leâ—ed not he stood nor stopped not upon the order of nature â—ccording to which all hope of issue was taken away from him So true â—â—â—th overcomes all apprehension of a mans owne impotency thorough the lively perswasion of Gods promises Verse 20. Giving by acknowledging his Soveraigne truth and infinite power above all inferiour order or contrary difficulty glory being set upon the highest point of emmency above all other things Verse 22. It was God by reason of his faith held him to bee as sufficiently disposed to obtaine the â—ccomplishment of the promises as if he had had all the righteousnesse required by the law to receive Gâ—ds Benefiâ—s Verse 23. For his as if it had been some peculiar act or priviâ—edge of Abrahams whereas it was a dâ—cumenâ— and an example of iustifying faith common to all his spirituall children Verse 24. On him namely in God who in Christs mâ—st glorious resurrection gave an eâ—â—ay of his power to raise spiritually all beleivers and hath in the same resuâ—rection placed all the causes of their resurrections Rom 6. 4. Verse 5 Delivered namely to death by the will of God For our to make an expâ—atioâ— for them by his death For our justification namely to shew unto us how wee were absolved as it were by manner of solemne iudgement CHRIST our surety being returned to life after hee had made an â—nd of satisfying for us for a certaine argument that God was fully reconciled to us and that life was gained for us which could not have beene is hee had remained dead for the continuation of the payment would alwaies have shewed the imperfection of it See 1 Cor 15. 17. CHAP. V. VER 1. WEe have that is to say God is made propitious unto us in Christ who by the faith which hee creates in us causeth us to enjoy this reconciliation by vertue whereof our conscience is so firmely grounded that wee doe it as it were by anticipation in this world by a lively hope that eternall glory which is prepared for the children of God without being moved by any temptations or â—eâ—â—en downe by any terrour or confusion Verse 3 Not onely wee doe not reioyce unspeakablâ— and gloriously 1. Pet. 1. 8. onely by reason of the hope of future glorie but also by reason of our present afflictions which are an assured proofe unto us thereof 2. Co. 4. 17. Phil 〈◊〉 28. That tribuâ—ation that the holy Ghost â—oth thorough tribulation frame us to patience in which God doth from time to time give us assured proofes of his grace and protecâ—â—on whereby we conceive a sound hope in him grounded upon the love which hee â—eâ—reth unto us which he hath given us large cause of feeling and hath lively sealed it in our hearts by his spirit of adoption V. 5. Maketh not ashamed that is to say doth not deceave one nor prove vaine nor proveth not to be as an illusion V. 6. For when the greatnesse of this love of God is shewed therein that he did shew it when we were deprived of all power of rising againe of our selves being wholy dead in sinne In due time in the point of the worlds extreamestâ—eed when the misery and cuâ—â—e thereof was come to the up shot when all people even Gods owne people were altogether corrupted And even just at the time which God had appointed V. 7. For scarcely a redoubling of the same reason because that God loved 〈◊〉 thâ—n whâ—n weâ— wâ—re altogether not onely unable to get salvation but also utterlâ— unâ—o thy of it V 8 Commâ—ndeâ—h
Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants namely the severall tokens and seales of the covenant of grace Or the Law of God and the tables thereof Deut. 9. 11. The promises of the Messias and of the spirituall and everlasting goods V. 5. The fathers namely those reverend patriarches Abraham Isaack and Iacob and others who have had so many singular priviledges and are perpetuall patternes and lights of the church over all or over all things V. 6. Not as though here ought to bee supplied Though I see the body of my nation fallen from their right of beeing Gods people which causeth this extreame grief in me yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them because I Know that they were directed and are appropriated to the spirituall Israel onely by faith and not to the bodyly Israel by corporall generation of Israel namely issued corporally from Iacob or of the people of Israel V. 7. But in as the promises which Godmade to Abraham to continue his covenant and the blessed seed in his posteritie did not belong to all his posteritie in differentlie but unto Isaack alone excluding Ismael and others to the promises of Gods grace in the Messias are not for all those which descended from Israel but for these who are answering to Isaack in that manner as is hereafter set downe V. 8. Of the promise namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self first in a singular and voluntarie promise and then in a powerfull and true effect As Isaack was born by miracle whereas Ismael was borne by the accustomed course of nature V. 9. For this namely this appeares in Isaacks generation which ought to be the blessed branch for whose generation God made this promise which he performed by his almighty power Rom. 4. 21. having made none for Ismael V. 10 And not only because that it might seeme in the example of Isaack and Ismael that the preferring of the one was because he was borne of the lawfull vife and the other of aco 〈…〉 the Apostle confirmes that which he had spoken by the example of of two twinnes borne of the same father and mother and yet distinguished by Gods soveraigns will in the acceptation of them in his covenant and in the continuance of the body of the holy stock V. 11. Neither having done God considering them in their natural state wherein they were both the sonnes of Adam equally sinners and corrupt having done no actuall good nor evil one more then the other which should merit this distiuction that the purpose God pronounced this his decree concerning the preferring of the younger before the elder whilest they were yet both in the wombe that it might appeare it was grounded vpon his absolute pleasure and will and not upon any merit or desert of theirs according to the election namely by which he had determined to chuse the one and leave the other not of workes namely not by vertue of any observation of condition depending upon mans will which might have made the decree wavering and uncertain being that man is variable in all things which he doth but of him namely Gods power who in time executs by his calling that which from everlasting he had determined by his election that calleth he that by his almight power causeth what he pleaseth to be born and have being which of it self is nothing nor cannot make it self See Rom 4. 17. V. 12. Shall serve namely shall lose his right of first borne in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity and shall be in the world as a servant in the fathers house in comparison of Iacob who shall be as the true sonne and heire V. 13. As it is that word of serving must hee expounded by this other passe for a privation from Gods fatherly love V. 14. Is there namely in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched V. 15. For he saith by this passage it appeares that the difference which God makes betweene men being a worke of meere grace and mercy is without any obligation that in it he hath no regard of mans merit Of whom I will of whomsoever I will have it according to my will and pleasure V. 16. It is not seeing that the election is of pure mercy iâ— cannot bee attributed to any will or endeavour of man V. 17. For the same appeares by the rejection of some persons as of Pharaoh a professed enemy of God whom God had determined to leave in his natural malignity â—â—â—hout correcting it by his grace that passing to the supreme degree he might combat him by his power to the greater manifestation of his glory The scripture namely God in the scripture Raised thee willingly suffered thee to bee borne in the world exalted to the kingdome and effect thy wickednesse against me V. 18. Hardneth not mollifying his rebellious heart inclining it to obedience whereby all those objects which God outwardly makes use of though excellent good and most holy are by man converted to â—â—â—gmentation of hardnesse and rebellion V. 19. Why an objection either of a carnall mans ignorance who doth not apprehend the Apostles true meaning in this aforesaid will of God and 〈◊〉 of man or of a reprobates rage who im 〈…〉 his perdition to God because hee hath not pardoned him his sinne which is the onely true cause thereof Finde fault with those that are hardened by his will for to punish them V. 20. Nay but to answere such false opinions and wicked objections of the reprobate it is sufficient to say that the worke of grace is of meere free will t'wherefore if he doth deprive some of it hee both them no wrong seeing hee is not bound to it and that he proceeds against them in justice for their so of which this privation is no cause Made me noâ— that God doth indeed make a man a sinner or that hee is author of sin but by this word of making is here meant the appointing of mans last end according to the state which hee is in either of grace to life or of sin in which God hath left him to death See Prov. 16. 4. V. 21. The clay which here represents humane naâ—e in its universall corruption there being no other difference in it but onely what God makes by his free â—ill and destination Vnto honour for honourable â—ses as vessells to ear and drinke in vessels for ornament c. which is correspondent to the end of eternal glorie To dishonour namely for filthie and base 〈◊〉 which is correspondent to the reprobates everlasting ignominie Isa. 66. 24. Dan. 12. 2. V. 22. What if God is there any cause of contending 〈◊〉 God seeing that in the most free exercise of his Soveraigne right in saving the
and acknowledged by the chiefest Apostles by vertue of which he had reprehended Saint Peter himselfe failing in the same subject which is spoken of in this Epistle which he doth summarily propound in two Heads whereof the first is that â—an is justified before God by faith in Christ only without the works of the Law The other that every man who is justified ought to live a new life in holines and righteousnesse as a living member of Christ. He confirmeth the first by the proof of the evident gifts of the holy Ghost conferred upon the Galatians upon the preaching of this pure truth unto them and for the seale of it and afterwards by Scripture which by the example of Abraham and by the promises of the covenant of grace which were made unto Him doth declare that man by faith onely obtaineth the true righteousnesse and blessing acquired to beleevers by Christ who submitted himselfe to the curse of the Law for them and that the Gentiles should have part therein together with the Iewes being incorporated together no more by the meanes of Circumcision and other Ceremonies but by faith in one onely Christ. Then he declares to what end the Law of Moses was added after the Covenant of grace made with Abraham namely to bridle sin and to excite and preserve a true feeling thereof in mens consciences and in this manner keep them alwayes attentive to the comming of the promised Messias and restrained under a childish and servile discipline which at Christs comming hath given way to the spirituall libertie of Gods children come to a riper age by the abundant powring forth of the Holy Ghost And he doth severely reprehend the Galatians for having suffered themselves to be thus led away from this libertie and warneth them to come into it again so soon as they can and persevere constantly in it shewing them by an excellent allegorie the difference between the Iewes who were servants and true Christians who were free children and heires unlesse they would altogether renounce Christs benefit Afterwards he comes to the second Head which is of sanctification and newnesse of life to which he doth fervently exhort them wishing them not to transforme the holy libertie of the Gospell into a prophane carnall licentiousnesse but to endeavour to bear abundant fruites of the Spirit especially in true and sincere charitie CHAP. I. VER 1. NOt of men namely of whose calling no man was the author nor meanes nor instrument and therfore it was not only lawfull but also wholly divine and equall to that of other Apostles contrary to the calumnie of those false Apostles who vilified S. Pauls ministery in respect of the other Apostles ministerie to bring in the necessitie of Mosaicall ceremonies which were yet used by the other Apostles amongst the novice Jewes and were abolished by Saint Paul amongst the Gentiles V. 4. Who gave that is to say offered himselfe for a sacrifice and voluntarily exposed himselfe to death for the payment of our sinnes and ransome of our souls Deliver us separate us from the societie of the corrupt world and bring us into the communion of the Church and of Christs kingdom which is called the new world and the future age because of the renewment thereof in grace and righteousnesse and of the everlastingnesse of it Is 65. 17. Hebr. 2. 5 6. 5. To the will namely according to his â—tenall election V. 6. Into this grace namely by his grace to be partakers of the grace of remission of sinnes and deliverance from the yoak of the Law V. 7. Another namely true and saying one of equall holinesse and truth with him that I have preached unto you 2 Cor. 11. 4. but is onely a depravation of the onely true One V. 8. Thâ—â—ugh we an impossible case added onely 〈…〉 on to shew that the Gospell doth not depend upon the will of any creature Then that adding out of his own understanding something unto the substance of the doctrine some article of faith some sacrament or some command touching Gods service binding mens consciences thereunto V. 10. For do I He gives a reason for what he had said that it was not lawfull to alter any thing in his Gospell namely because it is a doctrine wholly divine set forth by him in all puritie Pleased men as I did when I was a Pharisee my whole care being then to conforme my selfe to the traditions and opinions of men who were my doctors and to purchase the glorie and esteem of the world V. 11. After man namely of humane art or invention V. 14. Profited I did strive with all care and fervencie to make my selfe excellent therein Traditions see upon Matth. 15. 2. V. 16. In me by an inward inspiration and illumination without any humane meanes See Hos. 1. 2. Among the heathen because the Apostle was especially destinated to them by God Acts 9. 15. With flesh that is to say with any living man according to the meaning of the Hebrew phrase See Ephes. 6. 12. V. 17. To them to receive any power or authoritie from them or any doctrine or instruction Again namely besides the first time that he had been there presently after his conversion Acts 9. 2. V. 19. Brother See upâ—n Matth. 12. 46. and it seemes to be the same as Acts 12. 17. and was Bishop of Jerusalem V. 21. Which were which made 〈◊〉 of Châ—istianitie See Romans 16. verse 7. V. 24. Iâ— me because of me CHAP. II. VER 1. I went up it is uncertain to which of the Apostles voyages this ought to be referred many beleeve that it must be to that of Acts 15. 2. V. 2. By revelation namely by Gods expresse command given me in a dream or in a vision or by an Angel or by meer inspiration To them namely to the most renowned amongst the Apostles v. 9. which the false Apostles used as a buckler against S. Paul but falsly V. 3. Neither Titus we ought to suppose the Apostles did not ònely approve of my Gospell and manner of proceeding with the Gentiles to free them from the Jewish ceremonies but even in Jerusalem they did not constrain Titus to be circumcised before they accepted him to be their brother V. 4. Because of namely not to give certain false Jewdaizing Christians occasion to say that I durst not in the presence of the other Apostles thus free men from circumcision and other ceremonies and thereupon to frame an argument to presse the necessitie of them to salvation as part of mans righteousnesse before God Brought in by unconverted Jewes to spie whether Paul observed ceremonies or no and from thence take an occasion to persecute him for it seemes their hatred was not so great towards the other Apostles because they did not as yet depart from the Mosaicall observations so openly as Saint Paul did Our libertie with which Christ had freed his Church from the yoak of Moses his Law see Acts 15. 10. A libertie which was most used
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
a Sons inheritance V. 6. Without faith because it is the onely means appointed by God to receive his grace in Christ who onely hath made peace with God For he he proves that no man is pleasing to God without faith because that to be in his favour is no work of man but Gods benefit Now the benefit is unprofitable unlesse it be received and this cannot be received but onely by faith John 1. 12. That commeth to namely this he that desires to be in Gods favour and covenant is partaker of his blessing That he is this is the first part of faith which consists in the understanding and knowledge and being alone is but an historicall faith and of bare notice which is also common with the Devils James 2. 19. And that he is namely that he will really fulfill the promises which he hath made of everlasting goods to them that enter into this covenant with him And this is the other part of faith consisting in the apprehension and singular application of the promise of grace to the beleever which is here called reward and recompence V. 7. By faith in this example and the following are declared the effects of certain particular promises and words of God as essaies and trialls of faith to the generall ones of his grace in Christ upon which also these particular ones were fastned as the branches upon the stock Moved with that is to say His beleefe that he gave to the â—idings of the deluge caused him to yeeld through a pious and obedient fear unto the onely means of saving himself which was propounded unto him by the Aâ—k which was a figure of Christ the onely means of eternall salvation and object of the justifying â—aith 1 Pet. 3. 21 He condemned not onely by his preaching 2 Pet. 2. 5. but also by building the Aâ—k he warned the men of that age to be converted in time which they refusing to do were made inexcusable and their rebellion was aggravated And became that is to say That benefit ought not to be taken in a carnall sense as if he had received nothing else from God but his bodily deliverance for he together with that received the gift of eternall salvation as Sonne of God by right of inheritance promised to the righteousnesse of faith Gen. 6. 8 9. Rom. 4. 13. Or by faith he received the gift of Christs righteousnesse which God bestoweth upon his children and by vertue of it all his other goods V. 9. By faith being encouraged and born up by faith in the promise of life and heavenly glory for a pledge whereof the land of Canaan was given him he suffered all the troubles of such a long pilgrimage With Isaac as those Patriarches did likewise after Abrahams death V. 10. A city namely Heaven a firme and everlasting habitation for all beleevers opposite to those moveable and ambulatory habitations of the Patriaches see Heb. 13. 14. Rev. 21. 2 10. V. 11. Through faith that is to say By means of Sarahs faith God wrought that miracle upon her according to Gods ordinary proceeding in his works of grace which is to present the promise of a benefit to a man before he gives him the full effect of it and if he by faith receives the promise into his heart like seed then at the appointed time he enjoyes the benefit otherwise he is deservedly deprived of it see Matth. 13. 5â— Marke 6 5. and 9. 23. V. 13. In faith to shew that the faith of those Fathers had not onely earthly goods for its object he declares that they died and never were put in possession of the promised Land whereupon we must conclude either that their faith was vaine or that Gods promise did extend it selfe to the everlasting goods into the possession of which they entered by death Seen them with the eye of the Spirit which is faith v. 27. Embraced them the Italian Saluted them that is to say having had a short and transitory fruition of the Land of Canaan as of a person which one saluteth from afar off or as one goeth by V. 14. For they that is to say those fathers protesting that they were pilgrimes even when they were in the Land of Canaan did declare that was not their true Countrey and if they meant the ancient Countrey of Chaldea from whence they were come they did in vaine labour to seeke after it seeing they might quickly and easily returne unto it And therefore we must conclude that their ayme was at the heavenly Countrey to which they could not come but onely by death V. 16. Wherefore God if their faith had ended with this life by their death they had perished all together and it had been an unworthy thing for God to have been called their God after their death as he is Exod. 3. 6. But because after their death they lived in heavenly glory it is a thing no way unbeseeming Gods Majesty See Matth. 22. 32. V. 17. By faith not onely by it overcomming all naturall affections contrary to this obedience but even assuring himselfe against all sence and reason that Isaac though offered in a holocauste could not perish irrevocably seeing that according to Gods promise the holy Seed was to be preserved in him and the Messias at the last was to come of him That had received that is to say had embraced them by a lively faith resting wholy upon them The promises of being head and stemme of the blessed seed by Isaac and his posterity V. 19. From whence the meaning is that Isaacs deliverance was a figure of the resurrection in respect of Abraham who in his owne conceipt did already account him as dead and had overcome all the griefe and naturall motions for him as if he had been already dead V. 20. By faith that is to say lively apprehending Gods generall promises he did by his blessing dispose of the promised goods as if he had already had them in possession and by beleeving the particular declaration which God had made to preferre the younger to the elder Gen. 25. 2â— he gave Jacob that blessing Gen. 27. 28. 28. 4. which importeth the continuance of the blessed race and of Gods covenant V. 21. By faith in this blessing of Josephs children Jacob exercised his faith because that thereby he made them partakers of the spirituall goods promised to the holy Seed into which he incorporated them as his owne children Gen. 48. 16 20. and of the temporall goods which were the figure thereof such as the Land of Canaan was though the first goods were not yet sensible and the other not as yet present Now the Apostle makes mention of the blessing of these children of Joseph rather then of the rest of Jacobs children because that they were borne in Egypt of an Egyptian mother and were rich and powerfull and yet Jacob laying aside all those false goods he turns his mind in their behalf to the goods belonging to the holy Seed whereunto he doth
over to his posterity by teachings and traditions from Father to Sonne yet questionlesse Moses had thereof a new full and most certaine knowledge by the inspiration of the holy Ghost which likewise guided him in the histori all relation of the beginning and continuance of the Church to hinder the forgetfulnesse ignorame and falsification of those things wheâ—ein are contained the grounds of her being and the rules and drections of her continuance in all ages He declarcth therefore how the world was by God created of nothing and by him was distinguished into its parts and by him appointed to his uses adorned enriched and filled with creatures very great in number and variety in a most admirable order And all this for man who was especially created for the service and glory of God according to his image and likenesse in innocency wisdom and justice and by him established as his deputy on earth for the governement of his creatures joyned with a holy and free use of them with the enjoyment of a most happy contented equall and immortall life after the course of which he should have been without old age paines sicknesses drooping or death transported into the celestiall and eternall And all this if he persevered in his obedience to God whereof he had asufficient grant in the originall justice wherein he was created if he would have practised it But be having transgressed the commandement of triall which had been given him is fallen into death and condemnation and hath lost his spirituall gifts totally and a great part of his naturall ones and hath been deprived of the lawfull right he had over Gods creatures and dispossessed of the quiet and sweet possession of them and hath lost the Sacraments of life and happinesse which were the inhabiting of earthly Paradice and the free use of the fruit which grew upon the tree of life Againâ— Moses declareth Gods infinite mercy in restoring man into a new state of grace and hope of life by the promise of a Saviour which promise with all its signes stamps and dependencies of sacrifices and other Religious acts being made unto Adam did notwithstanding not indifferently belong to all his progenie as sin and the sentence of condemnation was generally passed against them all but it was Gods pleasure to appropriate it only to part of his race So that after the said promise there came two branches from Adam the one by Cain and the other by Abel and afterwards by Seth. The first of the sonnes of men accursed abandoned in his sin and condemnation having the Divell for his head The other of the sons of God blessed holy adopted by the heavenly Father reconciled unto him through his sonne and sanctified by his spirit Whose chief head is and hath alwayes been Christ Iesus even at that time promised and embraced through a lively Faith by all believers These two bodies have even from the beginning continued in enmitie trained up in much cruelty and fiercenesse of the evill against the good one the first alwayes strengthening himself and increasing in power and number and exceeding in wickednesse and unrighteousnesse The second contrary wise being oppressed by the other and to its greater losse corrupted by his enticements and conversation whereby it hath decayed and even quite degenerated Which provoked Gods Iustice to drown the first world by an universall deluge which being spared only for Gods elect whose number was so decreased that as it appeareth it was included in Noahs Family which God only saved out of the universall destruction not so much to preserve mankind or beasts and plants as for the preservation of the seed of his Children But soone after the deluge there sprung out of Noahs race againe two generations with the same contrarieties as the former For the accursed one quickly grew mighty and powerfull in the world by setting up great and tyrannicall empires and was corrupted by idolatries pride violences and other vices So that amongst all those Nations which Noahs posterity was divided into the knowledge and pure service of God was almost utterly extinguished Untill it pleased God to cause the holy stock to sprout out againe in Abraham severed from the rest of the world by an especiall calling new promises of grace and a most peculiar covenant sealed with the Sacrament of Circumcision a token of the regeneration of Gods Children in the spirit and of their separation from the world This blessing was continued in Isaac though somewhat interrupted in its beginnings by the buds of the accursed race which sprouted out of the Godly one namely Ismael and Esau. But the blessed one began to take body and being in â—acob and his numerous familâ—â— under the new name of Israel none of his Children being rejectéd as some of the others were Yet was the Church his posterity alwayes a wanderer and a stranger in the world full of defects and infirmities within and many oppositions and molestations without having none of her side but only her God who pardoning and correcting its sius hath continually comforted it guided it provided for it defended it and increased it giving it a promise also of a firmâ— and happy dwelling in the World in the Land of Canaan And from time to time visiting it by visible apparitions of the sonne of God its head in proper person under shape of an Angell under whose conduct it was at last all brought into Aegypt where it was kept untill the death of Ioseph with which this book endeth ANNOTATIONS VPON GENESIS CHAP. I. VERS 1. IN the beginning God giving the world its first being began with the creation of the two generall parts of it and then went to the particulars The Heaven that is the highest and aethereall part under which it is very likely the Angels are comprehended Gen. 2. 1. The Earth The lower and elementall part of the Universe here indifferently called earth waters and abysse because it was a consused masse of all the Elements V. 2. Without forme Without any particular or distinct creature without order forme or ornament The Spirit that is the 3d person of the most holy Trinity immediatly and through its proper operation which is to preserve and maintaine all things in their being which they have received by the supreame will of the Father and the productive action of the Son see Psal 104. 2. 29. 30. Moved the Hebrew terme signifieth the moving or beating of the wings which a bird useth over her young ones to signifie the action of the holy Ghost in maintaining and cherishing of that shapelesse masse to prepare it for the subsequent productions V. 3. Let there be It is likely that the light was at first imprinted in some part of the heaven whose turning made the first three dayes and the fourth it was restrained into the body of the Sun or of all the other Stars but in a different degree V. 4. God saw he liked and approved of his work and took delight in it
Fathers To death which hath already carryed away all thy fore-fathers V. 16. Generation It seemeth hee meaneth an hundred yeares which time or thereabouts was in those dayes the age of man Others take these words for a lineall degree and take the beginning of it at the peoples comming into Egypt For the I deferre the giving of this Countrey to thy children till that time because I will doe it to the destruction of those wicked people and I have set downe so long a time for my patience to last towards them See Mat. 23. 32. 1 Thes. 2. 16. V. 17. Furance A Type of Gods Majesty who is a devouring fire yet hidden from man as a fire in an Oven is yet there comes a blaze out which did represent some manifestation of God passing through the middest of the parts of those beasts to confirme his covenant now it is uncertaine whether this did happen in a mentall or in a corporall visiâ—n V. 18. From the River It was a little river upon the confines of Egypt elsewhere called Sihon V. 19. The Kenites Which are the Midianites See Num. 24. 21. Jud. 1. 16. 1. Sam. 15. 6. Here so named by anticipation Kenizites This nation is named no where else it seemeth they were Idumeans descended from Kenaz of Esau's race Gen. 36. 15. 42. Now though in the first conquest of the countrey God did forbid the invading of the Idumeans Deut. 2. 4. yet were they afterwards subdued by David 2 Sam. 8. 14. Kadmonites or Easterly these were the Arabians Jud. 6. 3. and 7. 12. CHAP. XVI VERSE 2. HAth râ—strained me the Italian Hath made mee barren The Hebrew hath shut me up Goe in Through the great desire she had of having issue by Abraham to whom the promises were made Sarah perswadeth Abraham to take this Concubine unto him which was in those dayes tolerated though contrary to Gods first order Mal. 2. 15. See Gen. 30. 3. 9. Obtaine Adopting for mine owne those children which she shall beare which I may doe being her Mistresse See concerning these ancient adoptions Gen. 30. 3. 2 Sam. 21 8. Hest. 2. 7. V. 5. Be upon thee Thou oughtest to right me chastising and rebuking thy servant for by thy connivence thou makest thy selfe guilty of the wrong she doth me or I being thy lawfull wife the injury done unto me redounds upon thee into thy bosome for to be thy Concubine V. 7. The Angell This was the everlasting sonne of God which appeared personally to the fathers under corporall shapes cloathed with some beams of brightnesse and other celestiall qualities and therefore V. 13. he is called everlasting Lord by reason of his essence and Angel by reason of this speciall embassage and his generall office of Mediator Ex. 14. 19. and 23. 20. Isa. 63. 9. Mal. 3. 1. Shur A place in the desert betweene Egypt and Palestina V. 10. I will mâ—lâ—iply This sheweth that hee that spake was true God V. 11. Ishmael That is to say God hath heard or will heare V. 12. A man That is to say he and his posterity a fierce and rough people that shall live in no civill conversation with their neighbours but in continuall warre The Italian hath it Like unto a wilde Asse because that kind of beast will never be tame Job 39. 8. In the presence That is to say the nations that shall descend from Abraham â—s hee doth as the children of Ketura Abraham's second wife and the posterity of Esau shall be forced to let thy posterity live by them though it shall much trouble them with incursions thefts and wars and shall not be able to destroy it nor subdue it V. 13. Seest me The Italian hath it God of the sight because thou hast given man his sight and preseryâ—st it as thou hast now done by mee strengthning me that I am able to endure the brightnesse of thy Majesty Thus saith Hagar after she knew him that she spake with to bee the true God Have I Words of admiration as if she should say And is it possible that my life my light and my sences have remained entire after I have seen God in corporall vision an astonishment which ordinarily mortall fraile and sinfull man falleth into when God appeareth unto him See Gen. 32. 30. Exo. 24. 11. and 33. 20. Deut. 5. 24. Jud. 6. 22. and 13. 22. Isa. 6. 5. Luke 5. 8. V. 14. Beerla hairoi The Italian hath it The well of the living after the vision Or of the person that hath remained alive after it hath seen God CHAP. XVII VERS 1. VVAlk That is beare me alwayes in thy mind to rest thy selfe upon me by faith to depend upon my providence and to regulate all thy actions occording to my will V. 2. Make Having made my covenant already I will make it firme and not to be changed V. 4. As for me Every covenant being mutuall God here sets downe his promises and V. 9. he doth demand of Abraham his duty V. 5. Abraham That is father of a great multitude whereas Abram was but onely high father or father of height Father Not onely by corporall generation of the numberlesse people of Israel but chiefely by his ingrafting of all nations indifferently into the body of the Church through the imitation of Abrahams faith whereof he was an exemplary and borrowed father Rom. 4. 12. 17. V. 6. Make thee That is as much as to say I will make thee a father of many nations which shall proceed from thee V. 7. God unto thee That is by vertue of my Covenant I will communicate unto thee the effects of all my perfections and all that which I am in my selfe I will be in thy behalfe so that as I doe live eternally so will I cause mine to live likewise As the Lord concludeth Mat. 22. 32. and so on the other side I wil be he alone that thou shalt serve acknowledge worship as God forsaking all the false Gods of other nations V. 10. My covenant Circumcision was a condition of the Covenant through obedience and a Sacrament of it through faith Now the corporall Sacrament is named by the name of the spirituall thing according to the scriptures stile because that on Gods side this is alwayes joyned with that by vertue of Gods order and promise See Exod. 12. 11 and 40. 15. Mat. 26. 26. 1 Cor. 10. 13. Ephes. 5. 26. Circumcised As in the genitall parts was imprinted a more expresse mark of sinne Gen. 3 7. So God ordained for a Sacrament of his grace this cutting off in the same part for a figure and seale First of the annihilating of the fault through remission Rom. 4. 11. Secondly of the extirpation of vice and corruption and of the life of sin through the spirit of Regeneration Deut. 30. 6. Jer. 4. 4. Rom. 2. 29. Philip. 3. 3. Col. 2. 11. V. 12. He that is borne The Italian hath it The servant that is born meaning the Proselite who of his owne free will
and the one and thirtieth verse For this was one of those wells which the Philistims had stopped up before City Which was thereby or which afterwards was builded there V. 34. Judith It may seeme by Gen. 36. 2. that these women and their fathers had severall names which thing was very frequent Or that Esau had divers wives V. 35. Griefe The Italian hath it bitternesse and so hath the Hebrew which was for their Idolatries impieties and prophane customes CHAP. XXVII VERS 4. MEat In all this we ought to look not so much to mens actions who cannot excuse themselves from being defective and crosse as to the execution of Gods Oracle Genesis 25. 23. which was by these meanes directed through his sacred providence See Genesis 25. 29. My soule That is to say that I may with a good will and with all mine heart declare thee to be mine heire and successor in the right of the spirituall blessing and Gods Covenant and also to be the head of the blessed race Now it seemeth that either Isaac had not rightly understood the said Oracle or that it was grievous to him to obey it V. 7. Before the By his authority and approbation presenting my selfe before him as in a religious act to desire the confirmation of his grace V. 8. Obey Rebecca did understand the Oracle Gen. 25. 23. and did desire to bring it to passe there was no defect in her but only in the meanes which she used which God suffered and made to serve for his worke V. 13. Thy curse This great confidence in Rebecca sheweth either a strong inspiration and conduct of God or a certaine knowledge of and faith in the aforesaid Oracle V. 16. The hands c. which are the naked and uncovered parts of the body by which also Isaac embracing of and touching his son might have knowne him V. 23. Blessed him That is to say wished him all manner of good because that here theâ—e is not yet the formall and patriarchall blessing which is contained ver 28 29. V. 27. Smelt It is very likely that these cloâ—thes were perfumed with some sweet sent which being smelt by Isaac excited in him this joy of spirit The meaning and sense is As a faire and fruitfull parcell of land recreates the sences especially the smelling through its flowers and fruits so I do finde my selfe exceedingly delighted in the presence of that of my Children upon which Gods blessing must rest who shall also bring forth the true fruits thereof in piety and holinesse V. 28. God This vertue conâ—aâ—neth the promises which belong to this life made unto his piety the next hath râ—spect to the spirituall ones V 29. Serve thee That is to say let the whole Church comprehended in thee and thy posterity and represented now in thee obtaine the right of inheheriting the world and of the spirituall liberty and dominion over the creatures and other men who are but servants in the house See Genesis 9. 25. and 25. 23. Isaiah 49. 23 Gal. 4. 25 26. Rev. 3. 9. Thy brethren Figuratively are understood all the men of the world that are of the same nature as the faithfull Cursed by God who taketh upon him all that is done either for or against his Church V. 33. Trembled By reason of his astonishment seeing he had done otherwise than he intended and there was also a kinde of divine motion whereby God revealed unto Isaac or put him in mind of his decree concerning his Children inclining him through a religious feare to consent unto it And hee shall This blessing shall stand firme and irrevocable V. 34. A great With griefe that he had irrecoverably lost that good yet without conversion or repentance V. 35. Thy blessing That which seemed by right to belong to thee as first borne V. 37 What shall I doe This prerogative of being the stocke of the blessed race must not be divided it must remaine whole and entire and cannot bee communicated to unbeleevers and children of the world which are represented by Esau. V. 38. Hast thou These words shew that Esau had no understanding nor did not apprehend this true blessing which is single and onely one And if hee had in earnest desired to have him partaker of it hee must have sought for it by holding with Jacob and with the true Church as a member not as head V. 39 The fatnesse The Italian hath it In the sat places of the earth So all the blessings of worldly men consist in temporall goods not in the grace and covenant of God V. 40. Shalt thou live Though thy pâ—sterity shall bee subjâ—cted to the Israelites yet shall they defend themselves from them with armes in their hands Ezec. 25. 12. Amos 1. 11 A pourtraiture of the world in maintaining it selfe in power and might against the Church which in right and in spirit ought to bee mistresse of it When thou shalt have the dominion The Italian hath it When thou shalt have groaned That is to say when thy progeny hath been oppressed and subdued others have iâ— When thou shalt have overcome See 2 Kings 8. 20. A signe that the Church oftâ—n loseth her right she h 〈…〉 h over the world in temporall things but never in spirituall and everlasting things V. 43. Haran The Italian hath it Charan See Gen. 11. 31. and upon Gen. 24. 4 10. V. 45. Of you both Of thee if Esau should â—â—ay thee and of him also who by killing of thee would bee guilty of Capitall punishment Gâ—nesis 9. 6. and would stand accursed and finally punished by God Himselfe as Cain was V. 46. Of my life Rebecca would have Jacob by the occasion of seeking a wife out of the holy race to obtaine leave of his father with his good liking and blessing CHAP. XXVIII VERSE 9. VNto Ishmael That is to say to the Ishmaelites for Ishmael was dead Gen. 25. 17. Maâ—aleth Called also by the name of Bashemath Genesis 36. 3. V. 12. A Ladder This vision signifieth the Communication which the Elect have with God through the mediation of Jesus Christ and the Covenant of grace founded upon him through which God takes notice and care of their wants and prayers which are brought unto him by his Angels and doth miraculously afford them ayd See Joh. 1. 51. V. 15. Untill I The Scripture doth often use this manner of speech not to exclude the time which followeth after the prefixed time but onely to assure the thing against that time when it seemeth to bee most doubtfull and dangerous See Psalme 110. 1. Matth. 28. 20. V. 16. The Lord As if he said God appeareth in this Country of Infidels as well as in my Fathers house where I thought this gift had beene peculiar and restrain'd to that place V. 17. Dreadfull Through the glorious apparition of God which alwayes brings terrour to the frailtie and Conscience of the sinfull man This is The Italian hath it This place is This place seemeth to bee a
Solomon 2 Samuel 8. 3. 1 Kings 4. 21. V. 32. Nor with their Thou shalt make no covenant with them neither in matters of policy nor of religion V. 33. It wil surely be That conversation and familiarny would almost be an inevitable inticement to idoltry and consequently an occasion of perdition and ruine CHAP. XXIV VERS 1. COme up After thou hast propounded these Lawes unto my people and that they have conseâ—â—ed to my covenant doe thou come againe with Aaron and the rest Aaron Who with his two eldest sonnes in this treaty of covenant with God represented the whole Ecclesiasticall order and the seventy Elders the politick See Nehem. 9. 38. and 10. 〈◊〉 A farre off At the foot or about the mid-way of the hill V. 2. Neare the Lord To the top of the hill where the firme signes of my presence shall be verse 14. and 17. Neither shall They shall not passe the bound set Exod. 19. 12. V. 3. Came out of darknesse and from the hill where God shewed himselfe Exod. 20. 21. V. 4. An Altar For a monument and holy signe on Gods side as the twelve pillars were on the peoples behalfe in this treaty of covenant See Gen. 31. 45. Jos. 48. 9. 20. V 5. He sent Out of the host to the foot of the Hill Youâ—g men The Italian hath it Ministâ—ing men which ministred in holy businesses they were then the first bâ—rn of families Exod. 19. 2â— Which offered Upon the Altar which hee had erected Of Oxen and Goats Hebrewes 9. 19. Peace Offerings See Lev. 3. 1. V. 〈◊〉 And put it Mingling'it with water Heb. 9. 19. That he might sprinkle it upon the Altar and the people because that bloud alone will quickly congeale And also by reason of Christs mystery who came with the bloud of purgation and the water of regeneration 1 Joh. 5. 6. Wherein consisteth the substance of the new covenant figured ly this old one On the Altar As Exod 29. 36. The reason of this action is touched Heb. 19. 23. Namely that as here the Altar represented God himselfe the head of this Covenant and this Altar was besprinkled with the bloud of his owne sacrifice for to sanctifie it and make it fit to sanctifie the people and their worship so Christ head of the everlasting covenant hath beene besprinkled and consecrated with his owné proper bloud to be the cause of everlasting salvation to them that believe in him Isaiah 63. 3. Heb. 5. 9. V. 7. The Book Written by Moses himselfe verse the fourth This book was also besprinkled with the bloud Heb. 9. 19. To signifie that Gods covenant was grounded upon Christs satisfaction given to the Law whereof this booke represented the bond Col. 2. 14. V. 8. The bloud Which was in the basons verse 6. and sprinkled it to see the participation of the Church in Christs bloud for the redemption and justification of life by whose meanes she hath accesse to God and part in his Covenant and enterchangeably by accepting of his grace the Church bindeth it selfe to obedience and newnesse of life Heb. 12. 24. 1 Pet. 1. 2. Of the covenant That is to say a scale and confirmation of the Covenant according to the ancient manner of making of Covenants Genesis 15 9. Figure of the bloud of Christ upon whom is grounded the new and everlasting covenant Matth 26 28. Luke 22 20. Concerning That is to say upon these conditions or of which covenant these commandements are the subject and substance V. 9 Went up Untill they câ—me to the place appoynted above verse the second V. 10. They saw In some visible shape clothed with everlasting glory by which visible shape the son of God who made this covenant in his owne person gave an essay of his future mâ—arnation and to the elect a signe of their future glory and sight of God in heaven Acts. 7. 38. and Isaiah 6 1. John 12 41. V. 11. He laid not his â—and God shewed that by vertue of this covenant he was propitious to his people seeing he had not by this appearing in glorie confirmed these men seeing sinners are not able to subsist before this devouring fire but did rather comfort and rejoyce them See Gen 16 13. and 32 30. Deut. 4 23. Judg 13 23. And did eat were at a sacred banquet made of the flesh of sacrifices of thanks-giving verse 5 in token of mirth and of full 〈◊〉 of â—race and of their continuall participation of the body and bloud of Christ to the nourishing of everlasting life and perfect enjoying of the joyes of heaven V. 12 A Low That is to say the ten commandements which onely were giaven upon the two tables Exodus Chapter 34. verse 28 Moses having written the rest of the Commandements in a booke verse 4. V. 13 Jeshua who notwithstanding did not got up to the top of the hill but stayd in some place between the camp and the hill v 2 Exo. 32. 17. V. 14. Here In the host amongst the people Aaron and Hur The one the Ecclesiasticall and the other the politick head V. 15. A cloud See Exod. 19. 9. 16. and 20 21. Psa. 18. 12. 13. Matth. 17. 5. V. 16. The glory The signes of his glorious presence as the great fire was verse 17. Deut. 4. 36. Covered it Namely Gods glory which appeared in that fire which having lyon hidden by the cloud six dayes at the last burst forth in the sight of all the people verse 17. the cloud going downe to the bottome of the hill CHAP. XXV VERS 4. AND blue Wooll dyed in these colours Fine linnen Hebrew Bysse that is a kind of white and shining linnen whereof great mens garments and the Priests garments were made See Gen. 41. 4â— Rev. 19. 8. 14. V. 5. Shittim wood A kind of wood which would not corrupt Isa. 41. 19. which hath leaves like the white Thistle but groweth as high and as thicke as a Cedar V. 6. Sweet Incense The Italian hath it for the perfume of spices This is added for to distinguish this perfume from the fat sacrifices V. 8 Amongst them Not by inclusion of the essence Acts 7. 48. and 17. 24. But by an expresse and firme revelation of glory and by the working of grace and power through sacraments and pledges of visible signes V. 11. With pure gold That is to say with little plates of gold A Crowne It seemeth to be some Cornice which should goe round the body of the Arke above V. 16. The Testimony The two Tables of the law see the occasion of this name Ex. 16. 34. V. 17. A mercy seat The Italian hath it a cover The Hebrew word signifieth also a propitiatory or mercy seat and so the Apostle calls it Heb. 9. 5. That is to say a means of purging and expiating of sinne Because that this cover signified Christ who with his justice covereth all our sinnes and containeth within himselfe all the Churches justice as the Tables of the Law were
specified Num. 35. 5. V. 16. Two Tribes Namely Judah and Simeon verse 9. V. 27 The other halfe Tribe Besides that half which had its share beyond Jordan CHAP. XXII VERS 3. THese many dayes See upon Jos. 14. 10. V. 8. With your brethren With those of your Tribes which stayed behind for the safeguard of the countrey according to Moses his order Num. 31. 27 see 1 Sam. 30. 24. V. 10 To the borders Others to the bounds Others doe keep the Hebrew word Gheliloth as it were a proper name as Ios. 18. 17. V. 11 At the passage The Italian On the side of On this side Iordan in the other Tribes Countrey V. 14 Each chiefe house Namely the chief in every Tribe Now the halfe Tribe of Manasseh which was on this side Iordan is here set downe for a whole tribe V. 16 Rebell For as much as this Altar had been built to offer ordinary Sacrifices upon as it was very likely seeing it was not slightly built as your extraordinary Altars were which were not built to endure Exodus 20. 24 25. It would have beene a mark and occasion of Schisme and division in the Church and a disobedience and alienation from Gods true service which was not acceptable to him but onely upon one altar Deut. 12. 26 27. for a figure of Christ his Crosse which was the onely true Altar V. 17 From which For many which were guilty thereof whom God spared at that time when the evill was committed did notwithstanding suffer for it many yeares after as Numbers chapt 14. vers 20 22. V. 19 Be uncleane In your judgement and opinion as having not in it the holy signes of Gods presence in the instruments of his service Of the Lord Which the Lord hath acquired and consecrated to himselfe for his Churches habitation and a place of the siâ—nes of his presence such as the Altar the Tabernacle and the Arke were Against us Severing your selves from the communion of the Church in which alone is the true service of God and the participation of his grace and Covenant V. 20 Wrath The discomfiture before Ai Ioshua chapter 7. verse 5. That man Namely the thirty men which were slaine by the enemies and the whole family of Achan which was put to death with him causeth us to feare lest all Israel bee entangled in the punishment of your sin V. 24 What have you to doe You are not of Gods people being separated from the holy land by the river of Iordan V. 25. Make our children They might coole their zeale in the service which is yielded unto him in the place which he hath chosen and consecrated V. 26 Build us By graving some inscription upon it or keeping in our treasurie of Monuments some publike record when by whom or to what end that Altar was built V. 27 Before him Before the Ark the place by him chosen to shew his presence in grace and power V. 31 Among us With his grace and blessing by not suffering so grosse an abuse Delivered Have not drawne upon them some severe judgement of God V 34 Ed We have so set it up in the middest of the Tribes which are on both sides Iordan for a token that we doe all equally acknowledge and worship the same God whom we all can ought and will serve in his Temple CHAP. XXIII VERS 4. THat remaine Whose countrey hath not yet been conquerod V. 7 Come not among You joyne not your selves carnally with them in marriages or otherwise Cause to sweare The Italian Use them in oathes in oathes which you shall make of your selves or swear them at other mens requests V. 8. As ye have done Since you came into the Land of Canaan under my conduct V. 11 To your selves The Italian Upon your soules as you tender the welfare of your owne persons and especially the salvation of your soules Or upon paine of most grievous punishment upon your persons V. 14 I am going I shall shortly dye 1 Kings 2. 〈◊〉 as it is appoynted for all men once to dye Hebr. 9. 27. CHAP. XXIV VERS 1. SHichem In Silo which was within the Territories of Shechem where the Tabernacle and the Arke were V. 2 The floud Namely Euphrates V. 3 Multiplyed By Hagar and Keturah Gave him For heire and partaker of my Covenant by speciall grace and power V. 10 Out of his hand Namely Balak V. 12 The two Sihon and Og. V. 15 And if This is spoken not to free the people from their service to God but to trye them and binde them more strictly unto him as having chosen him to bee their God of their owne free will and so come within his Covenant as your pleasingest bonds are the strongest See Ruth chapter 1. verse 8. 1 Kings chapt 18. verse 21. Psal. 119. verse 173. Prov. chap. 1. verse 29. Ezech. chap. 20. ver 37. V. 19 Ye cannot Take care what you promise because you must religiously observe it and one can hardly hope for that at your hands knowing your naturall rebellion and inclination to Idolatry which will provoke Gods wrath V. 25 Ioshua Who representing Gods person in the quality of his servant and in his name renewed and confirmed his Covenant with the people V. 26 In the Book Ioyning it by Gods order and inspiration to the book of the Law written by Moses Deuteronomy chapter 31. verse 9. 26. Set it up As the custome of those dayes was to set up such stones or pillars for signes and monuments either with or without inscriptions Genesis chapt 28. verse 18. and chap. 31. verse 45. and chapter 35. verse 14. Exodus chapter 24. verse 4. Deuteron chap. 27. verse 2. Ioshua chapter 4. verse 3. and chapter 8. verse 32. By the Sanctuary Within the precinct of the Court which was about the Tabernacle 〈◊〉 27. It hath heard It shall represent unto your Consciences the promises you have this day made as a living witnesse would doe that had been desired to be present at the making of a contract V 33 Given him By some particular and speciall liberality for the commodiousnesse of Gods Service established in Siloh a place of Ephraim to the end that the high Priest might dwell neare For otherwise all the Priests Cities were taken out of Iudah Simeon and Benjamin Ioshua chap. 21. verse 4. THE BOOK OF JVDGES THE ARGVMENT THIS Book which seemeth to have beene gathered by some Prophet 〈◊〉 of publike Records and the treasures where they were kept containeth the Historie of the chiefe things which happened to the people of God after the death of Ioshua untill the dayes of Eli high Priest The sum of which is that God after Ioshua's death having left many of the accursed people remaining for a continuall proof and exercise of his people they by their unlawfull practises contracts and marriages with them were thereby misled into severall great corruptions in the service of God and into a boundlesse Idolatry and corruption of Life and Manners Whereupon
16. 34. The simple that is to say every man in generall naturally blinde and ignorant in divine things and more particularly him who doth not oppose the presumption of carnall wisedome to this pure light of the word of God but in humility and simplicity submits himselfe to believe and obey all that which hath been revealed unto him see Pro. 1. 4. and 8. 5. Mat. 11. 25. 1 Cor. 3. 18. V. 9. The feare that is to say the rule of his feare and of all true religion contained in his word Enduring that is say it is invariable and incorruptible and produceth the effect of eternall life in them that observe it The judgements that is to say the statutes and lawes according to which he judgeth man V. 11. There is great in the first covenant made with Adam God did indeed promise eternall life to the perfect observer of his Law but this condition being become impossible by reason of sinne Rom. 8. 3. the Gospel which is the covenant of grace promiseth man the same life by vertue of the merit of Christs perfect obedience so that he follow the way and direction to holinesse and sincere and true obedience though unperfect in this life V. 12. Who can understand that is to say this externall revelation by his works and by his word is not sufficient of it selfe to salvation unlesse the operation of Gods internall grace and spirit bee added to it to remit man his sinnes whose greatnesse and weight exceeds all humane sence and power and to regenerate him in newnesse of life V. 13. Keepe back by thy spirit represse the motions and affections of my flesh which doe yet dwell end combat in those who are regenerate that they may not get the victory over me and command me and come to the heigth of untamed and presumptuous rebellion called pride which is incompatible with the spirit of regeneration Lev. 26. 21. Num. 15. 30. Iob 15. 25. and is opposite to the infirmity ignorance and inconsideracie of Gods children see Deut. 3â— 5. Heb. 5. 2. V. 14. My strength the Italian my rock see Deut. 32. 4. PSAL. XX. VER 1. THe name the true God who hath revealed himselfe unto his people by his name by which he is worâ—hipped and known Others his famous power Defend thee the Itaâ—ian raise thee on high in safety as it were on a high and inaccessible place out of all danger V. 2. From the Sanctuary which upon earth was the ordinary place of Gods presence in grace and power and the figure of heaven V. 3. Accept the Italian turne to ashes let him shew that it is acceptable to him for God in extraordinary Sacrifices did often give a signe of his approbation by sending fire from heaven to consume the offering Levit. 9. 24. Iudg. 6. 21. 1 Kings 18. 38. 1 Chron. 21. 26. 2 Chron. 7. 1. Or give thee grace to desire his convenient aide for thine offerings so that thou mayst feele the effects thereof V. 5. Banners that is to say tokens of victory set up to the honour of God V. 6. Know I words of faith and of a prophetick spirit of the whole Church represented by the Priest offering prayers and sacrifices His holy heaven the Italian the heaven of his holinesse the throne of his most sacred majesty With the with miracles and glorious effects of his omnipotencie V. 7. Will remember wee will call upon him and and will have all our hearts and intentions fixed upon him of whom we have such exccellent proofes through the remembrance of which wee will take courage V. 8. Stand upright we have stoutly withstood all their assaults and have obtained a full and firme victory V. 9. Heare us the Italian answer us make our King who is the figure of Christ a ready and assured instrument of our deliverances every time that we shall be in danger and necessity PSAL. XXI VER 3. PReventest him thou hast prevented him with thy graces and benefits which thou hast bestowed upon him of thine owne free will V. 4. Length this is to be referred to eternall life which David had assurance of by Gods spirit besides temporall blessings Mat. 19. 29. 1 Tim. 4. 8 see Ephes. 3. 20. Or else to the continuance of his Kingdome in his posterity untill the comming of Christ who should change it into an everlasting Kingdome 2 Sam. 7. 19. V. 6. Most blessed the Italian thou hast set him in blessings that is to say to bee every way blessed to be an instrument of blessing to thy people and a formulary and solemne example of blessing see Gen. 12. 2. With thy see Psal. 16. 11. V. 9. Thou shalt thou shalt consume them with the fire of thy wrath like wood put into a furnace V. 11. They intended the Italian they have warped the Hebrew have bent or stretched a similitude taken from Weavers who warpe their yarne before they weave or from archers who when they have bent their bow and put in their arrow doe take their ayme V. 12. Shalt thou make them turne their back the Italian set them as a but see the like similitude Job 7. 20. 16. 12. Lam. 3. 12. PSAL. XXII THE title Aijeleth Shahar that is to say a hinde or strength of the morning according to some it was the beginning of a song to the tune of which this Psalme was to be sung according to others it was a full singing or the great morning quier because that every morning and and evening there was musick in the temple 1 Chro. 9. 33. 23. 30. V. 1. My God in respect of David they are words of faith fighting against some great terror when hee did not feele the present effects of Gods grace But in respect of Christ shadowed by David they are expressions of his humanity on the one side fully assured of Gods love and on the other side brought into extream agonies to give his wrath satisfaction for the sinnes of the world to which end the God-head did not onely for a time suspend the influence of its power so farre as it was fitting to let him suffer the incomprehensible paines even in an exteame manner though it never forsooke him insomuch as was necessary to vanâ—uish and overcome them Isa. 42. 1. Iohn 16. 32. but did also make him feele the horror of Gods wrath against sinne for which hee had undertaken see Matth. 26. 38. 39. Luke 22. 44. Gal. 3. 13. V. 3. O thou that inhabitest the Italian the constant that is to say immutable in thine essence councels and promises Psal. 102. 12. 27. and therefore thou canst not vary in thy grace towards mee But in respect of Christ these words doe meane that the truth of Gods promises and the confidence of all the ancient Fathers being grounded upon his victory in this combat he desired his fathers power with confidence that hee should bee heard the prayses the subject of the thanks and blessings which thy people yeeld unto thee Or
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
will set no neither by desire nor purpose that turne aside namely from the right way of thy Law V. 4. Will not know I will not regard him whosoever hee be I will doe him no grace nor favour I will cast him off and shun him V. 5. Slandereth he toucheth those vices which are most ordinary amongst courtiers V. 8. Early the Italian every morning that is to say every day or carefully by a simile taken from the daily sweeping of houses Or hee hath a relation to that that they did use in the morning to sit in judgement Ier. 2â— 12. PSAL. CII THE title A prayer it is apparent that this Psalme was penned towards the end of the Babylonian captivity it being a forme of prayer for the restauration of Gods people according to his promise his complaint or his prayer V. 4. Like grasse which is cut and dried in the sun I forget extreame affliction hath made mee forsake and grow carelesse of my food I have no taste nor take no delight in it whereby I am become drie and lâ—ane V 5. To my skin the Italian my flesh that is to say to my skin V. 6. A Pelican a solitary bird which gives out terrible cries wherein hee hath a relation to the Churches grievous lamentations when it is exiled V. 8. Are sworne the Italian doe make curses of mee that is to say by reason of my strange afflictions they doe make mee an example of curses saying be thou accursed like such a one see Num. 5. â—7 Isa. 65. 15. V. 9. I have eaten a scripture phrase which signifieth lying with ones face upon the ground amongst dust and ashes a fashion which was used in great sorrowes and mournings 2â— am 12. 16. Iob. 2. 8. V. 10. Listed mee up this may be properly understood of the peoples former prosperity which made their present calamity more grievous and sensible or it is a similitude taken from those which lift up a thing for to dash it so much the harder against the ground V. 12. But thou though the Church seemes to faile yet God endureth of ever in essence truth and power therefore hee can and will restore it see 1. am 5. 19. thy remembrance namely all that which thou hast revealed to thy Church of thy selfe and shee ought most faithfully to retaine and preach see Isa. 26. 8. and 57. 8. Or plainly thy name Hos 12. 5. V. 13. The set time namely of seventy yeares captivity as it is most likely 2 Chron. 36. 21 Ier. 25. 12. and 29. 10. Dan. 9. 2. V. 14. In her stones that is to say to it though it be brought into a heap of ruines Psal. 79. 1. V. 15. The heathen the meaning is that by Ierusalems and the peoples restauration and by the Messias being borne and made manifest there according to the prophecies God would open the gate for the vocation of the Gentiles by the Gospell which was to come out of Ierusalem V. 16. In his glory that is to say in his glorious manifestation and operation of his power and grace V. 18. Which shall bee that is to say which shall hence forward be borne Or if thiâ— be meant by the Gentiles the people which thou shalt create anew Or thy people Isâ—ael restored and set up â—gaine as it were by a miracle and into a new life Isa. 43. 21 Ezech. 3â— 3. V. 23. In thewâ—y in the time the Iowish nation was in prosperity before the time of its dissipâ—â—ion which was the time prefixed by God himselfe for the Messias his comming Gen. 49. 10. which hath a relation t◠〈◊〉 〈◊〉 flower of ones age Iob 15. 3â— Psal 55. 23. Prov. 〈◊〉 〈◊〉 Eccl 7. 17. V. 24. Thy yeares the meaning is thou hast joyned thy selfe to thy Church by an especiall covenant which carrieth with it the coâ—muncation of benefits correspondent to thine own proper nature for as thou art living so must shee live as thou art everlasting so must she be also Matth. 22. 32. I beseech thee then to fulfill these effects of thy covenant of Grace V. 26. Shall perish that is to say being melted and dissolved by the fire they shall change forme and state yet shall not be brought to nothing see Isa. 65. 17. and 66. 22. 2 Pet. 3. 7. 10. 11. The intent is to shew that although God as he is Creator hath not communicated the gift of eternity to all his other creatures yet he hath done it as a father to his children ver 18. see Lam 5. 19. 20. Hab. 1. 12. Matth. 22. 32. PSAL. CIII VER 1. ALL that is namely all my senses and all the faculties of my soule V. 3. Thy deseases namely corporall ones which he healeth when and how he in his providence thinks fitting But especially the spirituall ones of sinne corruption and concupiscence which hee healeth by the gift of regeneration see Exod. 15. 26. Isa. 19. 22. V. 4. From distruction the Italian from the pit that is to say from many mortall dangers in this life and especially from everlasting death and hell crowneth thee hee doth encompasse thee and heap thee full and raiseth thee up in spiritual glory V. 5. Like the Eagles which is of long life and alwayes vigorous and healthfull whereby it seemes from time to time to grow young againe Others understand it of this birds changing her feathers as Isa. 40. 31. Mich. 1. 16. Others doe apply it to some singularities of the Eagle which are not very certaine V. 7. His wayes namely his Law which is the true guide of ones life Or the conduct of his providence for the safety of his people V. 12. Removed that is to say he hath through his grace absolved and eased us of them as though they nothing concerned us and hath absolutely freed us from the punishment due for them from us or from himselfe turning his thoughts away from them to not represent them unto his severe judgement in their naturall filthinesse V. 14. For hee and therefore he takes compassion upon us Psal. 78. 39. our frame the Italian our nature the Hebrew frame which may as wel bee understood of the fraile slippery and mortall condition of our life and body 〈◊〉 〈◊〉 the defects and corrupt on of the soule which are the two generall miâ—â—â—ies of man which move God to mercy and compassion V. 16. The place a Scripture phrase to expresse the entire abolishment of a thing leaving neither signe nor remnant thereof V. 17. Righteousnesse namely his loyalty in his promises and covenants V. 20. Hearkning the Italian obeying or so soone as you heare his voice V. 21. His hoasts this may be understood of the Angels or of other celestiall bodies Gen. 2. 1. PSAL. CIV VER 3. LAyeth Italian maketh figurative and poeticall termes In the waters namely the upper waters whereof see Gen. 1. 6. Psal. 148. 4. V. 4. His Angels that is to say he hath them ready at his service to send them here and there to
promises Ps. 31. 1. V. 2. Be justified namely of himselfe by his own works of thy grace in the promised redeemer V. 3. My soule my person to put it to death In darknesse hee seemeth to have a relation to those solitary abodes which he did hide himselfe in when hee fled from before Saul V. 5. I remember which I doe to comfort my selfe by the example of thy former benefits which I take as pledges and sureties for what thou wilt doe hereafter being thou art invariable in thy grace towards thy children V. 6. I stretch see concerning this action in praying thus with stretched out armes and â—pâ—n palmes held up towards heaven Iohn 1. 13. Psalm 88. 9. Thirsty land which looketh for raine V. 8. In the morning it seemeth that David did make these prayers and meditations in the night time expecting with the day in which he was to follow the businesses of this life that God should manifest his grace and relieve him see Psal. 46. 5. The way namley to live in thine obedience or to direct me happily in the affaires of this world V. 10. Into the land namely into thy Church where the right and secure way of doctrine and life is by which one may come unto thee Isa. 26. 10. V. 11. Quicken me that is to say deliver me from these mortall dangers preserve me alive and restore me PSAL. CXLIV VER 1. TEacheth makes me valiant and understanding in warre-like affaires for his service and glory and the safe-guard of his people V. 2. My goodnesse the well-spring of all the good things which I enjoy or he is altogether loving and favourable to me or I desire nor seek for no favour but from him V. 4. To vanity that is to say like to nothing V. 5. Bow a poeâ—iall representation of a miraculous and glorious deliverance as Psal. 18. 9. V. 6. Scatter them namely mine enemies verse 7. 11. V. 7 Strange children the Italian strangers this may bee understood of forraine enemies or of domestick enemies who were unworthy to bee termed Gods people being of a barbarous and inhumane heart against David Psal. 54. 5. V. 8. Right hand namely their actions or their power or the covenants and promises they make and give their hands upon V. 12. That our I desire this deliverance and victory at thy hands that I may bring thy people into a state of holy peace and happinesse Corner stones let them bee like ornaments in a common-wealth as well in bodily gifts as in grace and vertue of the soule wherewith the male sex which is the prop and pillar of the state may be adorned V. 14. Nor going out namely out of the strong holds and Cities to goe and encounter with the enemie Complaining the Italian cry of assault terror or tumult PSAL. CXLV VER 3. IS unsearchable that is to say It is infinite and incomprehensible V. 7. Vâ—â—er that is to say they shall fully and abundantly publish it as if it were the issuing and boiling out of a spring The memory namely the memorable acts of thy goodnesse which they keep in their memorie and must be consecrated to immortalitie V. 14. Be bowed down who are ready to fall into some grievous danger or that are almost overcome with the burthen of their miseries V. 16. The desire the Italian with thy good-will namely with benefits which thou bestowest out of thy free bounty Others translate it every ones desire V. 18. Is nigh not onely in regard of his essence which is everywhere but also in regard of the effects of his power and readinesse of his will in granting their requests PSAL. CXLVI VER 4. TO his earth whence he was taken at his first creation and whither hee hath been condemned to returne by death and upon which hee hath fixed all his affections and thoughts and is all his portion having none in heaven Psal. 17. 14. Ier. 17. 13. V. 9. Turneth he doth dissipate and ruine all their works councels and enterprises PSAL. CXLVII VER 2. BVild up that laiâ—th the foundation of his Church advanceth it establisheth and strengtheneth it V. 3. The broken namely those whose soule is afflicted with the feeling and compunction of their sinnes or is bruised with miseries and griefes see Psal. 51. 17. Isa. 57. 15 61. 1. V. 4. Hee telleth a figurative terme taken from Captaines who muster and take the number of their armies the celestiall bodies being called Gods armies Or from fathers of familes who keep an account of those of their houshold to shew Gods infinite and most particular providence grounded upon an inward knowledge of all things though they seeme to bee numberlesse like to the starres Gen. 15. 5. V. 10. In the strength he doth not accept of great humane and naturall meanes for to co-operate with them and adde thereunto by his divine power nor to work his Churches deliverance by them but he delighteth in assisting the faith and prayer of his Elect when they are void of all strength and assistance V. 13. Strengthened he doth defend thee against all assaults and dangers V. 14. The finest of the Italian the fat of that is to say with the flower of wheat or with well grown wheat and that abundanly Psal 81. 16. V. 15. He sendeth he commandeth and appointeth all what he will have to be done in the world which is presently accomplished V. 16. Like wooll that is to say thick and lock by lock and as white as the snow in those countreys Isa. 1. 18. Rev. 1. 14. V. 17. His ice it seemeth that he meaneth great haile stones V. 18. His winde namely some warme winde sent onely by him and endowed with that melting and dissolving quality by which hee causeth the winter ices to melt see the contrary Iob 37. 10. PSAL. CXLVIII VER 1. FRom the heavens the Italian from heaven namely all you celestiall creatures V. 4. Yee heavens namely the highest heavens the sense is that as these creatures doe beare excellent portraitures and representations of Gods Majesty in them So man who alone hath reason and understanding for to know them should from them take occasion of praysing God Above the that is to say above the aire see concerning these upper waters Gen. 1. 7. V. 6. Forever and ever namely untill the end of the world for then those creatures shall passe and change forme and state Psal. 102. 26 Isa. 65. 17. Rom. 8. 〈◊〉 2 Pet. 3. 10. V. 1â— Exalteth hee hath given them strength glory and victory over their enemies see upon Psal. 75. 5. 10. Or a glorious and triumphant Kingdome in David but especially in the Messias Psal. 232. 17. The praise the Italian matter of praise to his namely of the praise of God which praise all his Elect should yeeld unto him Or matter of glory to themselves as Psal. 149. 4. 9. Neare unto him namely with whom he hath made an especiall covenant to make them his own and as it were his children PSAL. CXLIX
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
Maher these are the very Hebrew words which were written in the roll it being the Lords will that this prediction should be remembred by all men by the name of his child V. 6. This people namely this Army of Assyrians and Israelites The waters that is to say the small meanes and strength of the Church sigured by the small streame which the Fountaine of Shiloah did send into the City of Jerusalem which had no great River see Psal. 46. 4. And rejoyce in the Hebrew there is an allusion between these two words contemning and rejoycing His meaning is he hath glorified himselfe or hath been proud of the might of these two Kings and hath triumphed as though he had been sure to overcome the Jewes V. 7. Of the River namely Euphrates the chiefe River of Assyria a figure of the power of that Empire And all his glory namely his power and his Armies V. 8. Passe thorow Judah this happened in the daies of Hezekiah 2 Kin. 18. 23. To the necke even to Jerusalem which is the head of Judah A figure taken from one that is like to be drowned in some great floud see Isa. 30. 28. Hab. 3. 13. Of his wings that is to say his Armies as Isa. 18. 1 Of thy Land namely of the Land of Judea within which was restrained the Church and the Kingdome of the promised Messias Isa. 7. 14. by whom she should also be delivered from this invasion v. 10. V. 9. Associate as the two Kings of Syria and Israel had done against Jerusalem Isa. 7. 2. V. 10. God is with us this is the exposition of the name Immâ—nuel Isa. 7. 14. V. 11. With a strong hand that is to say accompanying of his word with the power of his holy Spirit in me and in all true beleevers against the generall terrors of the unbeleeving and diffident people which feared these two confederate Kings V. 12. Say ye not as though ye were affrighted at this league taking it to be invincible V. 13. Sanctifie give him the glory that is due unto him putting your trust in him as in the holy one of Israel namely he whose Kingdome and Majesty cannot be violated nor overthrown V. 14. For a Sanctuary for a sacred and inviolable place of refuge for the true elect and faithfull see Ezek. 1â— 16. A stone namely an occasion of ruine for their rebellion and incredulity To both the to the whole body of the unbeleeving and carnall Israelites which were divided into two branches namely Judah and the ten Tribes V. 16. Bind up these are Gods words to the Prophet the meaning whereof is When thou preachest the doctrine and testimony of my grace especially concerning the Messias it shall be like unto closed and sealed Letters to all save onely to true beleevers and them which are enlightened by my Spirit who alone shall understand them and beleeve them for the rest shall reject them see Isai. 29. 11. Mic. 2. 6. V. 17. And I wil that is to say since it hath pleased God to reveale unto me this which he hath decreed against his ungratefull and rebellious people I will peaceably submit unto his will in the exercise of mine Office hoping that I shal be acknowledged and approved of by him though men reject me That hideth namely that hath taken his grace and Spirit from him who had so long withstood it V. 18. Behold O ye faithfull looke upon me whom God hath confirmed and strengthned by propheticke revelation in all this common terror v. 11. and upon these my little children whose mysterious and propheticke names assure us of the good which God will doe unto you and of the evill which he will send upon your enemies Isa 7. 3. 8. 3. 10. 21. for to stengthen you in faith see upon Heb. 2. 13 14. V. 19. And when they shall if the wicked will draw you away from these my Prophecies after divellish southsayings which wickednesses were very frequent amongst the people Iâ—a 2. 6. Familiar spirits see Lev. 19 31. That pâ—epe the Italian that whisper according to the manner of Magicians see Isa. 29. 4. and also the word Magician seemes to be of Hebrew originall and signifies a murmurer or whisperer From the living that is to say should he use Necromancy which is done by calling up of the spirits of dead men to take advice of them for the safeguard of his life in stead of calling upon the living God the onely author giver and preserver of mans life see Deut. 8. 11. 1 Sam. 28. 8 12. V. 20. To the Law that is to say turne to God alone who by his Law declares his will unto you which you must observe and by his Prophets he witnesseth his good will unto you whereupon you must hope There is no light because he speaketh by the Prince of darknesse and not by the Spirit of God and hath no divine illumination wherefore he can give no assured comfort nor faithfull counsell see Mich. 3. 6. V. 21. They shall passe all those that have committed any such manner of wickednesse and shall have beleeved therein shall in the end be grievously punished for it falling through extreame calamities into despaire and madnesse Their God namely that Idol whom they had sought after for these southsayings Isai. 2. 8. or peradventure also the true God of that people whereof this wicked man was And looke to see if any ayd will come to him from Heaven 2 Sam. 22 42. CHAP. IX Vers. 1. IN her vexation namely the Nation or the Land of Israel shall suffer a more grievous desolation then that of the two Kings of Assyria was who are spoken of hereafter At the first namely when Pul made an inrode into the Countrey at the first and then for money went away againe 2 King 15. 19. And afterward namely by Tiglathpilezer 2 King 15. 29. who though he were not yet come at that time as Isaiah prophesied these things yet he is here spoken of as though he were come already according to the manner of Prophets More grievously with more grievous warre and fiercer onset The Sea of Genezareth or Tiberias Beyond Jordan namely in Gilead and other Countries Of the Nations the Italian Of the Gentiles Galilee is so called because it was in the confines of the Tirians and Sidonians and therefore the people were there mingled with the Pagans 1 King 9. 11. V. 2. The people a prophecie of Gods grace through the Messias to man who lay buried in darknesse of ignorance and extreame misery such as the state of the people of Israel was set down here before by Isaiah Now he sets down this gift which was to come as if it were come already In the Land as who should say in the infernall cloisters of death under the earth V. 3. Thou hast multiplied by joyning the Gentiles unto it having called them by the Gospell V. 4. Thou hast freed her from the bondage of sin the divell and other spirituall
And shew us seeing that the certaine foretelling of things to come which have no assured naturall cause nor signe belongeth onely to God Let the Idols prove their deity by revealing Gods secret Councels to the world concerning Christs comming and the salvation of the world through him God alone had made them manifest by his word The former that is to say doe but tell us the beginnings and we will looke out the sequels by discourse and reason unlesse your Idols will relate all from the beginning to the ending Ironicall kinds of speeches V. 23. That we may be dismayed the Italian We will looke upon it with delight Or we will talke of it V. 24. Ye are you have neither Godhead nor power all your being is nothing but the idolaters imagination That chooseth you namely for their God to whom they cleave V. 25. I have raised words of God the Father declaring that he alone hath advised and taken counsell from everlasting to send his Sonne into the world and hath revealed him in his due time Wherefore he alone ought to be acknowledged and worshipped for the true God One the Italian him namely Christ Jesus the Redeemer From the North that is to say from one end of the world that so passing through all parts of it by the preaching of his Gospell he may subdue them and bring all Kingdoms and powers under the obedience of his faith V. 26. Righteous that is to say the true God lawfully taking upon him this title V. 27. The first as I have foretold these things by my Prophets so will I at mine appointed time send John the Baptist to preach the accomplishment of them first to the Jewes V. 28. For I Gods Word is a Judge before whom the party summoned hath not appeared or when it did appeare had nothing to answer Amongst them namely amongst the Idols of which he had spoken before No Counsellor that could plead for them in this cause see Isa. 45. 21. V. 29. Behold Gods definitive sentence against Idols and Idolaters CHAP. XLII Vers. 1. BEhold God the Fathers words concerning the sending of his Sonne into the world My servant namely my Sonne who in his humane shape tooke the form of a servant upon him Phil. 2. 7. insomuch as he subjected himselfe to the Law of God which was the coâ—â—nant of servants for to be judged and recompensed of God according to his workes to the extremity of all rigor and in this manner hath accomplished the work of God to his glory and the salvation of man without any respect to himselfe I uphold whom I will strengthen by my Spirit in the accomplishment of his office in regard of his humane nature Psal. â—10 4. Shall bring forth he shall exercise his jurisdiction as King not onely amongst the Jewes but also amongst all other Nations of the Earth V. 2. He shall not cry his Empire shall not be with violence of command nor in â—oughnesse of threatnings as worldly Empires are but in the mildnesse and stength of the Spirit V. 3. Not breake he shall lovingly beare with the infirmitie and ignorance of his poore children and shal not rigorously punish them neither shall he winke at their faults but shal correct them for their amendment And shal not endure hypocrites nor prophane men but shal punish them severely V. 4. He shall not the meaning seems to be this He shal use his elect in such sort that they shall never want light nor strength even as he who is their head could never be quite extinguished nor beaten down in his humilâ—ation Yea was by means of it raised to glory and to the possession of his Kingdom over all the world V. 6. In rightâ—â—uâ—nesse that is to say by a just establishment contrary to worldly Kingdoms which are all grounded upon violence Or by an order established by my will which is the rule of all manner of righteousnesse Give thee that is to say I will make thee an acceptable and effectuall mediator between me and my Church upon which I have founded my â—ovenant Isa. 49. 8. For a light to invite and bring the Gentiles into the same covenant of grace V. 7. To open to illuminate their understanding by the power of my Spirit The prisoners namely those men which were slaves to sin death the divel and damnation V. 8. â—â—â—ill I not give for to establish my Sonnes Kingdome I will beate downe all manner of idolatrie V. 9. The former things he seemes to meane the whole order of nature which was established in the creation and hath been so preserved without varying Psalm 119. 89 90. to which he opposeth that of grace in Christ Jesus Or the particular prophecies which were from time to time prophecied to the Church and accomplished in their due seasons V. 10. Sing let all the world rejoyce and give God thankes for these things for the benefits thereof shall be scattered abroad indifferently every where V. 11. That Kedar namely the people of Arabia that dwell in Tents and Cabins V. 13. The Lord an allâ—goricall description of Christs spirituall victories by the powerful voice of his Gospel V. 14. I have I have endured and dissembled the injuries which Satans kingdome hath for a long while done to me Acts 17. 30. Rom. 3. 26. but now I will destroy it by the power of my Gospel which is the cry of a travelling woman that is to say accomplishment of all Gods promises V. 15. I will make waste that is to say I will destroy all high powers that shall rebell against my kingdome and send the fire of my curse upon them Luke 12. 49. V. 16. I will bring I will safely and rightly conduct mine elect enlightning them by my grace who otherwise by nature are blinde I will I say conduct them in the way of their spirituall vocation by means unknown and incomprehensible to the fleâ—â— V. 18. Ye deaf the Lord directeth his speech to his people whom he reproveth for their hardnesse and rebellion and chiefly for their idolatâ—y V. 19. Who is blinde namely through a voluntary ignorance see Isa. 32. 3. Ezech. 12. 2. My servant namely my people My messenger namely the Priests and other Governours of my people which should have taught my people my will and have brought them tidings of my grace towards them Mâ—l 2. 7. 2 Cor. 5. 20. That is perfect namely in all Gods gifts and graces Ezek. 16. 14. V. 20. Opening he makes shew of lending the eare of the body but my word entreth not into his heart V. 21. For his namely to shew the loyalty of his promises and his equity and beneficence towards those that doe fear and serve him He will magniâ—ie that is to say by his innumerable benefits towards his elect he did gain much honour to his Law and Covenant because the observers and keepers thereof were so highly recompensed V. 23. Who an outâ—ry or exclamation to call the people to repentance CHAP. XLIII
V. 8. Have I heard thee that is to say I the Father wil assist thee with mine eternal and divine power when as being fully appeased with my Church I shal spread over all the World the fruition of that salvation which thou hast acquired that by thy perpetual intercession towards me my worke of grace may be accomplished without any hinderance Preserve thee not so much in respect of thine owne person as in respect of thy Kingdom and Gospel For covenant that is to say a Mediator and foundation of the covenant of grace To establish figurative terms taken from the peoples deliverance and return from Babylon V. 9. They shall namely mine elect being thus freed from sin and the world shal by my blessing be borne up in the way of their celestial calling and shal be preserved from all evil V. 11. I will make I wil cause men to come from all parts of the World to my Church and wil take away all things as may hinder their conversion V. 12. Of Sinim according to some they are a people towards the South where the wildernesse of Sin was Gen. 10. 17. Others think they were a Nation on the furthermost Eastern parts called formerly Sina now China V. 14. Zion namely the ancient Church in her greatest afflictions V. 16. Graven thee I wil ever remember thee and take care of thee see Cant. 8. 6. V. 17. Thy children thy former desolations shal be restored and recompensed by the calling of the Gentiles sodainly converted and joyned to thee in Spirit by the preaching of the Gospel And thou shalt be delivered from all thine enemies V. 18. All these namely the multitude of the converted Gentiles Clothe thee thou shalt by them be made renowned and glorious V. 19. Thy waste a figurative description of the unspeakable number of new members which shal be joyned to the Church under the Gospel V. 20. The children namely the Gentiles converted and regenerate in the Church The other namely the carnall Jewes V. 21. Desolate that is to say without a husband which is God Who by the Babylonian captivity had in a manner made a divorce with the Jewish Church V. 22. I will lift up I wil by my power cause Nations and Kingdomes to joyne themselves to the Church and contribute their favour and assistance for the upholding and increasing of it V. 23. They shall bow they shal submit themselves to Christs faith and Kingdom administred by thee Or they shal doe homage to Christ present in the middest of thee V. 24. Shall the prey an exaggeration of the Churches miraculous deliverance out of the hands of most powerful enemies who had good right to be Lords over it by reason of the victory which God had granted them over his people And by this figure is also signified the Churches Redemption from the divels tyrannie who worked with power Luke 11. 21 22. as executioner of Gods just vengeance V. 26. Feed them that is to say they shal consume and destroy one another Isa. 9. 20. CHAP. L. Vers. 1. WHere is that is to say O ye Jewes I have not cast off your Nation with which I had contracted matrimony neither have I subjected your particular persons unto bondage through mine owne rigour and hardnesse as under the Law it was lawful for the husband to put away his wife which was not pleasing to him though she was innocent Deut. 24. 1. and the father for poverty might sell his children though they were obedient Exod. 21. 7. 2 King 4. 1. but by reason of your publike and private sinnes Now this may be referred either to the captivity of Babylon or to the last rejection of the Jewes after Christs comming V. 2. No man namely for to receive me John 1. 11. A description of the Jewes rebellion against the voyce of the Gospell My hand doe not you know me to be sufficient to deliver you At my rebuke I am the same who formerly delivered you out of Egypt where I did the miracles here mentioned drying up the Sea causing the Fish to die in the rivers darkning the skie with thicke darknesse Exo. 7. 18. 10. 21. 14. 21. V. 4. The Lord my word is altogether divine directed to the comfort and salvation of afflicted soules Matth. 11. 28. and propounded by me through Gods expresse command and therefore for it am I hated and persecuted Christs owne words As the learned namely of supreame and divine learning and of celestiall doctrine He wakeneth he alwaies inspires me with his truth and mysteries and with ful knowledge and understanding Ioh. 5. 20. 8. 28 38. Col. 2. 3. V. 7. Set my face I have strengthened and encouraged my selfe in the execution of mine office against the hardnesse of the people and all other opposition see Jer. 1. 18. 15. 20. Ezek. 3. 8 9. V. 8. He is namely God the Judge approver and defender of my perfect obedience and righteousnesse is present to beare me up against all men V. 9. They all namely the wicked mine adversaries V. 10. Of his servant namely Christs servant Isa. 42. 1. In darknesse of afflictions dangers and perplexities Psal. 23. 4. V. 11. Behold but as for you rebels who thinke to escape my judgements with your carnal wit and your arts and inventions see what benefit you will reap by it for all shal be but in vaine This shall ye namely all these inevitable and irreparable evils CHAP. LI. Vers. 1. AFter righteousnesse namely true righteousnesse by faith in Christ not false righteousnesse by the merits of your owne workes Rom. 9. 31. 32. Looke unto that is to say you beleeving Jewes who will be but few in number at the comming of Christ the whole body of the Nation being rejected consider that your first parents Abraham and Sarah were alone when I called them and tooke them to me and yet I increased their posterity to an infinite number And from thence you may gather that I wil doe the like by you by joyning the Gentiles to my Church V. 2. Alone having no children and being out of hope of having any V. 3. Shall comfort raising her up by calling of the Gentiles out of the ruine she was fallen into by the apostacy of the Jewes Like Eden namely the earthly paradise Gen. 2. 8. V. 4. A Law I wil cause my Gospel to be preached through the World to be as it were a new Law and forme in the state and government of my Church Psa. 110. 2. Isa. 2. 3. Will make I wil firmely and inevocably establish the government of my Word and Spirit in the Church for a secure guid to bring it to eternal life V. 〈◊〉 My righteousnesse that is to say the effect of my promises my grace and bounty but especially the revelation of the Sonne of Gods righteousnesse which proceeded from and was appointed by God and is onely sufficient to appeare before his justice seate in justification of life to all beleevers Rom.
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
heart with joy in my grace and wil bring thee backe gloriously into thy Countrie overcomming all difficulties and lets and there thou shalt enjoy my blessings CHAP. LIX Vers. 4. NOne calleth there is none that doth lively oppose himselfe to the violences and deceipts that raigne amongst these people and doth maintaine Gods right which is violated and mans right which is oppressed They conceive they doe inwardly plot and outwardly execute all manner of mischiefe V. 5. They hatch they hatch all manner of wicked and pernicious thoughts which they endeavour to effect to bring to passe to the uttermost of their power And weave they weave fine deceipts which notwithstanding shall be to no effect nor purpose see Job 8. 14. He that eatâ—th they shal be deadly if they can bring them to perfection and catch some body in them V. 7. Are in their paths wheresoever they goâ— that is to say with whatsoever they meddle they overthrow and spoile every thing a phrase taken from torrents that overflow or from tempests V. 8. They know not as they are not inclined to peace so they neuer enjoy the sweet fruits thereof Whosoever goeth that is to say whosoever imitateth them Or whosoever frequents them findes no sweetnesse nor humanity in them but all manner of â—â—ercenesse and violence V. 9. Judgement that is to say God hath not defended our right against our enemies nor revenged us of them Justice that is to say he hath not done us any good or favour as to his people or children Vers. 14. V. 10. We grope being troubled and amazed we have not been able to take any good counsel or advice Dâ—â—â—late places in à most sad and mournfull condition see Psa. 44. 19. V. 11. We roare we make grievous complaints and lamentation with much impatience and despight V. 12. And our sinnes that is to say we are convinced in our consciences that we suffer these evils for a punishment for our sinnes Are with us our consciences lay them continually before us Or our consciences are yet burthened with them God hath not yet forgiven us nor blotted them out V. 13. Oppression against our neighbour and revolt against God V. 14. Judgement as Vers. 9. For truth that is to say all loyalty and equity is vanished from amongst the people and hath been banished out of the Land V. 16. And he saw because that through the peoples impenitencie their enemies have oppressed them and in their oppression Gods glory hath been wronged and neither they nor no man for them have made any intercession to appease the Lord with praiers and sincere confession God himselfe hath determined to shew his Grace and Power to defend his Churches cause as his owne And this must chiefly be understood of the everlasting salvation obtained by Christ. And wondred a phrase taken from men as Isa. 63 5. Mark 6. 6. V. 17. He put on the weapons which God hath used in this great worke have beene the affection he hath to doe his children good which is his righteousnesse and his revenge and jealousie against his enemies V. 18. The Islands namely strange Countries and enemies V. 19. The enemies namely the divel and all that take his part wil poure out a deluge of evils upon the Church see Psa. 124. 4. Revel 12. 15. The Spirit namely his strength and Divine power Or he meaneth that God will oppose spirituall means Forces and weapons against these assaults of the World and the Divel see 2 Cor. 10. 3 4. Ephes. 6. 13. 2 Thess. 2. 8. List up others he shall put them to flight V. 20. To them to all true beleevers which are the Israel of God according to the Spirit and faith who by their conversion shal make themselves capeable of Christs salvation and especially to the converted Jewes Rom. 11. 26. V. 21. As for me that is to say O my Church composed of true and penitent beleevers I will rejoyne my selfe in thee in Christ by the new covenant of grace and by vertue of it I will irrevocably and for ever give thee my Spirit and Word which are the Churches true goods Prov. 1. 23. Isa. 30. 20 21. Rom. 11. 29. CHAP. LX. Vers. 1. SHine the Italian be enlightned that is to say O thou Church change thy countenance and condition and in stead of thy former miseries and sorrowes shew thy selfe onflamed with joy by reason of the glorious deliverance which thy Redeemer hath purchased for thee V. 2. The darknesse termes taken from the darknesse which was in Egypt Exod 10. 21 23. To signifie that the whole World remaining buried in sinne ignorance and a curse the Church should alone enjoy the knowledge grace and blessing of God V. 3. Shall come that is to say shall be set in the way and directed to God and to eternall life by the Gospel of which the Church beareth the light Phil 2. 15. Of thy rising of the Christian Churches birth by the preaching of the Gospel V. 4. All they a figurative description of the calling of the Gentiles who shall in great multitudes come into the communion of the Church At thy side like unto sucking children The meaning is the great ones of the World shall assist and favour the conversion of the Gentiles see Isa 49. 23. V. 5. And flow the Italian and be enlightned that is to say glorified and made resplendent or enlightened with knowledge and spirituall judgement to acknowledge with admiration the effect of Gods grace and promises in this wonder Be enlarged with joy The abundance the Italian the fulnesse this is that which S. Paul calleth the fulnesse of the Gentiles Rom. 11. 25. V. 6. The multitude the people of Arabia and the bordering Countries shall come to thee in great bands to worship God and to consecrate themselves and all their goods to doe him service in his Church Gold and Incense that which was done by the wise men Matth. 2. 11. was a small essay of this prophecie V. 7. Kedar Ismaelites that lived upon Cattell Gen. 25. 13. They shall come the Italian they shall be offered figurative termes taken from the old manner of service to signifie the spirituall service under the Gospel according to the stile of the Prophets The House namely my Church where I doe manifest my selfe in my glorious effects and where I am likewise acknowledged and honoured V. 8. Who are these the Churches admiration V. 9. Surely Gods answer declaring the cause of this wonderfull concourse which will be the conversion to the faith Of Tarshish of the great Sea First the first comming shall 〈◊〉 by Sea as a more ready and easie way Figurative termes Unio the name namely in the Church where God doth manifest himselfe as it were by his owne proper Name V. 10. The Sonnes namely the Gentiles and their Princes being converted to the faith shall employ themselves for the establishment and advancement of the Church Zec. 6. 15. V. 11. Thy Gates I wil not for one time
is to say discomforted it being the gesture of women in great sorrow 2 Sam. 13. 19. CHAP. III. Vers. 1. THey say the Law of divorce forbiddeth the man who hath put away his wife to take her againe if she be married to another husband Deut. 24 4. and if there be adultery committed she must die Yet I have used no such rigor towards thee O my people for I have not destroyed thee for thine idolatries which are spirituall adulterie of the soule and am yet ready to receive thee into my covenant againe though I have once put thee away and thou hast joyned thy selfe unto other gods V. 2. Hast thou sat a description of such as give themselves over to idolatry under the figure of common strumpets which sat by the high way sides waiting for passengers As the Arabian that is to say a thiese and high way robber V. 4. The guide the title of a wise and loyall husband Prov. 2. 17. under whose conduct a young woman passeth over that dangerous age in honour and safety V. 5. Will he reserve the Prophets words exhorting the people to an holy repentance not in words but in deeds to reconcile themselves to God V. 6. Israel namely the Kingdome of the ten Tribes severed from Judah V. 8. Put her away like to a divorced woman which I had put away from my covenant and taken away from her the title of being my Church by the Assyrians 2 Kin. 17. 6. V. 10. And yet and to all her other sinnes to make up the measure she hath added the sin of impenitencie and hypocrisie V. 11. More then namely lesse guilty and faulty V. 12. Towards the North namely towards that quarter of the world whether the ten Tribes were carried into captivity V. 13. Scattered thy waies the Italian Prostituted thy selfe that is to say hast abandoned thy selfe to unlawfull conjunctions which the Hebrews call waies see Ezek. 16. 15 36. Others thou hast runne out and hast gon wandering without any shame or stay as Jer. 2. 23. V. 14. I am married that is to say I have made a firme covenant with you by vertue of which continually untill the end of the World I will call some converts from amongst you to the participation of my grace in my Church which hath been principally verified under the Messias Others because I have rejected you yet c. as Jer. 31. 32. V. 16. When ye be when the spirituall Israel which is the Church shall be encreased by the calling of the Gentiles and finally by reason of the conversion of the people of Israel the materiall Arke which is called Gods Throne shall be no more in use but God shall by his Word and Spirit dwell and raigne gloriously in his Church A prophecy of the abolishing of ancient ceremonies under the Gospel V. 17. To the name that is to say to God who shall plainly and as it were by his proper name manifest himselfe to his Church Isa. 60. 9. Imagination the Italian hardnesse or thought Num. 15. 39. Isa. 57. 17. V. 18. The house that is to say I will in Christ reunite all mine elect without any distinction of Nations disanulling all former enmities Ephes. 2. 14 15 16. This may also be more particularly understood of the last reduction of the Nation into one which was before divided into Israel and Judah as Isa. 11. 13. Ezek. 37. 16 22. Hof 1. 11. The Lâ—nd a figure of the Church in this World and of the Kingdome of Heaven after this life V. 19. But I said my will indeed is firme for to re establish you but true conversion is the onely means and necessary condition of it V. 21. A voyce a representation of the Israelites conversion as Zech. 12. 10. Upon high places peradventure he hath a relation to the custome which was to goe up to the tops of the houses upon occasion of some great publique mourning Isa. 15. 3. 22. 1. Jer. 7. 29. V. 22. I will heale I will free you from the punishments due therefore I will pardon the offence and amend the defect in your soules V. 23. From the hils namely from idols whose service was performed upon hils or high places Or from any other worldly high power A protestation of the converted Israelites that they will trust onely upon Gods grace V. 24. For shame the Italian for that shame full thing Baat and other idols are so called by way of abomination see upon Jud. 6. 32. Jer. 11. 13. Hos. 9. 10. The meaning is idolatry hath been the cause of our former calamities CHAP. IV. Vers. 1. REturne constantly and sincerely Then shalt thou not the Italian and wilt no more goe wandering that is to say through in constancie to follow sometimes one Idol and sometimes another for want of a firme resolution to stand to the performance of thy duty towards me V. 2. Thou shalt sweare that is to say thou shalt acknowledge and call upon the onely true eternall God an oath being a proofe of the Godhead which one worshippeth Psa. 63. 11. Isa. 19 18. 65. 16. The Nations thou shalt re-obtaine the ancient right and title to be called the stocke or body of the Church into which all Nations shal think themselves happy and honoured to be incorporate according to the promise Gen. 12. 3. 22. 18. V. 3. Breake up that is to say by a true contrition and repentance prepare your hearts to receive the seed of my word V. 4. Circumcise your selves put off your wickednesse and naturall corruption which was the spirituall truth of the Sacrament of the corporall circumcision Deut. 10. 16 30. 6. Col. 2 11 V. 5. Declare a representation of the generall uproare upon the eomming of the Chaldeans V. 6. Set up namely to give the signall V. 7. The Lyon namely Nebuchadnezzar V. 9. The Prophets namely the false Prophets which fed the people with vain predictions of peace Jer. 26. 7 8. 28. 1. Ezek 13. 2. 10. V. 10. Said I Jeremiahs words Surely thou hast that is to say is it possible that thou shouldest suffer this people to be deceived by false Prophets that have in thy name promised them peace and that thou shouldest grant their errour to take so much effect see Jer. 6 14. Ezech. 14 9. V. 11. A dry winde he seemes by this dry winde to meane the Northerly winde from which coast the Chaldeans came which kinde of winde is most violent and durable Job 37. 22. Prov 25. 23. Not to san the Corne in the floore for to that purpose are required moderate windes whereas 〈…〉 is boisterous and doth dissipate and disperse The meaning is this scourge will be to d 〈…〉 tion and not to correction V. 13. He shall come up namely the King of Babylon who is signified by this winde V. 15. For 〈…〉 c. the Italian fâ—r there is a voice that 〈…〉 that 〈…〉 y is greater tâ—â—n in Dan and pro 〈…〉 eth that it is more
from that which useth to be done to little children newly borne to shew that the people had no humane help nor assistance but were utterly forsaken in their misery Salted the Italian rubbed with salt salt being used about these little creatures to bathe and rub them to drie up cleanse and strengthen the body of the childe V. 6. I passed Hereby seemes to be shewne that God did not deliver his people presently but let them lie a long time in misery in Aegypt amidst sundry bloudy persecutions preserving them still alive and not suffering them to be destroyed which is signified by these reiterated words live in thy bloud V. 7. Thy breasts He continues the same figure of a maid that is now come to age to have a husband to signifie the time appointed by God to set his people at liberty and honour them with the title of being his Church and to make his covenant with them in Horeb as Cant. 8. 8. See Hos. 2. 15. Naked without any honour or defence being yet in misery and captivity in Aegypt V. 8. Spread An ancient ceremony wherein the husband in signe of the right of property which he obtained in his wife and for a pledge of his interchangeable duty of protection and love did when hee married her cover her with the skirt of his garment Deut. 22. 30. Ruth 3. 9. which was a figure of the righteousnesse innocency and merit of Christ which hideth all the blemishes of his Church from Gods sight and by this meanes gets the title of being her head Lord and husband which hath at all times been the foundation and summe of the covenant of grace I sware I made a solemne covenant with thee that I would take thee to be my people See concerning the time of the peoples marriage Ier. 2. 2. V. 9. Washed Corporally I tooke away from thee all signes and tokens of misery and of thy former oppression and enriched thee with my gifts and benefits And spiritually I purged thee from thy sinnes which are the uncleannesse of the soule in which man is borne and endowed thee with the graces of my spirit signified by the anointing which was commonly done after they had washed Ruth 3. 3. Luke 7. 44. V. 10. Badgers skin which were some way neatly dressed for to make handsome shooes Covered thee with a curious vaile which maidens bore over thy head V. 12. Thy forehead the Italian thy nose See touching this kinde of ornament Gen. 24. 47. Isa. 3. 21. V. 13. Didst prosper So high that thou becamest a great and glorious kingdome V. 15. Thou didst Thou art become presumptuous and bold by reason of the gifts which thou hast received from me and wouldest be no longer subject to me nor containe thy selfe within the chastity of my service and obedience but didst chuse to live a loose life Playedst the harlot Thou hast joyned thy selfe by unlawfull covenants and by imitation of idolatry to prophane people which thou hast drawne to thee by the greatnesse of thy state and the preheminence which thou hadst above other Nations Poured out Thou hast indifferently and impudently prostituted thy selfe See Ier. 3. 13. Ezek. 16. 36. His it was He might satisfie his lust as he would for thou gavest him free liberty to doe it V. 16. High place namely the Altars Chappels and Temples of thine Idols garnished with ornaments and rich tapestries which I had bestowed upon thee for thine owne use V. 17. Of men namely idols which were as adulterers to the idolatrous soules though there were many female idols also V. 19. Sweet savour burning those offerings as it were to appease the idols as God had appointed they should doe to him Thus it was All these things were notoriously knowne and verified and they are not to be denyed nor excused V. 20. Whom thou hast Who at their birth were mine by vertue of my covenant whereby the whole body of the Nation were as a wife to me and the particular persons as children wherefore thou shouldest have consecrated them to me V. 21. For them namely for the images of the foresaid idols V. 22. In all Thine unbridled idolatry hath been accompanied with an infamous ingratitude and presumptuous confidence that you could no more fall into your former miseries V. 24. Thou hast Like to an unchaste woman who after she hath used dishonesty privately with some particular men doth afterwards prostitute her selfe publickely in a brothell house whereby is meant idolatry that is commonly practised and allowed by publicke authority See Isa. 3. 9. V. 26. Committed fornication He hath a relation to the frequent treaties and covenants between the Aegyptians and them together with the acceptation and imitation of their idolatries See Ezek. 8. 10 14 and 23. 19. Great of flesh A figurative terme taken from the shamelesse desires of lascivious unchaste women Ezek. 23 20. to signifie that the power and wealth of Aegypt did entice the people to desire to adhere and be linked unto them V. 27. Diminished I have diminished thine estate and have taken away the abundance of my blessings from thee The daughters namely to the Cities and people See 2 Chron. 28. 18. Ashamed They detest and abhorre thine unconstant and wavering idolatry they holding themselves constant to their ancient idolatry which was at first established See Ier. 2. 10 11 33. V. 30. Weake Weakened and melted in spirituall lust which worketh the same offect in the soules as bodily lust doth in the bodies extinguishing all manner of vertue in them and effeminating them to a base and sensuall esteem of God and his service and weakening the true worship of him in spirit and truth Imperious that is to say licentious unbridled and incorrigible that taketh liberty to doe what she pleaseth V. 31. Thou scomest the Italian For thou despisest as much as to say thou hast not been sought after nor solicited nor rewarded nor paid but thou thy selfe hast solicited and paid thine adulterers which in a woman is the extreame of impudency See 2 King 16 7 8. 2 Chron. 28. 21 Isa. 36. Hos. 8. 9. V. 34. In that No body hath desired nor solicited thee so is the sinne of the people aggravated who without any bodies inducement of their owne proper motion were run into idolatry See Ier. 31. 32. V. 36. Thy filthinesse Heb. thy poison that is to say the infamous fluxes of whores The meaning is thou hast sinned without shame and I will punish thee with infamy and disgrace even by them with whom thou hast sinned V. 37. Loved most constantly and to the end like to the Aegyptians hated namely the Babylonians against whom the Jewes tooke part with the Aegyptians Ezek. 23. 22 28. V. 38. That shed that doe murther the children which they bring forth v. 36. give thee the Italian punish thee or I will make thee all bloud V. 39. Eminent place the Italian thy brothell namely the City of Ierusalem it selfe or the whole state where idolatry had
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
which lived in those dayes Others that it is a fained name to signifie the qualities of Gods people as well in grace for it may signifie perfection as in judgement for it may be taken for the end or finall extermination Diblaim the reason of this name which seemes also to be figurative is very obscure Some have held it to be the name of some wildernesse Ezek. 6. 14. to shew the Churches wretched beginning in its own nature As Cant. 3. 6. Ezek. 16. 7. V. 4. Izreel it seemes that by those three Children was figured the ruine of the kingdome of the ten Tribes which was effected at three severall times The first was when the progeny of Jehu was extinguished 2 Kings 15. 12. The other two was when the King of Assyria did invade them 2 Kings 15. 29. 17. 3 6. The blood namely the executions done by Jehu in Izreel 2 Kings 9. 24 31. 10. 11 17. which were commanded by God for the re-establishment of his service which Jehu not performing they are imputed unto him for so many murthers See 1 Kings 16. 7. Will cause to cease for by the rooting out of the line of the line of Jehu the kingdome of Israel receaved such a wound that it could never rise againe V. 5. Breake I will beat down the power of Israel I will take away from them all means of defending themselves and of subsisting against their enemies by the losse of some battell or by some other accident not mentioned in Scripture In the valley of which See Josh. 17. 16. Judg. 6. 33. V. 6. Lo-ruhamath that is to say one of whom no mercy is had Rom. 9. 25. But I will because I have pardoned them enough already V. 7. Of Judah in which the covenant remained and the service and Church of God By the Lord by my selfe miraculously or by vertue of the everlasting Son of God perpetuall Head and Saviour of his Church V. 9. Lo ammi that is to say one that is not my people Rom. 9. 25. Your namely your God according to the enterchangeable condition of the covenant V. 10 The number this may be understood of the increase of this people in all their dispersions untill the time of their conversion In the place the Italian Instead that is to say by the Gospell which they shall at last receive they will obtaine a more firme covenant and conjunction with God being made not onely his people and subjects but his children by adoption of grace and regeneration of Spirit and holy spirituall liberty V. 11. The children that is to say at the last all Israel shall acknowledge and accept of Christ for their head and shall be altogether re-united to his Church Rom. 11. 12 15 25. 2 Cor. 3. 16. See Isay 11. 13. Jer. 3. 18. Ezek. 37. 16 22. Come up they shall separate themselves from the world to joyne themselves to the Church and so goe on the way to the Kingdome of heaven The day That time shall be admirable by reason of the gathering together of the Israelites which before seemed rather to be an Izreel that is to say a people dispersed by God then an Israel CHAP. II. Vers. 1. SAy yee unto Thou Hosea and all other believers which are amongst these people doe not hold them to be altogether rejected to forsake them to their owne lusts but call them to repentance setting before them what is the duty of Gods people signified by Ammi that is to say My people towards whom God hath not yet shut up the entrals of his mercy which is signified by Ru-hamah V. 2. Plead with Reprove the body of your Nation openly She is not She doth not keepe her faith which she hath promised me and I have already good cause to put her away which I forbeare to do through my great patience Let her therefore put away Let her dispose her selfe to true chastity and spirituall purity using no more lascivious baits and practices to draw prophane Nations on to trade with her in Idolatry see Jer. 2. 33. and 4. 30. V. 3. Lost I strip her Lest I take away from her all my bodily and spirituall graces and bring her to extreme misery see Ezek. 16. 39. and 23. 26 29. She was borne See Ezek. 16. 4. With thirst that is to say With the scorching heat of my wrath not tempered with any grace or comfort Jer. 2. 15. Ezek. 22 24. Amos 8. 11 13. V. 4 Upon her children Namely Upon the particular members of this people Of whoredomes that is to say Bastards having no part in the regeneration of the heavenly Father to holinesse of life but being altogether corrupted like their mother see John 8 44. V. 5. My lovers Idols and Idolatrous people by whose gift and benefit and not the true Gods I have plenty of all good things v. 8. 12. See Jer. 44. 17. V. 6. I will hedge I will enclose her up with difficulties and extreme distresses that shee shall not be able to run out at her owne pleasure see Job 3. 23. and 19. 8. Lam. 3. 7 9. V. 7. She shall follow She shall seeke for favour and aid at their hands but all in vaine they shall all forsake her and shall change their ancient love into mortall hatred Jer. 2. 36. Ezek. 16. 27. To my first namely to God V. 8. Which they In making of Idols or in serving and honouring them see Ezek. 7. 20. and 16. 16. Hos. 8. 4. V. 9. In the time namely At the time which I have appointed or in Harvest-time and Vintage-time I will take away her increase of corne and wine and give it for a prey unto her enemies V. 11. Her feast dayes Which were dayes of publike rejoycing Numb 10. 10. and were observed even amongst the ten tribes in imitation of those of Judea 1 King 12. 32. V. 13. Decked her selfe A terme taken from lascivious women which decke themselves to allure men whereby are meant the Israelites prophane pomps in their Idolatries V. 14. Therefore Because she hath quite forgotten me and will never be converted of her selfe I will prevent her by my mercy recalling her mildly by my Gospel Which is referred to the last conversion of Israel And bring her I will bring her unto me bringing her home from her banishment through many miseries as I brought my people out of Egypt into the land of Canaan through the wildernesse V. 15. From thence namely From the head of the wildernesse The meaning is that as my people comming out of the wildernesse came into a most fruitfull countrey so mine elect comming out of an extreme spirituall misery shall enjoy mine abundant blessings Others translate it from that time forward The valley of Whereof mention is made Jos. 7. 26. Isa. 65. 10. It was a most fruitfull place at the entrance of the countrey so soone as they were come over Jordan and by it are meant the first favours which God bestowed on his when they enter into his
Church which are to them certaine pledges of the increase and accomplishment of them Of her youth See Jer. 2. 2. Ezek. 16. 60. V. 16. Baal the Italian My Baal Baal indeed signifieth husband also But because this name had beene prophaned by being applyed to Idols the Lord his meaning is That all contagion and mixture of Idolatry should be cut off from his service V. 18 A Covenant A figurative description of the Churches spirituall peace under the Gospel V. 19. Betroth thee I will re-establish my covenant of grace with thee not onely to observe that faith which is required in all covenents but also to forgive thee thy sinnes and not regard thine unworthinesse V. 20. In faithfulnesse the Italian In truth With an invariable faith and constancy to maintaine and keepe my Covenant of grace with mine elect notwithstanding all their defects Zech. 8. 8. Rom. 3. 3 7. V. 21. I will heare the Italian I will answer I will cause my blessing to glide along according to the order which I set in the creatures which I will re-establish for the salvation of my Church V. 22. Jesreel namely My people which Hos. 1. 4. had been called Jesreel by way of threatning and of curse but here it is changed into a sense of grace and promise for Jesreel may also signifie Him whom God soweth or shall sowe V. 23. Sow her I will people the world with the spirituall progeny of mine elect and believers Jer. 31. 27. Zek. 10. 9. Upon her tha the Italian Vpon Lo-ruhamab that is to say My people meant by these names Hos. 1. 8 10. CHAP. III. Vers. 1. GOe get For a signe that God had oftentimes renewed his Covenant with his people forgiving them their sinnes which were past as especially under Jehu his raigue 2 Kings 9. 10. Love This must also be understood the same way and in the same sense as Hos. 1. 2. Flaggons of â—â—ne He intimates their dissolute manner of living which is the ordinary companion of Idolatry see Exod. 32. 6 1. Cor. 10. 7. even as corporall fornication drawes gluttony and drunkennesse along with it V. 2. I bought the Italian I got me He hath a relation to the ancient custome by which husbands did give dowries for their wives Gen. 29. 18. 27. and 34. 12. 1 Sam. 18. 25. For fifteene This so small price seemes to signifie that although God did in some manner hold on his Covenant with the ten tribes yet he communicated but some small parcels of his graces unto them bestowing the whole plenty upon Judah V. 3. And I said namely after she had gone astray Thou shalt abide that is to say I will separate thee from mee for some time keeping thee as it were shut up to hinder thine unstaâ—dnesse untill such time as I take thee to me againe as I intend to doe not putting thee away from mee for ever V. 4. For the By this figure I will have thee to set forth the state of thy people which for their Idolatries shall be seperated from the grace and communion of their God without any Kingdome or forme of common wealth and without any exercise of true Religion or yet of Idolatry untill the time of their conversion to Gods grace by the Gospel Ephod The name of a Priestly garment Exod. 28. 4. under which is comprehended all the service of the Church V. 5. David namely The Messias the Son of David according to the flesh see Jer. 30. 9. Ezek. 34. 3 24. This is opposite and contrary to the sep ration of the ten tribes from the Kingdome of Judah CHAP. IV. Vers. 1. THey breake out Others they commit thefts And blood every thing is full of murthers V. 3. Shall the land A description of an extreme and universall desolation as Jer. 4. 25. and 12. 4. V. 4. Yet let no man Notwithstanding these great and publique sinnes in which the false Prophets doe flatter and sooth up the people Let not the true Prophets prophane my Word by speaking it to these obstinate and hardened rebels I will contend with them by effects and punishments and no more by words and reproofes So this agreeth well with what was spoken v. 1. Th tâ—st ive That undertake to withstand Gods right whilest the high Priest declares unto them Deut. 17. 12 and is the last degree of boldnesse see Rom 2. 8. and 10. 21. V. 5. Shalt thou fall He directs his speech to each particular person among the people In the day These words in the day and in the night doe seeme to intimate a continuance of ruine Others translate it to day that is to say within a short time The Prophet namely all the false Prophets Thy mother All the whole body of the Kingdome and Nation V. 6. For lacke For of themselves have no lively light of my Word and they will fully put out that which I present unto them and doe refuse all manner of instruction Isa 5. 13. Thou hast This seemes to be specially directed to the Priests and other Ecclesiasticall persons whose chiese duty is to teach and instruct See Deut. 33. 10. Mal. 2. 7. V. 7. Increased namely In dignity and authority for this is also referred to the Porters V. 8. They eate They fatten themselves with the sacrifices which my people offer for their sins and are greedy after Them and take no care of their conversion V. 9. There shall be They shall be also taken in the generall desolation without any difference or respect borne to their office V. 12. Aske councell In steed of seeking after Gods Oracle to have counsell given them in difficult cases Their stocks namely Their Idols made of wood Their staffe Some thinkes he hath a relation to an antient manner of divining by staves and rods Others doe hold that here are meant the South-sayers and Magicians rods as Exod 7. 12. The spirit namely The inclination and affection to Idolatry kindled in the heart of man by the evill spirit see Isa. 44. 30. V. 13. Your daughters I will punish your Idolatry by abandoning your daughters and your spouses to an infamous and unbridled lust which shall not be repressed by the Lawes or Magistrates punishments nor amended by mine see Amos 7. 17. V. 14. Are separated From me cutting themselves off from my covenant and communion by joyning themselves to Harlots which were excommunicate from amongst Gods people Prov. 2. 16. and 6. 24. See of this separation Prov. 18. 1. Ezek. 14. 7. Hos. 9. 10. Jude 19. V. 15. Unto Gilgal In this place whereof see Jos. 5. 9. and 12. 12. Amos 4. 4. Beth-aven It is the same as Bethel but because Bethel signifieth House of God Gen. 28. 17. And that this place had been prophaned by the Idolatrie of the Calves 1 King 12. 29. The Prophets do often call it Beth-aven that is to say The house of an Idoll or the house of vanity Hos. 5. 8. and 10. 5. being that neer unto Bethel there was another high
against the people of Israel for to destroy them See Ezek. 16. 37. A little the last evils which they shall endure shall be so extreame that the burthen of the Tribute which they paid to the King of Assyria wherewith they have found themselves so much oppressed 2 King 17. 3 4. shall be esteemed but a very light thing Of the King of the greatest Monarch of the World 2 King 18. 19. Dan. 2. 37. V. 11. Because Ephraim because my people would commit idolatry without any end or measure I have given them over to doe so because they might heap up their measure V. 12. The great things namely the admirable and precious Revelation and Doctrine But they were they have contemned them as if they had been things which no way concerned them V. 13. They sacrifice in their sacrifices of Thanksgiving whereof a certaine portion was assigned to them that offered them to make their sacred Feasts therewith they never had any regard to any devotion towards me but regarded onely their owne bellies so that it is no longer a sacrifice but prophane flesh See Jer. 7. 21. They shall return◠hoping to be relieved there they shall be made slaves againe as they had been formerly Jer. 44. 12. Hos. 9. 3. according to the threatening Deut. 28. 68. V. 14. His Maker that created them as concerning nature and hath afterwards made them his people through his Covenant of grace Psal. 100. 3. Isa. 29. 23. Eph. 2. 10. Temples to Idols or to the true God but against Gods commandement who approved but of one where he had placed the signes of his presence Upon his Cities putting their trust in them for their deliverance and safety Isa. 22. 8 9. CHAP. IX Ver. 1. REjoyce not presuming that thine Idolatry shall scape unpunisht or that God will cause it to prosper as it happeneth to other prophane people See Ezek. 20. 32. Amos 3. 2. For thou that which in other Nations is but meere ignorance in thee is meere Apostasie and rebellion Thou hast loved thou hast prostituted thy selfe to a loose idolatry like to acommon whore that goeth a whoring up and downe the threshing floores Or he doth meane some particular kinde of idolatry which was used in the time of harvest and threshing as if they would have acknowledged their increase to come by their Idols goodnesse Hos. 2. 5. V. 3. Uncleane things being not able by reason of their misery and slavery to observe the distinction of meats which was appointed by the Law Or being also oftentimes constrained to eat things consecrated to Idols V. 4. Offer wine all their sacrifices and offerings being prophaned by their impi 〈…〉 are rejected by God and they themselves in stead of being sanctified by them are polluted thereby as they should be by funerall and mourning feasts whereof see upon Deut. 26. 14. For their they offer sacrifices to me only to make their feasts thereof Hos. 8. 13. Zech. 7. 6. Let them therfore keep them as a common kinde of flesh and not offer them to me through hypocrisie as if they were holy V. 5. What will ye doe when I shall have destroyed you and driven you out as he shall say hereafter shall take away from you the meanes of feasting as you doe at this present abusing my feasts the rejoycing at which should be altogether holy V. 6. They are gone he represents their flight and exile as a thing that had happened already Destruction by their enemies Shall possesse the Inhabitants being driven out or dead all manner of wilde beasts shall grow up there V. 7. The Prophet namely the false Prophets who faine themselves to be inspired by God and flatter the people feeding them with vaine hopes The great hatred namely of God against you V. 8. The Watchman namely the faithfull Prophets who are the Churches Watchmen Isa. 21. 11. and 62. 6. Ezek. 3. 17. are dead and gathered up into their heavenly rest The false Prophets which are now living are so farre from keeping it from ruine that they drive it and cast it downe head-long into it And hatred the Italian and cause of hatred the chiefe occasion of Gods wrath and of the reprobation of Gods people who are as it were his family In the house as Hos. 8. 1. V. 9. Deeply totally to the bottome as Isa. 31. 6. V. 10. I found I tooke great delight in my people in their first beginnings even as if a traveller should finde grapes in a deseit place or some rare fruit that were ripe before the season See Isa. 28. 4. Mic 7. 1. but they were quickly stained with idolatry in which you doe yet persevere at this time At her first time when the Fig-tree first begins to bud They went to to commit sornication by idolatry Numb 25. 3. Separated from God to goe after idols Hos. 4. 14. That shame idols are so called by way of abomination Jer. 3 24. and 11. 13. and especially Baal-peor whose shape and worship was most obscene According as like unto the idoll V. 11. Their glory which consisted chiefly in their great number wherewith God hath blessed them and raised them to be the chiefe of the ten Tribes See Gen. 48. 19 From the birth by the sudden death of their children so soone as they shall be borne or so soone as they shall be formed in the wombe or so soone as they shall be conceived or before by the barrennesse of the mothers V. 12 Bereave them By a violent death Job 27. 14. V. 13. As I saw the Italian Whilest I looked upon him that is to say Whilest I favoured and blessed him Tyrus A very faire and magnificent City Ezek. 26. and 27. 28. Bring forth Yeelding to the enemy who shall put them to death or bringing them forth to battell V. 14 Give them I desire this for a favour at thy hands namely That thou cause them not to be brought forth into the world or that thou suffer them not to be brought up rather then to cause them to perish thus wretchedly after they are growne to ripe yeeres V. 15. All their namely A great part of their Idolatries and other offences I will drive I will no longer take them for my children V. 16. Is smitten As by fire or thunder from God whereby all power of recovering themselves shall be taken from them and if they doe multiply in children I will curse them and root them out CHAP. X. Vers. 1. AN empty Vine After they have been desolated and preyed upon by their enemies or deprived of my favour and laid waste like a wildernesse I have in part restored them and have made them to prosper but the more I have blessed them the more they are become Idolatrous V. 2. Is divided Having taken away the spirit of peace and concord from them he hath given them over to seditions factions and frequent murthers of Princes which will cause the utter ruine of the Kingdome see 2 Kings 1◠10 14 25 30.
that is to say receaved from God in a prophetick vision V. 2. How long the Prophets lamentation for the great sinnes of the people which God seemed to passe over or tolerate Violence either generall against good men or particular against the Prophet V. 3. Strife chiefly against those Prophets which reproved them See Jer. 15. 10. Hos. 4. 4. V. 4. Therefore thy great patience O Lord causeth thy law to be as it were disarmed of her terror and be of no strength nor authority with these wicked men and be no more publickly used Iudgement all the course of publick justice is broken off Compasse about for the wicked doe besiege good men by reason of their multitude credit and power justice suffereth violence and is not exercised with liberty and righteousnesse V. 7. Their judgement they receave no law nor assistance from any their reason is their will and the execution in their power V. 8. More fierce the Italian Ravenous Heb. sharpened or fleshed V. 9. Their faces they shall overthrow and dissipate all whatsoever shall come against them as this tempestuous winde doth V. 10. Heap dust the Italian Make terraces peradventure he meanes to shew the easinesse of the conquest As if the Chaldeans should doe it as it were in a pastime as little children do make trenches and forts in the dust V. 11. Then shall namely when their greatnesse is come to the height V. 12. Art thou not the Prophets words to God in the name of all the people Mine holy one the onely sacred Deity which I adore him whom I onely acknowledge to be holy amongst all other Gods which are but impure Idols that pollute the soule We shall not thy Church cannot perish seeing it is joyned to thee who art everlasting by a covenant which importeth communication of grace and of life and of glory See Psal 102. 28. 118. 17. Lam. 5. 19 20. Mat. 22. 32 Ordained them it is true that thou hast established that great Empire to punish thy Church 2 Kings 19. 25. Isay 10. 5 6 7. but not destroy it as it endeavoureth to do by an extreame tyranny contrary to thy nature and will V. 13. Canst not look patiently without punishing it The wicked namely the Chaldeans who are unjust in oppressing thy people who never offended them and immoderate in the execution of thy judgements which they do not regard and are more wicked then those whom thou punishest by them V. 14. Makest men hast thou forsaken Nations and States like fishes and such like beasts which are his that can first take them V. 16. They sacrifice instead of acknowledging all their greatnesse to proceed from God and giving him thanks and serving him they attribute it to themselves and to their industry understanding and valour See Isay 10. 13. V. 17. Emptie wilt thou O Lord suffer them after so many faults and impieties to enjoy their oppressions and endlesly continue in them CHAP. II. Ver. 1. I Will stand the Italian I did stand phrases taken from watches which were in strong and guarded places as Isa. 21. 8. The meaning is by prayers meditations and lifting up of my minde I did desire of God some Propheticke Revelation whereby I might be taught how to answer to that which prophane and weake persons might oppose against Gods providence which doth so far favour these wicked Caldeans Will say or will speake unto me namely by internall Revelation See Hos. 1. 2. V. 2. Make it plaine See Isa. 8. 1. and 30. 8. V. 3. Is yet I have not yet taken away the gift of prophâ—â—ye from my people by which I will cause them to know not only such accidents as doe trouble them but also what shall happen untill Christs comming which is called the time of the end of the Law See Dan. 10. 14. V. 4. His soule which the remedy against these calamities of the Church is not to seeke out places to secure themselves from Gods hands As the Jewes did when they went into Egypt and other places and there perished Now much lesse to separate themselves from the communion of the Church by Apostasie these are only damnable errours of the carnall sense which God reproveth But good soules having no other help shall by a lively faith in God be maintained in the true spirituall life which is the conjunction with God and the feeling of his grace and shall be defended from any thing as may hurt their salvation Iâ— lifted up the Italian withdraweth the Hebrew word is so expounded by Saint Paul Heb. 10. 38. and indeed signifieth save himselfe and hide himselfe in a strong place V. 5. By wine If I blame my people that thinke to save themselves by their cunning how much more shall I condemne the Babylonians who drowned in pleasures and made drunke with prosperity doe boldly contemne my threatenings He seemes to have a relation to Belshazzars drinking feasts Dan 5. or to the taking of Babylon in a night of great dissolutenesse Isa 21. 5. Jer. 51. 39. Who enlarâ—eth hath been inâ—â—amed with an insatiable desire and ambition But gathereth bringeth them into his subjection and maketh a prey of their goods Isa 10. 13. V. 6. With thicke namely with earthly riches the desire of which is the exchange of the soules losse or a burthen which overcommeth him and smothereth him alive V. 7. That shall namely the Persians and Medes Isa. 21 2. Jer. 50 and 51. Biâ—e thee A phrase â—aken from hunting dogs V. 8. Of the City that is to say Jerusalem especially V. 9. To his house to increase and establish his estate so that he might be out of all danger V. 11. Shall cry as it were to witnesse that thou hast built thy house with violence and rapine The beame the Italian the brick wherewith they ordinarily built their houses in Babylon with timber amongst it Gen. 11. 3. Others the morter which comes almost to the same sense V. 13. It is not who can make any question but that the ruine of Babylon to the foundation and increase of which so many Nations for so many ages had contributed their labour is a singular worke of Gods vengeance V. 14. The glory by the just and powerfull punishment of his enemies V. 15. That putteth this may be understood in the proper sense of the dissolutenesses of the Babylonian Court amidst the which they did filthy and dishonest acts Or figuratively of the dishonest practises by which the Babylonians drew in other Princes and Nations for to spoile them and bring them into ignominious slavery V. 16. Drinke thou of the cup of Gods wrath Jer. 25. 26 27. Be uncovered be a shamefull spectacle Spewing A terme taken from drunkards feasts which doe spoile the most adorned and beautifull places The meaning is Gods judgements shall carry thee into unworthy and infamous acts V. 17. The violence as he that felleth Trees in a Wood is oftentimes crushed by them so thine oppressions and violences will cause thy ruine
to feare the foresaid want of raine because of the yearly overflowing of Nilus but therefore instead of that it is threatned wâ—th everlasting burnings V 12. V. 20. Vpon the bels the Italian The â—osses having spoken of the horses overthrow and other cattell of the enemies V. 15. He addeth to make up the measure that all their spoiles even the deckings of their furniture if they were of metall should be consecrated to God to make utensiles for his service wherein he seems to have a relation to that as Gideon did Judges 8. 26. The meaning is God shall convert to his service in his Church all such things as before was imployed against him The pots made of these bosses The meaning is that there shall be frequent sacrifices of thanksgiving of which some parts were dressed in the Temple in the Kitchins belonging to it Ezek. 46. 22. 23. for the sacred feasts 1 Sam. 2. 15. And all this must be understood of the spirituall service which should be in the Christian Church described by the ancient ceremoniall service as Isay 60. 7. and 66. 23. Mal. 1. 11. The bowles which were in very great number for to receive the blood of the sacrifices and to make the sprinklings See 2 Chron. 4. 8. Ezr. 1. 9. V. 21. Every pot he seemes to meane that the spirituall service shall be yeelded to God every where even in the most ordinary actions of a Christian life There shall be no more God shall cleanse his mysticall Church composed of true Beleevers and Elect from the mixture of all profane persons See Isay 35. 8. Joel 3. 17. Canâ—nite or Merchant he seemes to have a speciall relation to the abuse of Merchandizing and selling which was used in the Temple Mat. 21. 12. John 2. 15. The Booke of the Prophet MALACHI ARGUMENT BEcause there is no mention made elsewhere of this Prophet and that this name Malachi signifieth an Angellor a Messenger Some have thought this to be no proper name but a name of Office and that thereby may be meant Ezra or Haggai who is so termed Hag. 1. 13. But howsoever it is likely that he was the last of the ancient Prophets and was imployed as well to correct the present vices of his time as also to direct the faith and hope of beleevers to the promised Messias which is the twofold end of almost all the Prophets Now He prophecying after the restauration of the Temple and after Haggai and Zechariah It seemeth he goeth on to the reformation of what was yet corrupt and defective after the ministry of those other Prophets as well in Gods service as in their life and conversation And first he represents unto the people their free Election the only ground of their subsistency and preservation and doth reprove and threaten them because they did evill performe their parts of the Covenant of grace through their wickednesses contempts and prophanations of Gods service and other iniquities of all sorts as false oathes sacriledges blasphemies disloyalties and mixing themselves in unlawfull marriages injustices and viclences Vices which were predominant not only in the common sort of people but in the Priests and Levites also and calleth them to repentance by meanes of which they should feele Gods grace and blessing which he assuredly promiseth to all beleevers especially at Christs comming which should shortly follow Saint John Baptist being to come before him and should bring salvation and mercy to repentant sinners and judgement and destruction to the wicked with the abolition of all the old Ceremoniall service to give place to the spirituall only which should be dispersed all the world over by the calling of the Gentiles CHAP. I. Ver. 1. THe burden A Commission for a prophecye of reproofes and threatenings See Isa. 13. 1. To Israel that is to say to all the people of severall Tribes which were returned from Babylon V. 2. Was not Esau consider the principall effect of my love in that of my meere grace I have chosen you to be my people in your father Jacob reproving Esau his brother equall in all things to him Whereupon all my benefits have dropped downe upon you namely your preservation deliverance from captivity and re-establishment whereof the Edomites have not been partakers V. 3. I bated I have given him no part in my grace and have left him as a sinner and corrupted under my wrath and judgement which I have also shewed in his irreparable destruction which hath not befallen you nor cannot befall my Church which hath alwayes a remainder and an issue out of her evils Jer. 31. 36. Dragons which have their dwelling in desart and unfrequented places V. 4. We are if they beleeve they shall be restored out of their calamities as you out of your desolations which have befallen you by the Caldeans they shall finde themselves deluded Jer. 49. 7. 17. V. 5. From the border even from his holy Temple the place of his abode from whence he sheweth the glory of his power to the destruction of his enemies V. 7. Pollutâ—â— not lawfull nor acceptable being defective Lev. 22. 20. Deut. 15. 21. Bread the Italian food See Lev. 3. 11. and 21. 6 8. The Table namely the Altar â—zek 41. 22 and 44. 16. The meaning is the Temple and the Altar since the returne from captivity are so wretched and so different from the ancient splendor which they were in that they doe not deserve to have such exact care taken of the beasts which are offered there as formerly in the first Temple See Zech 4. 10. V. 8. Is it not in your prophane conceit Or is it not evill To thy Governour as Zerobabel Nehemiah and others under the Persian Empire who had their provision assigned them upon the people Neh. 5. 14 15. V 9. Pray being prophane contemners of his service as you are thinke you that God will or can heare your prayers V. 10. Who is there my service is so farre contemned by you that you have even neglected to shut the gates of my Temple there being Porters which belonged thereunto Doe ye kindle I doe recompence you largely for your service by tythes first fruits offerings c. V. 11. From the seeing my service is so much despised and growne so degenerate amongst you carnall Jewes I will call the Gentiles under the Messias to my knowledge who shall yeeld me a true worship in Spirit and truth whereof this Ceremoniall worship is a figure as Isa. 66. 23. Zech. 14 16. Mal. 3. 4. See John 4. 21 23. V. 12 Prophaned it dishonoured the name of God bearing no respect nor obedience to what he hath commanded Is polluted the Altar hath bin spoyled by the Caldeans and the sacrifices which are offered upon it are not done with the ancient Majesty and holy pompe The fruit whereby is meant whatsoever is offered upon the Altar V. 13. Ye said and though you doe me but little service and that after an evill manner yet you complaine of
it as if it were a great burden to you Torne by wilde beasts V. 14. The deâ—eiver that doth not proceed plainly nor directly in Gods service but hath a regard to his so did avarice A male without any blemish aâ—coâ—â—ing to the Law of burnt offerings Lev. 1. 〈◊〉 10. because that in sacrifice of thanks-giving females were also accepted of Leviticus 3. 1. 6. CHAP. II. Ver. 1. COmmandement to procure the purity and entire observance of my worship V. 2. Your bâ—essings namely the goods which you have through my bounty V. 3. I will corrupt that is to say I will curse them and cause them not to increase Spread dung I will make you abject and abominable v. 9. and will degrade you from your sacred honour putting you out from before me as the dung of sacrifices which were offered in great number upon festivall dayes was carried away out of sight See Lev. 4. 12. V. 4. Might be that the Priesthood might remaine in his race with my favour and blessing as I formerly promised as it were by an especiall Covenant V. 5. My Covenant the Tribe of Levi and especially Aaron and some of those who were presently after him enjoyed the honour of this Office with all manner of blessing length of life and prosperity See Neh. 13. 29. V. 6. The Law he expounded and taught my Law in righteousnesse and truth Iniquity no false doctrine evill life or unjust judgement In peace in an humble and quiet obedience without any rebellion which is alwayes turbulent V. 7. The Messenger or Embassadour of the reconciliation between God and men Eccl. 5. 6. Hag. 1 13. 2 Cor. 5. 20. and a Minister and instrument of the great Angell of the Covenant which is Christ Isa. 63. 9. V. 8. To stumble namely by your evill example or for want of instruction or giving them occasion to disdaine Gods service by reason of the Ministers wickednesse See 1 Sam. 2. 17. Jer. 18. 15. V 9. Have been partiall to favour or to wrong men you have subverted my Law either in the Doctrine or in Judgements Ezek. 22. 26. Zeph. 3. 4. V. 10. One Father namely the heavenly one which is God or in the flesh namely Abraham One God that is the generall foundation of all justice amongst men who are of one and the same nature though of different qualities and conditions And must all answer before Gods Judgement Seat as his creatures See Job 31. 15. The Covenant not only naturall right but the spirituall right also of being the children of God through grace V. 11. Hath prophaned have dishonoured that holy name of Gods people which they beare and all other sighes of his Covenant by which God had sanctified them to himselfe separating them from prophane Nations Of a strange namely Idolatrous women of Heathen Nations V. 12. The Lord he speaks to the Priests and Levites who had also sinned in these forraine marriages Ezra 9. 1. and 10 18. Neh. 13. 28. and this threatening seemes to be directed to them who should not willingly submit themselves to the reformation of this fault appointed by Ezra or to those who should hereafter fall into the like The Master and the Scholler the Italian him that watcheth and him that singeth he meanes the Porters and singers of the Temple The meaning is that either by death or by excommunication from out my Church I will cause both him and all his posterity to be uncapable of having any such sacred Office See Neh. 13. 28. V. 13. Done againe you have not only married strange women but have also afflicted your owne lawfull wives adding cruelty to prophanenesse Covering you have caused your poore Wives to poure out dolefull lamentations before mine Altar which are like a thicke cloud that will not suffer your offerings to be looked upon nor accepted by me V. 4. Witnesse of the matrimoniall promises made as it were in his presence by calling upon his name See Prov. 2. 17. Of thy Covenant thy first lawfull wife with whom having spent thy youthfull dayes thou now beginnest to contemne and hate her in her old age V. 15. Did not he did not God in the beginning create Adam alone out of whom he framed Eve to be his wife without creating any more women for one man or more men for one woman Shewing thereby that as he appointed Matrimony by one only Law of lawfull conjunction it likewise ought to be of one with one and two in the same flesh Gen. 2. 23 24. Mat. 19 4. Yet had he he could if he would have created more living persons at once He might seeke Gods chiefe end in this proceeding was That the posterity might be sanctified being borne in chaste wedlocke according to his appointment whereas it is defiled by all manner of unlawfull conjunctions To your Spirit as your life and salvation of your soule is deare to you Treacherously defrauding or otherwise abusing his lawfull wife for concubines V. 16. Putting away if the husband doth diffame and disgrace his wife it were more tolerable for him to make use of the permission of divorce Deut. 24. 1. then for to keep her and afflict her by the meanes of strange women Covereth let him use the civill remedy of divorce which is but a politicke coverture of iniquity Mat. 19. 8 9. so the Holy-Ghost condemneth divorces in conscience though God did tollerate them in a politicke way V. 17. Wearied grievously and intolerably offended him See Mal. 1. 13. Every one saying that God favoureth the wicked or if it be not so why doth he leave them unpunished and in the meane while afflicteth good men Mal. 3. 15. CHAP. III. Ver. 1. MEssengâ—r my servant or Embassador Mal. 2. 7. Here is meant John the Baptist. Shâ—ll prepare by his preaching he shall prepare mens hearts for to receive Christ taking away all lets of hypocrisie carnall pride impiety c. See Isa. 40. 3. Whom ye seeke towards whom all the hopes and thoughts of beleevers are bent Suddenly presently after that John shall begin to preach Christ the true everlasting God shall appeare and publickely exercise his office To his Temple namely the Temple in Jerusalem which was the figure of the Church to preach there and use his authority as in his owne house See John 2. 14 16. The Messenger namely Christ the Mediator and foundation of the Covenant of grace with the Elect. See Exod. 33. 20 21. Isa. 63. 9. Hab. 8. 6. and 9. 15. and 12. 24. V. 2. Who may abide his presence and preaching shall be accompanied with a most powerfull vertue of Gods Spirit and with most severe judgements to destroy all Rebels and cleanse his Church See Isa 4. 4. Mat. 3. 10 11 12. Fullers sâ—ape the Italian Fullers gâ—asse which was very ordinarily used to whiten wooll and cleanse it V. 3. Sit as a Judge Or he represents his diligence and care about this worke of cleansing of his Elect likened to precious mettals The sonnes namely all
V. 44. Shall foll as I shall be the sound foundation of my Church so will I likewise be an occasion of ruine to all mine adversaries 1 Pet. 2. 7. whom I will destroy if they assault mee or undertake to withstand me Now if the ver 43. did immediately follow the verse 41. and the 42. after the 43. it seemes that the sequell of the discourse would stand in better order CHAP. XXII VER 2. THe Kingdome the sence is God the Father when he would establish his sonnes Kingdome in the world and make him head of his Church joyned unto him by everlasting covenant would first call the Iewes to the participation of the everlasting goods in Christ as those for whom they seemed to bee prepared by reason of their ancient prerogative but because they shall refuse them hee shall punish them with finall destruction and shall receave the Gentiles in their place V. 7. His Armies namely the Romans executioners of Gods vengeance See Dan. 9. 26. V. 10. Both bad indifferently worthy and unworthie as well by reason of their condition base or honourable as in regard of their goodnes or badnes To shew that in the assembly of those that are called which is the externall Church many hypocrites and wicked men are gathered together with the good and true beleevers See Mat. 13. 38 47. V. 11. Had not one the Italian was not clothed a frequent figure for the gift of regeneration by Christ his spirit without which no man can bee Christs Rom. 8. 9. 2 Cor. 5. 3. Rev. 10. 8. V. 14 For many because that many who are called doe not answer to Gods calling and that amongst those also which doe answer some are rejected appeareth that the eternall election is not of all but of a few V. 16. Herodians Ancient writers have written that these were a certaine Sect which referred the Prophecies of the re-establishment of the Kingdom of Israel that were spoken of the Messias to Herod the great and as his followers and partakers approved of and seconded his tyrannie and wickednesse by which hee mixed pagan superstitions and Idolatries with Iudaisme and favoured the domination of the Romans to the oppression of the people and were the Sadduces companions in prophanenesse as it appeares by the conferring of Matth. 16. 6. with Marke 8. 15. And this Sect lasted even after Herods death following and teaching his maximes celebrating his birth day and doing many things in honour of his memory The way namely his Law and doctrine according to which every one ought to proceed and bee guided The person the Italian The qualitie of the persons whither they be meane or great ones and Princes because that their insidious question had a relation to the commanding Romans V. 17. Is it lawfull they have a relation to the halfe Sheckell which was imposed upon every Iew yearely Exodus 30. 13. which the Romans had transferred upon their Capitoll The payment wherof was very grievous to this Nation as well because it was a signe of slavery ill beseeming the people of God Iohn 8. 33. as also because they held this imposition to bee a prophane sacriledge The deceipt which lay hidden under this question was this that if Christ had answered that it was not lawfull to pay it they would have accused him and delivered him into the hands of the Roman Governour for a seditious man Luke 20. 20. And on the other side if hee had said that it was lawfull they would have disgraced him among the people as one that consented to the Romans tyrannie and impiety Ver. 19. Shew mee The meaning is Seeing that GOD hath subjected you to the Romans as it appeareth by the stamp of your currant coyne which is a signe of supreame power beare it patiently that doth not any way hinder the service which you owe to God as you are his people See 1 Corinthians 7. 21. and it is an easie matter to satisfie both God and Caesar in this payment which consists in a little summe of money Now it is thought that Christ had a Relation to that the Romans receaved their Tributes in Roman Coyne such as this pennie was and not in Iewish Coyne as the Sheckell was Verse 21. The things that are this may have a relation as well to the halfe Sheckell which they might pay to GOD though they paid as â—â—ch to the Romans as also to the true service of the heart and true Religion which God requireth Iohn 4. 24. Verse 29. Yee doe erre as well in denying of the Resurrection as also in that you so absurdly discourse of the state of those that rise as if that by their resurrection they should returne to a civill and animall life The Scriptures whose cleere passages concerning resurrection the Sadducees wrested to deliverances from extreame miseries and calamities See 1 Corin. 15. 34. The power which is the Soveraigne cause working in the Resurrection Phil. 3. 21. Verse 30. As the Angels not as concerning their incorporeall substance but concerning the qualities of their bodies and the condition of their celestiall life being therein exempted from all â—â—â—perfections of the animall life Sec. 1 Corin. 15. 42. 43. V. 32. God it not this reason hath two grounds the first the Sadduces held that the Soule after death was also turned into some corporeal beginnings and lost all manner of subsistency Act. 23. 8. the other that God had made his covenants not only with the soules of the Patriarchs but with their whole persons and that their very bodies did beare the sacred signes thereof participating also in the benefit of regeneration whence followed that they should also bee glorified by meanes of the resurrection Seeing that when God doth call himselfe the God of any one that importeth by the true meaning of the covenant the eternall communication of his grace life and glory Verse 35. A Lawyer the Italian Doctor of the Law Marke 12. 28. he is called a Scribe which was the common name for all the expounders of the Law but by Luke 11. 45. it appeares that there is some difference betweene the name of Scribe strictly taken and Doctor The Scribe taught all the people in the Synagogues as a publicke Preacher and a Doctor in the Schooles as a Reader Tempting him to see if hee would agree with the Pharisees doctrine who determined in this kinde concerning the degrees of Commandements and of sinnes to assigne proportionable degrees of satisfaction Or to take an occasion of extolling themselves as fulfilling that which was most eminent and singular in the Law Verse 39. Is like that is to say equall in authoritie and of as great necessitie to be obeyed of an inseparable connexion with the other of the same morall not ceremoniall kinde See Iames 2. 10. As thy selle doing him all manner of good as thou wouldest have done to thy selfe Matth 7. 12. Luke 6. 31. Ver. 42. Whose sonne from whom ought he to descend according to the Scriptures V.
the chiefe Magistrate of the people Num. 11. 16 17 24. V. 5. The feast day in the dayes of unleavened bread presently after the Passeover which were no festivall dayes The Iewes observe in their writings that their noted executions were reserved untill those solemne dayes to cause the greater terrour and example by reason of the great concourse of people to the feast but here the Priests advise not to proceed that way for feare of the peoples rising V. 6. Bethany See Mat. 21. 17. The Leper the cause of this sirname is unknowne peradventure he had bin cured of the leprosie by the Lord. V. 7. There came by Iohn the 12. 1 2. 12. it appeares that this hapned before Christs entrance into Ierusalem It may be that S. Matthew reserved this history for this place to make a continued narration of Iudas his treason after the first occasion of it which he took upon the losing of the price of this oile whereby he hoped to reape some benefit Powred it to honour him according to the custome of those times V. 8. His Disciples Iohn 124. this is especially referred to Iudas who it is likely was the author of this murmuring V. 1â— Alwayes the meaning is you have alwayes oportunity enough to releeve the poore but as for me who shall shortly dye for you and my corporall presence shortly after bee taken away from you will not know how to yeeld me any more humane service this woman hath done me as it were the last correspondent to that which they doe to dead bodies imbalming them which seeing it could not be done after my death see upon Mark 16. 1. she hath as one should say anticipated the doing of it in my life time So Christ doth esteeme of this deed more then the woman her selfe expected he would V. 15. Thirty peeces the Italian thirty sheckels according to the prophesie of Zech. 11. 12. and because that was the set price for servants that were killed Exod. 21. 32. it seemes there was some hidden mistery in this number Christ having taken upon him the forme of a servant V. 17. The first day namely the fourteenth day of the first moneth in the end of which they were to eat the Paschall Lambe Exod. 12. 18. Luke 22. 7. which Christ strictly observed But the Iewes by an ancient tradition even from that time that they dwelt in Babylon as it is thought when a great feast especially the Passeover was immediately before the Sabbath as it hapned at our Saviours passion they rejourned the feast untill the Sabbath to avoid the great incommodity of having two festivall dayes one after another and therefore in this Passeover they did eat the Lambe a day after the Lord had eaten it as it appears by Iohn 18. 28. and 19. 14. wherupon also that Sabbath is called the great day that is to say the yeerly feast Iohn 19. 31. V. 18. My time some important affaire urgeth me to celebrate the Passeover before the rest of the people though peradventure the man did not understand this secret and it should seeme that it was lawfull for any man that would to eat the Passeover the proper appointed day if he pleased to burthen himselfe with the observing of two festivall dayes together V. 23. That dippeth that ordinarily and now at this present also eateth with me Marke 14. 18. according to the prophesie of Psal. 41. 9. V. 24. Goeth to his death or shall shortly die V. 26. Were eating that is to say whilest they were yet at table Others expound it after they had eaten namely the Paschall Lambe Luke 22. 20. 1 Cor. 11. 25. Tooke bread a part of the bread or of the unleavened cake whereof they had eaten with the Lambe Here Christ ordaineth the new Sacrament of the Christian Church which is the holy Communion correspondent in its sense and use to the ancient Passeover which was also cancelled by this Now as the Iewes divided this Paschall Supper into two parts in the first they did eat the Lamb and in the second they did eat all round of an unleavened cake dipt in a sawâ—e made with bitter herbes and did drinke of the same cup called the cup of praise Psal. 116. 13. and it is likely that all this was done by our Saviour after that second part Luke 22. 20. and that the ceremonies were taken from thence Blessed it using the ordinary act of prayer at meales which was done here by Christ not so much in regard of the food of the body as in regard of the food of the soule to true beleevers by himselfe whereof this corporall bread was to be the Sacrament and seale Mark 14. 22. Luke 22. 17. 19. Or as Saint Paul saith 1 Cor. 10. 16. he blessed the bread that is to say he changed the ordinary and naturall use thereof into a Sacrament of the souls food and desired of God that this ceremony might be verified by his grace and spirit in the souls of beleevers and the true effect produced in them Break it in remembrance of the breaking of Christs body 1 Cor. 11. 24. by the piercing of it upon the Crosse or by his sufferances both in soule and body all the while that he was man This is this bread which is consecrated by me is the sacrament of my body offered as an expiatory sacrifice for you So oftentimes the spirituall names are attributed to these corporall parts of the Sacraments as are correspondent to them as well by the analogie of the signification as by the vertue of sealing and by the reality of the spirituall thing given and effected by God together with the use of the signe in true beleevers See Gen. 17. 10. Exod. 12. 11. and 40. 15. 1 Cor. 10. 4. 16. Ephes. 5. 26. My body that is to say my flesh Iohn 6. 53 54. to which Christ afterwards distinctly addeth his blood not only to represent himselfe whole by these two parts as Heb 2. 14. but chiefly to shew that his body in this Sacrament ought to be considered and apprehended by faith not so much living or glorified as offered in true sacrifice of expiation in which the blood was to be spilt and the thing offered to be cut in peeces verse 28. 〈◊〉 Cor. 11. 24. Finally under these two words Christ comprehendeth his whole person with his merit obedience vertue and benefits wherein consists the true pasture of the soul receaved to a spirituall and everlasting life by the mouth of it which is faith which also unites Christ unto it as food is united to the body V. 28. For this a reason why he commandeth them to participate of this cup because that it is the true Sacrament of the blood of the covenant of grace opposite to the figurative blood of the ancient covenant of the law Exod. 24. 8. Of the new upon which is grounded the everlasting covenant of God with men manifested and given out in a new manner more cleerly powerfully and fully under
Iustified that is to say absolved fróm his sinnes before God and receaved into favour V. 18. Ruler the Italian Of the chiefe it is likely that it was some noted Doctor amongst the Pharisees Luke 14. 1. rather then a Ruler of the people or a head of the Synagogue CHAP. XIX VER 8. I Give for a proofe of my true conversion by faith in thee I doe dispose my selfe to do these acts of charity and righteousnesse If I have seeing that indeed I have done it as I confesse before thee Fourefold according to the law for these Exod. 22. 1. Num. 5. 7. V. 9. For so much for that by his faith in me he hath shewed himselfe to be the true sonne of Abraham in spirit Rom. 4. 12. Gal. 3. 7. I will also make him partaker of the covenant made with Abraham and restore him to his former ancient degree of being a member of the Church from which he hath been separated by his hurtfull profession V. 11. That the kingdome namely that temporall and earthly kingdome which the Apostles dreamed of Now instead of this vaine opinion the Lord instructeth them hovv they ought to prepare themselves for to have part in the everlasting kingdome when it should be revealed namely by the right use of the gifts of the Holy Ghost The Noble man is Christ the journey is his departure out of the world the kingdome is the celestiall glory into which he is gone untill his returne to judgement his servants are all beleevers especially and principally the Pastors of the Church â—â—e Citizens are the Iewes that have rejected him the pounâ—s are the gifts of his Spirit the occupation or traffick is the use of them to the glory of God and salvation of his neighbour V. 13. Pounds a name of a coine of the value of one hundred Drachmes V. 26. For I say Christ his words V. 37. The mighty the great and transcendent miracles V. 38. Peace that is to say now God is appeased and reconciled to men by the Messias for which all the glory is due to him as his alone is the work and bounty And also the Angels which before were enemies to man by reason of sinne shall now be friendly and favourable unto him See Colossians 1. 20. V. 40. I tell you as much as to say my person my doctrine my power and mine actions are now so evident that it is not possible to conceale them any longer V. 42. If thou namely the people that is within thee and the chiefe of thee c. as this poore troope of mine Apostles doth or as these little Cities which have acknowledged and receaved me In this day that is to say at this time in which by an especiall grace of God the accomplishment of his promises is presented unto thee Or in this day of my last comming to Ierusalem after which thy sinne will be accumulated by my death and thy punishment will become irrevocable Thy peace thy security and happinesse both present and future V. 43. For the he gives a reason for his precedent lamentation V. 44. Of thy in which God hath manifested himselfe unto thee in my person to present his grace unto thee V. 47. The chiefe the Elders Magistrates and ordinary Iudges CHAP. XX. VER 5. HIm namely Iohn who did baptize V. 20. Iust men honest men sincere and zealous V. 34. The children namely men in this world V. 35. They whâ—ch he speakes especially of the elect beleevers not but that the wicked shal rise again also but because he would accommodate his answer to the Sadduces question which seemed onely to have a relation to the righteous and happy onely amongst whom they imagined that if there were a resurrection from the dead the order of this life should be re-established and not amongst the damned Ver. 36. Neither can they wherefore there is no more need of marriage to preserve mankind which would otherwise come to nothing And also because that immortality is accompanied with all the other qualities of a celestiall life separate from all the conditions and wants of this present life Equall in glory and spirituall life Are the children their adoption doth then shew it selfe at full and their regeneration is perfect by this last degree of re-establishment of Gods Image in them See Rom. 8. 23. 1 Iohn 3. 2. V. 38. Of the living that is to say all those holy Fathers their soules doe live a celestiall life which hath no other object but God to contemplate love serve and glorifie him and is quite separate from the world and from this animall life See Rom. 6. 10. And as for their bodies they are living in Gods mind to whom their resurrection is present as well by his everlasting decree as because they have had the seed of it in this life in the gift of the H. Ghost CHAP. XXI VER 5. ANd gifts here ought not to bee understood sacrifices and offerings which were consumed but ornaments precious utensils Iewels and such like things dedicated in the Temple by many mens devotions and hanged up and kept in it V. 6. As for these or are these the things which you look after V. 8. I am Christ the Italian I am he namely the promised and expected Messias The time of his manifestation in the world deceitfully imitating Iohn the Baptist his termes Mat. 3. 2. and Christ his termes Mat 4 17. V. 12. For my for the open profession which you shall make of believing in me V. 13. Turne to you from these events you may be able to draw a certaine proofe of the truth of my predictions that by those which concerne sufferings you may bee assured of them which concerne victory and eternall reward Or these worldly persecutions shall be a certaine pledge unto you of the recompence prepared in heaven Phil. 1. 28. 2 Thes. 1. 5. and shall enterchangeably be proofes of your faith and loyalty towards God V. 19. Possesse that is to say enjoy this present life so long as it shall please God exercising your selves in perpetuall patience thereby enduring all these fights V. 21. Midst of it namely of Ierusalem V. 24. Untill the times untill the time prefixed by the Lord for the totall destruction of the Ro 〈…〉 Empire doe come Or that the multitude of the Gentiles being gathered the Iewes be likewise iâ— their turne re-established in the covenant of grace Rom. 11. 25. V. 26. The powers See upon Mat. 24. 29. V. 28. Looke up strengthen your selves in God by faith and by the hope of your approaching introduction into his glory rejoyce in him and prepare your selves to receive him with an extreame desire For your redemption namely the full deliverance from all your evils and enemies and the compleat fruit of the redemption which you have obtained by me See Rom. 8. 22. V. 35. As a snare a similitude taken from hunters and fowlers V. 36. To stand the Italian to appeare that is to say to present
hath in his humane nature and in regard of his office of Mediatour receaved the fulnesse of the Spirit knowledge and all other gifts Iohn 1. 14 16. Col. 1. 19. and 2. 9. and not as each beleever in a cortaine limited portion and measure Romans 12. 3 6. 1 Cor. 12. 7. 11. 2 Cor. 10. 13. Ephes. â—7 Verse 35. The Sonne in the qualitie of Mediatour CHAP. IV. VER 3. HE left to not derogate out of time as it is likely from Iohns authority by his presence Or to not give any cause or matter of making comparison or opposition betweene two baptismes to the prejudico of both Oâ— to shunne the occasion of vaine ambition and popular applause V. 5. Syâ—har it is thought to bee the same place which is elsewhere called Sichem V. 6. Well it was some noted well of springing water which did beare Iâ—cobs name Yet the Scripture doth no where else make mention of it Saâ—â— thus like to a man that was weary without seeming to stay there a purpose though in the secret of his divine providence he had an intent to convert the people of that place The sixt houâ—e namely about noone Ver. 7. Of Samaria a Samaritan by nation and prosâ—ssion Or who was borne in Samaria though shedwelt in Syehar V. 9. The â—ewes for the Samaâ—icans were but a mixture of Pagan Nations 2 King 17. ver 24. who after the Captivity had built themselves a Tempâ—e upon mount G 〈…〉 zim and together with some apostaâ—ed lewes had there established a false worship to imitate that of Ierusalem Neh 13. 28. wherefore they were excommunicated by the Iewes and did hate one ano her exceedingly V. 10 The gift namely the Saving grace which God presents to men by me Living water he calleth the grace of God so and the gift of the Holy Ghost which are of a continuall lastingnesse and power for to quench the burning of the conscience scorched by Gods curse To satisfie them that thirst after eternall goods and warer the barrennesse of the soule and make it fruitfull in good works V. 12. Art thou as much as to say seeing thou câ—nst not give me any of the water of this well having nothing to draw it and take it up withall I doe Imagine that thou puttest mee in hope of some other water more pure and excellent then this but how can that be seeing that Iacob with whom thou art not to be compared was content with this Our father Jacob for these nations did yet beare though falsly the name of Israelites by reason of some remainder of the ten Tribes and some mixture of the Iewes which were amongst them V. 14. Never thirst with that thirst of the soule which is an entire privation of Gods grace and of the comfort of his spirit with a burning and desperate feeling thereof Isa. 66. 13. Hos 2. 3. Luk. 16. 24. Not of the thirst of feeling his own wants nor of the servent desire of enjoying that grace which the beleever ought to have continually so long as he is in this world where he is never satisfied nor appaied Isa. 55. 1. Mat. 5. 6. Revel 21. 6. and 22. 17. But the water that is to say that spirituall gift is not like a draught of water which being dranke up passeth away sodainely and the effect thereof is not long lasting but it is a grace residing in the believer like a provision or slore which he hath lying by him to goe unto whensoever he needeth to preserve in himselfe the spirituall life till such time as it bee compleated in the eternall Ver. 16. Goe call Christs end was not onely to make this woman know that he was true God who knew her evill life but also to awaken her conscience to acknowledge her sinne and desire pardon from GOD thorow saith and Repentance which is the true refreshing and watering of the soule V. 20. Our fathers namely the ancient Patriarchs as lacob Gen. 33. 20. Now being convinced in her conscience and finding that Christ was a Prophet she imagineth that Christ being a Iew would desire nothing of her but that she should become a Iewesse and thereupon she frameth this objection Mountaine namely of Garizim Yee say according to Gods order who had restrained that ancient libertie of serving him in other places V. 21. When yee shall neither that all distinction of places shall be annihilated as well as the difference of nations by the preaching of the Gospell you Samaritans being receaved into the covenant of grace and admitted into his service as well as the native Iewes Mal. 1. 11. V. 22. Ye worship that is to say for the present your Samaritan worship is altogether false being contrary to Gods law notwithstanding all your intentions of serving the true God whom you do not know seeing you do not follow the light of his word and doe not serv him according to his wil. Contrariwise the Iews onely have the true God and his externall service established and approved by him in which outward service notwithstanding true piety consists not but in the internall and spiritual service of faith invocation conversion c. which I will shortly establish in the world we know namely the Iewes whereof I am one Salvation that is to say the saving doctrine of the covenant of grace is preserved amongst the Iewes and must be sought out amongst them Rom. 9 4. V. 23. In spirit spiritually by actions and motions of the soule regenerated by the Holy Ghost which is the substance and the true body of the shadowes and figures of ceremoniall worship the use of which shall be disannulled by me to establish the other see Rom. 14. 18. Vnlesse Christ by the Spirit do meane the spirituall forme which God had ordained and by truth the sincerity and uprightnesse of heart to observe it V. 24. Must worship to yeeld him a service befitting his nature V. 25. I know from hence it appeares that the Samaritans themselves expected the Messias which was promised to the Fathers who they beleeved should fully reveale the will of God and the doctrine of salvation Christ in the Greek tongue which was in those dayes commonly used in Palestine V. 27. That he talked a thing which they thought was to meane and unfitting for him V. 34. My meate namely mine only delight is to do mine office as at this time to convert this woman and these people U. 35. Say not yee earthly harvest indeed is'not ready as yet but the spirituall harvest of the conversion of Nations by the Gospell is which is as it were ripe fruit of the seed sowne by the Prophets as you shall soone see by the example of these Samaritans Foure moneths these speeches being spoken presently after the Passeover Ioh 2. 13. and the harvest being in Iudea at Pentecost called therfore the feast of harvest Exod. 23. 16. it seems that by harvest here ought to bee understod the heart of summer which is all the world over
and truth Ver. 15. As it had beene full grace Majesty and divine splendor CHAP. VII VER 2. BRethren he calleth them so by reason of the degree which they held in the Iewish Church which was yet not altogether reproved by God and by reason of the Communion in the same God nation and covenant The God the intention of Steven is to declare that God chose Abraham out of meere grace seeing hee was an Idolater as the rest of the Caldeans were Ios. 24. 2. â—â—d therefore that neither he nor the Iewes who were descended from him according to the flesh had no advantage of merit before God And that aâ— hee had chosen them So hee might reprove them if they went against his covenant Verse 5. Gave him more this seemes to be spoken to shew the addition of grace which Abrahamâ— posterity had received above him to bind them so much the stricter to God and to aggravate their ingratitude Verse 8. Patriarches See upon Acts 2. 29. Ver. 9. Moved with envie This circumstance seemes to be related to shew the conformitie of the peoples malice that of their ancient fathers in the â—aâ—â—ed and persecution of Gods servants sent for the correcting of vices and the salvation of the Church as Ioseph was V. 14. Threescore and fifteene See upon Gen. 4â— 27. the reason of the diversities of the number herâ— and in that place Ver. 16. Were carried over the Scripture makes no mention but only of Iosephs bones being carried into Sichem Exodus 13. 19. Ios. 24. 32. it may bee it was knowne by tradition that the bones 〈◊〉 the bodies of the rest of Iacobs children were also carried thither and indeed after Christs time there monuments were yet to be seene Abraham Gen. 33 19. it is said that Iacob bought that field were â—oseph was buried and it is likely that this varietie proceeded from the Coppiers it may bee by reason of the like act of Abraham Gen. 23. â—6 Ver. 22. Was mightie that is to say he did and spake great things and was accompanied with a 〈…〉 ine Maiestie height and power See Luke 24. 19. Verse 23. It came into by revelation which GOD had made unto him of his vocation though hee had not as yet declared him the time nor the meanes of exercising it Verse 25. Hee supposed it is likely that God had promised him that hee should bee receaved followed and obeyed by the people yet without any prefixing of time wherein Moses erred See Exodus 3. 18. and 4. 1 5. This History hath also a relation to the ordinary refusall the people had made of the instruments of their salvation V. 30. In a flame Namely in a fiery and flaming bush Verse 35. They refused whom they ahd rejected and with contempt refused to know By the 〈…〉 ds Namely by the power and authoritie and conduct of the Sonne of God See Exodus 33. 14. and 34 10. Isa. 63. 11 12. Hab. 3. 13. 1 Cor. 1â— 9. Hab. 12. 25. Who in all ages hath beene the head and Seviour of his people Ver. 38. In the Church the Italian In the assembly when the people were solemnly assembled for to receave Gods Law With the was a messenger and mediatout betweene the Sonne of God giving his Law and the people Gal. 3. 19. The living Oracles Namely the Law of God Rom. 3. 2. made living by the power of the Spirit in the hearts of men Heb. 4. 12. to produce its effects which were not to give spirituall and everlasting life to man Dead in sinne Romans 8 3. 2 Corin. 3. 7 9. Galath 3. 21. But to waken the Consciences lively to binde the hearts and to represse sinne c. Verse 39. Turned backe againe they went astray imitating the Idolatries of Aegypt in worshipping the Calfe See upon Exodus 32. ver 4. Other againe referre this to the great desire and designe they had to returne into Aegypt Numbers 14. 3 4. V. 42. Turned withdrew his grace love and spirit from them and gave them over to the Devill to bee led by him to Idolatrie without any stay See Psalme 81. 12. Ezekiel 20. 25 26 39. 2 Thes. 2. 11. As it is which Idolatry committed in the desert Amos pointeth at in this passage Verse 43. The Sâ—aâ—re For BAALI represented the Planets and Moloch according to the common opinion was Saturne called here Rephan The reason whereof is not certainely knowne nor the Originall of the name Vnlesse it were the Arabian Name of that Planet used in those dayes for Rephan in the Arabian tongue signifieth most high and elevated which belongeth to Saturne more than to any other planet it being the highest of all the rest Beyond Babylon in Amos it is beyond Damascus but Steven relates the meaning which is that the people should be scattered and dispersed into the uttermost parts of the world V. 44. Of witnesse within which the principall thing that represented Gods Majestie was the Arke wherein were the Tables of the whole Law called the witnesse Exodus 16. verse 34. Now it seemes the meaning is that if the moveable Tabernacle made by a modell receaved from God and with so much preparation might by Gods appointment bee changed into a firme and farre more excellent Temple it was no way beyond reason that God should change that materiall Temple into a spirituall one which is the Church in which is the truth of all those ancient Fabrickes and therefore that hee Steven could not be accused for impietie for foretelling the destruction of the Temple and the abolishing of the ceremoniall worship of it Act. 6. 14. Verse 45. Of David who was the first that designed the Fabricke of the Temple 2 Sam. 1. ver 1 2. V. 46. A Tabernacle The Italian A habitation Namely a settled place for the ordinary signes of his presence in grace and power and for his service and worship Verse 48. Dwelleth not To bee as it were fast bound unto it or shut up in it according to the false opinion of the IEWES Sec Ier. 7. ver 4. Ver. 51. Uncircumcised Namely as prophane and wicked as the Pagans themselves inwardly though they outwardly bore in their bodies circumcision a marke of regeneration and the Seale of Gods covenant The Holy Ghost by which Gods truth is not onely propounded but the truth of it is likewise so effectually demonstrated inwardly that you cannot contradict it but onely by obstinate malice Genesis 6. 3. Matthew 12. ver 31. Heb. 6. 4. V. 53. By the disposition the Italian The Angels publishing of it the Greeke by the out cries and proclamations of Angels Namely they being as it were the Sonne of God the supreame Law-givers publike Criers Galath 3. 19. Heb. 2. 2. Or in the middest of Angel standing round about them in squadrons Deut. 33. 2. either sence is to shew that if they had conâ—emned the Law given with so much Majesty and terror it was no marvaile if the rejected the Gospell propounded unto them in so
Apostle particularly speakes The truth Namely the knowledge and light of some morall good imprinted in their soule See Rom. 1 18 25. Ver. 9. Of the Jew without any distinction of nations or persons but yet in such sort that Gods Iudgement shall begin with his owne houshold and that those who have had most knowledge shall bee most grievously punished Now the Apostle makes here a sweet digression to the Iewes to include them also in the universall condemnation of the world and into the necessitie of having recourse to Christs righteousnesse and to Gods grace in the Gospell The Gentiles the Italian The Gentiles namely the heathen Rom. 1. 14 16. V 11. Of persons namely to the outward qualties of Nation condition or otherwise which make nothing to the cause V 12 Without Law namely which was written by Moses Without namely without being judged by Moses his Law but onely by the inward Law which is imprinted in their hearts Verse 13. For not as much as to say I speake thus because that the Law cannot bring any salvation to man by the knowledge or profession therof as the Iewes beleeve but by the perfect observing of it which being performed by them more than by other Nations they are also comprehended 〈◊〉 the generall curse and bound to seeke after Christs Righteousnesse Justified that is to say declared iust and worthy of the reward according to the covenant of the Law V. 14. For when the knowledge of Moses his law gives the Iew no great advantage above the Gentiles for the Gentile hath also his naturall law though lesse perfect imprinted in his soule by which he is instructed and bound to doe well and debarred from doing evill which are the two properties of all lawes V. 15. The worke namely the two aforesaid propreties bearing witnesse for the conscience is but an answering of a many spirit unto the law either to bind or unbind him to accuse him or excuse him to condemne or absolue him wherefore seeing the pagans have a conscience they have also a law V. 16. In the day it seemes this ought to be added to the 12th verse the secrets he saith this because v. 12. he had spoken of the false Iewes who hid their wickednesse under the cloake of prosessing the Law by Jesus to whom God hath given all iudgment Iohn 5. 22. Acts. 17. 31. according to as it is revealed in the Gospell whereof I am a minister V. 17. Behold hee now falls fully a convincing the Iewes reflest thou art confident and groundest the estat of thy conscience before God upon that thou last his law and makest profession of serving him according to it See Isa. 48. 2. Mic. 3. 11 makest thy least thou boastest thou art his people and that thou at comprehended in his covenant V. 18. And approvest the things that are more ex 〈◊〉 the Italian and discernest contrarie things that is to say canst iudge of what is allowed and of what is forbiden Other discornes what is best namely that which in the deliberation of thine understanding thou oughtest to follow as the true good in stead of the false good which carnall reason or sence presents unto thee V. 20. The former of namely the perfect modell not onely of what is concerning Gods true service in itself but also concerning what thou thinkest and judgest thereof within thy self V. 21. Thou therefore the Apostle speakes thus verily supposing that there was no Iew but was stained with some of these vices or with all of them V. 24. For the name that is to say these reproofes therewith the prophets reprove the Iewes shew this which I lay to their charge to be true enough V. 25. For circumcision that is to say O thou Iew I ranke therein the number of all other men in sinne and condemnation not withstanding all the signes thou bearest of Gods covenant for seeing thou apprehendest no other covenant but that of workes I tell thee these signs would be avail able unto thee if thou diddest perfectly observe the covenant which thou 〈◊〉 doing thou art in the sight of God like and vncircumcised and a heathen V. 26. Therefore if the to shew him unprofitable and vaine without the effects of obedience these signes are Let us put the case saith the Apostle that there were on the one side an uncircumcised heathen who should observe the law in it◠substance and on the other side a lew that shoul break it beeing circumcised who can make any question but that before God the heathen should be accepted and the Iew reproved And this is spoken by way of supposition and not for a truth nor absolutly as if anyheathen could perform that which is here spoken V. 27. And shall not that is to say such an uncircumcised heathen working according to his naturall motions observing the law in this kind would shew how much more thou Iew art to be condemned who hast received greater gifts and helps at Gods hands for to serve him See Matth. 12. 4. the letter namelie Moses his written law which represents Gods will more cleerlie and faithfullie then that light much obscured and darkned by finne which is in man V. 28. For he that which I say is grounded upon this that before God outward signes and names are of no value but the inward reality of the heart only Rom. 9. 6. Gal. 6. 16. V. 29. Inwardly namely in the inward part of his soule which is knowne to God alone of the heart namely the sprituall purification of the soul wherein consisted the true substance of the circumcision of the bodie in the letter namely in the externall signe or cerimonie like unto a writing or a picture without any vertue life or motion See Rom 7. 6. 2. Cor. 3. 6. 7. CHAP. III. VER 1. VVHat advantage seeing that he is liable to malediction as much as the Gentile or rather more what profit if so be it be of no efficacie if it want the perfect observance of the covenant of the law whereof it is the sacred signe V. 2. Chiefly because the Iewes anciently received Gods promises in Christ whereof circumcision was the seale according to Gods true order Rom. 4 11. though the degenerate Iewes did understandit otherwise See upon Rom. 2. 25. whereby that which they had not of themselves was offered unto them through grace to be receaued by saith from the promised Messias were committed like unto a deposited thing and a precious pawne which they haue kept for the whole church untill the accomplishment thereof V. 3 for what if if it be said that this advantage hath been lost by the inereualitey of a gret part of the nation I answere that Gods loyaltie in his promisers and covenant hath alwayes bin verified in his elect in respect of whom it was made Notwithstanding their defects which God through his grace hath alwayes overcome and therefore his glorie hath been so much the more exalted V. 4. Let God be let him be
sin Restore the Greek word is derived from setting of limbes that are out of joint he meanes by corrections reproofes and inducements to repentance endeavour to settle his conscience again into a good state as well in regard of Gods pardon as of the amendment of the sinner himselfe see Iam. 5. 19 20. V. 2. Bear ye that is to say have you a fellow-feeling of your brethrens faults wherewith their consciences are burthened and take care to ease them Fulfill put the command of charitie in practise which Christ by his word and example hath recommended above all other things V. 3. For if for to performe this you ought not to presume of your selves it being the chief cause of disdain and immoderate rigour towards others V. 4. And then that is to say if he do finde that his conscience approves of his workes as good and loyall then he shall have cause to hold himselfe in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other mens defects see Luke 18. 11. V. 5. Shall bear that is to say shall give an accompt of his actions before Gods judgement seat V. 6. In the word namely Gods Word publikely preached and taught In all good namely all that is necessary for him that receives and that he is able to spare who gives V. 7. Mocked as those do who seek pretences and excuses for their avarice and ingratitude V. 8. He that soweth he that in this life takes no other care but to please himselfe and his own carnal appetites shall at the last reap no fruit thereby but onely perdition and contrariwise he that imployes his whole life studie labour and substance in obeying the motions of the holy Ghost and seeking to obtain and advancing spirituall things in himselfe and others shall receive the reward of everlasting life being that the Spirit in man is the true seed of eternitie and the flesh of perdition V. 9. If we saint not namely if through impatience or carelesnesse we do not leave off studying and persevering in doing good see Heb. 12. 3 5. V. 10. Opportunitie namely so long as God grants us to live in this world which is the time of working and gives us opportunitie and meanes to do it see Iohn 9. 4. 11. 9. and 〈◊〉 35. Of the houshold namely to those who through communion of saith are members of the Church which is Gods houshold V. 12. As many as to know the qualitie of the false Apostles doctrine do but marke and observe their intention which is but onely to obtain the Jewes favours by shewing themselves zealous of their ceremonies and to avoid the hatred and sufferings which the profession of Christs faith brings along with it to the likenesse and communion of his own 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh that is to say falsely viciously and dissemblingly Constrain you that is to say they endeavour to put this necessitie of conscience upon you Gal. 2. 14. V. 13. For neither their hypocrisie appeares in this that shewing so much zeal in matters of ceremonies they are carelesse and do in their life and conversation transgresse the most essentiall commandements of the Law an ordinary sin of the Pharisees Matth. 23. 4. 23. 25. 27. They may glory they may boast of having perswaded and drawn you to Judaisme by bodily circumcision which was held amongst the Jewes to be a most glorious act Matth. 23. 15. V. 14. In the crosse namely in the death and passion of my Saviour by whose spirituall and effectuall communion I have no more affection nor desire to the world nor the lusts thereof no more than to a dead thing neither hath the world any power to worke upon me or to stir me no more than the objects of senses can do to a dead man V. 16. Upon the Israel namely upon all the true Israelites in spirit who through faith are the true blessed seed of Abraham and the people of God Rom. 4. 12. Gal. 3. 9. V. 17. Let no man besides all other reasons I do admonish all believers to regard me and not to afflict my spirit with false doctrines and contradictions 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ whereof I bear the markes by which I have verified the loyaltie of my ministerie 2 Cor. 6. 4. THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS ARGUMENT SAint Paul having founded the Church of Ephesus a famous Citie of the lesser Asia as Saint Luke relateth Acts 19. and having also forewarned the conductours of it with good and wholesome instructions and exhortations Acts 20. 18. he would also performe this most laudable dutie towards that Church namely to write this Epistle to it from Rome whither he had been carried prisoner to confirme it in the truth of the Gospell and exhort it to the true fruits of its vocation The summarie of it is that he gives God thankes for the infinite benefit of eternall salvation and redemption in Christ communicated out of his meer grace and election through faith in the Gospell to the Apostle first and his companions of the Iewish nation then afterwards to the Ephesians who were Gentiles whom to this end he had sealed with the holy Ghost and consequently he prayeth him that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit which gift he extolles by a comparison made of their present with their former state as well the inward which was subject to sin and malediction as the outward by which they professed Paganisme out of which state God had out of his meer grace by his most powerfull vertue saved vivified and gathered them into his Church and incorporated them into the assemblie of believers by the ministerie of Paul appointed by God to preach to the Gentiles the mysterie of their vocation in grace which was before unknown to the world for which cause he suffered great persecutions by his nation and was also a prisoner but howsoever that they ought not from thence to take any occasion of offence or grief Afterwards â—e commeth to exhortations namely to have them make a right use of so great a gift and to live a life befitting the heavenly vocation recommending unto them union above all things and to refer all Gods divers and severall gifts to one end namely the common edification of the bodie of the Church and likewise all other Christian vertues to the continuall advancement of spirituall regeneration And particularly he exhorteth husbands and wives fathers and children masters and servants to performe their interchangeable duties and all in common to fight the good fight of faith and perseverance CHAP. I. VIR 1. IN Christ namely that are ingrafted into his bodie by faith and do live and subsist in their spirituall state by his onely power and by
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
all manner of persons even for Kings and Princes Of the decency and modesty of women in their clothing and of their silence in holy Assemblies But especially of qualities required of Bishops and other Ecclesiasticall persons Then he proceedeth to foretell by divine inspiration the horrible corruptions which would befall the Church in insuing ages as well in doctrine as in manners exhorting Timothie to forewarn the Church and cause it to beware of those accidents giving him also divers particular instructions as of sincerity and discretion in pastorall censures of chusing men for severall degrees of Ecclesiasticall Offices of admonishing the rich that they should not trust nor set their hearts upon riches but imploy them in charity and Christian communication to redargue false Doctors and their avarice and to endeavour to persevere in all contrary vertues Finally this Epistle is a gathering together of Precepts necessary for Pastours as well to preserve a good form in the state of the Church in their times as to leave it well established after them and withall to prepare themselves for greater combats and strengthen them against dangerous scandals untill the end of the world CHAP. I. Vers. 2. MY own the Italian my true whom I have intrusted with a fatherly care in the faith of the Gospel and who also conformeth himself to my precepts by a loyall profession and observancy and by an enterchangeable affection and bond towards me see 1 Cor. 4. 17. V. 4. Fables he seems to mean the Jews fabulous histories which at the first were composed for allegories and afterwards were beleeved to be true whereunto that nation hath at all times been much given Endlesse whereof there can be no certain nor finall resolution had as they have no certain foundation and therefore are like Labirinths without any issue Genealogies it is likely that he â—â—xes those curious and scrupulous searchings after Jewish Genealogies and chiefly after those which concern Christs birth about which there were great controversies in the Church for Herod having burnt all the publike Records in which they were preserved to extinguish all manner of proofs of Davids issue many either by tradition or by their particular memories did 〈…〉 e some with much uncertainty And though Saint Matthew and Saint Luke had gathered what was certain thereof yet these curious persons would not content themselves therewith Then edifying rather then instruction confirmation or advancement in the knowledge love and service of God the onely foundation whereof is faith in Christ contrary to all vain and ambiguous questions V. 5. The end against these Jewish disputations which bred controversies and divisions the Apostle sheweth the true use of the Law in beleevers and regenerate men A pure namely sanctified by the holy Ghost by means of a lively faith in Christ. V. 7. To be that is to say to seem so and to be held for such V. 8. Lawfully according to Gods order and intention which is that sinfull man might thereby learn lively to acknowledge his sin and condemnation to flâ—e unto the remedie of grace in Christ Rom. 3. 20. and 7. 7. Gal. 3. 24. And that the regenerate man may take it for a rule of all his actions a curbe to his will and a guide to his life and neither of them to found their righteousnesse or subsistencie before God upon it nor the observation of it which is in Christ alone V. 9. That the Law he sheweth that contrary to the opinion of those false Doctors the Law as it is composed of so many threatnings forbiddings and other rigous doth carry a certain proof with it of mans perversnesse whereby it is evident that he hath no naturall disposition or voluntary inclination to fulfill it for otherwise he would apply himselfe thereunto of his own proper motion as beleevers and those who are regenerate by Gods Spirit do who having the habit of righteousnesse in themselves as an inward and living Law have no need of the terrour thereof and also being justified in Christ are freed from the curse of it seeing that a Soveraigns sentence given in the behalfe of one stayeth and endeth all Actions of the Law which tend to accusing or condemning him Lawlesse he names certain grievous sins not but that the Law condemns all others even the least but onely to reprove those hypocrites who were so zealous of the Law and the righteousnesse thereof and yet were stained with most horrible vices see Rom. 2. 21 22. V. 10. Men ste 〈…〉 rs or plagiaries namely such as stole away or received other mens servants Or bought and sold or held for slâ—ves such as were free men Liersâ— the Italian false witnesses the Greek word indeed signifieth plain liers but because the other sins which are here mentioned are of of a more grievous kinde it seems that it must bee here taken for such as lie in bearing witnesse in swearing and publike actâ— c. To sound namely to the pure doctrine of the Gospel which doth not derogâ—â—e one whit from the rigour of the Law in condemning of sinne but doth rather authorize and confirm it Matth. 5. 19 21. Rom 3. 3. V. 11. The glorious Gospel the Italian To the Gospel of the glory namely the Gospel which is altogether glorious and divine as well in splendor of truth as in power and efficacy of Spirit to discover and condemn sin see 〈◊〉 Cor. 3. 9 18. and 4. 4. The end of the Apostle is to shew that for thiâ—â—se of the Law to condemn wicked men there was no need to recall the Law of 〈…〉 ses and the discipline thereof seeing the Gospell did fully perform that office and he a true Apostle more then the false Doctors his adversaries V. 12. Inable me the Italian strengthned 〈◊〉 that is to say By whose power and vertue the Gospell worketh so powerfully He counted me that is to say Hath honoured me with a charge in which faithfulnesse is required above all things which he knoweth to be in me because he gave it me and preserves it in me by his grace 1 Cor. 7. 25. V. 13. Mercy my sinne hath not been irremissible as theirs that sin against the holy Ghost fighting knowingly and wilfully against divine truth which is known and sealed in the heart Mat. 12. â—1 Heb. 6. 4. and 10. 26. Ignorantly by a false zeal without knowledge see Acts 3. 17. V. 14. With faith he opposeth his faith to his former incredulity and his love to his crueltie see 2 Tim. 1. 13. Which is in this love of mine is spirituall and an effect of my communion with Christ. V. 15. Came into that is to say Hath taken humane flesh upon him V. 16. In me first namely before any of those who beleeved through his ministery or soveraignly and excellently V. 17. Onely wise he seems to have an especiall relation to Gods providence who had so miraculously brought to passe the work of his conversion V. 18. To the prophecies they were speciall
ancre by which in the uncertainty of the Sea of this world ourfloating soules are staied in Christ who is gone up into heaven and 〈…〉 ified Which is the foundation of the hope that we his members have that we shall come likewise there where he is and be like unto him by the indissoluble union which we have with him our head Rom. 6. 5. 1 Cor. 15. 13 30. Which entereth as an Ancre firmely fixed in a sound bottome Within the vailâ— namely of Heaven figured by the most holy place of the ancient Tabeâ—nacle and of the Temple before which the great Vaile or Curtaine was drawne Exod. 26. 31. 1 King 6. 21. and within which the high Priest image of Christ entered once a yeere See Heb. 9. 7. 24. V. 20. Forcrunner namely he that hath first ended the race and that is the head of all those who run the same race or saile in the same Sea Heb. 12. 2. See Acts 26. 23. 1 Cor 15. 20. Col. 1. 18. For us to intercede for us Rom. 8. 34. Heb. 7. 25. 9. 24. and also to take reall possâ—ssion of the heavenly Kingdome for himselfe and all his John 14. 2. 3. CHAP. VII Vers. 1. KIng of the Italian was King having set downe chap. 5. that Christ is a true Priest now he sheweth that he is not of the Leviticall Order but of the Order of Melchisedech which was laid aside from chap. 5. 10. and sets down how this consists in Christs conformity with Melchisedech in these severall heads First in the name of Mechisedech which signifieth King of Righteousnesse and King of Salem that is to say King of peace which Christ is really and spiritual Psâ— 8â— 10. Secondly in the eternity of his person Melchisedech being described by Moses under a certaine shadow of eternity without making any mention either of his father or his mother of his birth linage or death So Christ is truely eternall without any mother as touching his Godhead and without any father as concerning his humanity Thirdly in the union of the two Offices of King and Priest which in spirituall truth belongeth to Christ alone Zech 6. 13. Fourthly in so much that Melchisedech is represented to be greater then Abraham the father of Levi and consequently greater then all the Levites because he blessed Abraham with a solemne and Priestly blessing which doth import superiority which was acknowledged by Abraham himselfe paying him tithe which had alwaies been God and his Ministers right Gen. 14. 20. And so likewise Christ is greater then all the Leviticall Priests and the authour even of Abrahams owne blessing and of all the beleevers who are his true off spring in spirit V. 3. But made being propounded as an image and figure of Christ the everlasting Sonne of God and likewise described by the narration of Scripture as if he lived for ever v. 8. V. 4. The Patriarch See upon Acts 2. 29. V. 5. They that are whosoever payeth tythe acknowledgeth himselfe inferiour therein to him to whom he payeth it though in other respects he may be equall to him As the Israelites and the Levites whereupon the Apostle inferreth that Abraham for all his dignities and preheminences paying the tythes to Melchisedech as to Gods Priest did acknowledge him to be his Superiour and that there is as much proportion of difference between Melchisedech tything of Abraham and the Levites tythâ—ng the childen of Israel as there is between Abraham paying titâ—â—e to Melchisedech and his posterity paying to the Levites V. 6. But â—e namely Melchisedech a Priest but not of the see of Levi which doth also serve for the figure of the ministery in Christ who was of another Tribe and yet was a Priest v 13 14. That had with whom God had made the covenant of grace as with the father of all the blessed seed V. 7. Is blessed this must not be understood of every ordinary blessing but of a solemn blessing which is given with an authority received from God by persons consecrated by him to be ministers of his blessing V. 8. And here namely in the present use of the Leviticall Priesthood But there namely in Melchisedechs Priesthood described in the History of Abraham Of whom namely of whom the Scripture speaketh in such a manner as if he lived for ever to represent as by a shadow Christs true eternity verse 3. V. 9. In Abraham that is to say in Abrahams person not onely he but also his posterity the Levites though they were afterwards made Priests were subject to the Priesthood which is according to the Order of Melchisedech more High and more Excellent V. 10. He was namely this Tribe of Levi as also all Abrahams posterity were comprehended within him who represented it all Now though Christ like wise according to the flesh was in Abrahams loynes yet he is not comprehended within this number for he is likewise a Priest as he is the Sonne of God in whom also his humane nature subsists v. 28. Heb. 9. 14. V. 11. Perfection because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech which containeth the properties which were before set downe it appeares contrary to the Jewes opinion that the end of this sacred Office could not be fulfilled by the Leviticall Priesthood which end is to appease God and reconcile men to him blesse them c. For otherwise there was no needâ—of bringing in another Priest-hood different from the first Heb. 8. 7. wherby he wil infer that the Leviticall Priesthood had no power of it self but was only a figure Sacrament of Christs Priesthood and a direction to him in whom consists the whole efficacy and who by his Priesthood hath nullified the other figurative Priesthood Heb. 10. 9. For under it he seems to give a reason why he speakes onely of the Priesthood and not of all the rest of the Ceremoniall Law which is because the Priesthood was the foundation of it all whereupon the one being granted the other must like wise be granted and the one being altered or disâ—nulled the other must likewise be taken away also V. 12. For thâ— the great consequence of the change of all the Divine service which followeth the change of the Priesthood may give us cause to beleeve that the holy Ghost had some very good reason to bring in another Order of Priesthood to shew that the Priesthood and all the ceremoniall worship of the Trâ—be of Levi was in the end to give way to Christs Priesthood in whom is accomplished all the reality and the truth V. 13. For he we must supply Now the Priest-hood is truely changed seeing Christ is no way of the Tribe of Levi. V. 15. And it is yet the difference of these two Priesthoods appeares not onely by the difference of the ministring persons but also and that much more by the diverse nature of the Priesthoods the one being altogether external and ceremoniall and the other
altogether spirituall V. 16. Who namely the other who is Christ. Not after not after such a Priesthood as the Leviticall Priesthood was which consisted in ceremonies and corporall things and actions which must consequently be mutable and transitory but altogether spirituall and effectuall of an everlasting life power and lastingnesse according to the heavenly and everlasting nature and life of the Priest A carnall see upon Gal. 〈◊〉 3. Philip. 3. 3 4. Heb. 9. 10. V. 17. For he namely God speaking in the Scripture V. 18 For there is 〈…〉 e gives a reason for what he had said v. 16. that in Christs person there hath been appointed a Priesthood of a new quality because it was necessary it should be so seeing the Leviticall Priestood had no power in it selfe to save men Of the Commandement of all the Priestly ordinations of the Law Unprofitablenesse not but that the ceremonies had their use in signifying teaching and sealing unto beleevers the spirituall effects of Christs Priesthood but because they had no part in the operation of them in the soule for that belougeth to Christ alone V. 19. Made nothing perfect it hath but onely directed to and prepared for Christ and did not perfect that which it shewed and signified The bringing in this desired accomplishment is come to passe by Christs Priesthood newly brought in upon which is founded our hope concerning the perfection of our salvation in the life everlasting Now the Apostle calleth this hope better then that of our fore-fathers under the Law because that theirs ended at Christs comming in the flesh outs goeth on to his everlasting glory By the which by which introduction or Priesthood brought in We draw nigh that is to say we are reconciled to God and by confidence have accesse unto his grace and glorious presence which is the true effect of the Priesthood V. 20. And in as much this is spoken as in sequel of vers 15. and is an addition to the difference between the two Priesthoods As not without namely that God in the 110 Psalme bringing in this new Priesthood hath added thereunto this solemne and expresse formalitie namely that he hath sworn and will not repent to cause his immutable decree in this action to be the more lively apprehended Which we read not to have been used in the ordination of the Leviticall Priesthood V. 21. But this namely Jesus Christ. V. 22. By so much seeing the end and Office of this Priest is to be a Mediator of reconciliation and union of God with men from the greater firmenesse of the Priesthood followeth also the greater firmnesse of the covenant See Heb. 8. 6. A surety in so much as he hath given God satisfaction for us and likewise in so much as he answereth us by his Spirit by which he assureth us of his grace V. 23. And they namely the Leviticall Priests Many one high Priest succeeding another which died V. 25. Wherefore the eternity of Christs person is the cause that he onely can accomplish that which is necessary for the salvation of Gods children because that after his death he accomplisheth the other part of his Priesthood which is to intercede for them before God Whereas the other Leviticall Priests in their ceremoniall expiations could not doe it perfectly nor once for all and still left their successors to do the like To the uttermost or for ever V. 26. For such a generall reason for the necessity of this difference of Priesthood which hath been hitherto described taken from the necessity of the Churches salvation Holy to be pleasing to God and to give satisfaction for men Seeing that if he had been a sinner his sufferances had been but for himselfe and also to represent unto God his most perfect holinesse as head of the Church that God may be satisfied therewith and pleased with the whole body Separate namely exempt from all participation of sinne which is beyond the common condition of men Made higher to apply the benefit of his death to believers by his continuall intercession to the Father and by his Almighty power V. 27. Daily because that the reiteration is a token of imperfection This namely to have offered Sacrifice for the Church V. 28. For the law he proves the two foresaid points by the weak sinfull and mortall nature of the ancient Priests of the Law namely that they could never accomplish mens reconciliation that they did also offer for themselves And on the other side by Christs divine nature and by the infinite excellencie of his person that he offered onely for others and not for himselfe and that one offering sufficeth for ever seeing it is of an infinite value The Word namely Gods Word in the Psal. 110. pronounced after the Law to shew that this second introduction made with so much solemnity disannulleth the former legall one The Sonne not onely insomuch as in the everlasting person of the Sonne of God consists also the human nature which he hath taken upon him and therefore the actions which he hath done as man are attributed unto Christ as God as Acts 20. 28. but also insomuch as many and principall parts of this Priesthood and the weight and vertue of the last accomplishment of it belong unto Christs deity Heb. 9. 14. as the same hath been noted in the offices of King and Prophet Heb. 1. 5 8. 3. 4. Is consecrated by his death he hath been fully invested with his Priestly dignity as by the same he hath fully satisfied for men See Heb. 2. 10. 5. 9. CHAP. VIII Vers. 1. OF the things the Italian Besides the things this point is likewise very considerable that Christs Priesthood is now altogether heavenly and that he doth exercise it continually in Heaven vvhere He is ascended vvhereas the earthly Levitical Priesthood was but a figure thereof whereby he would infer that the heavenly Priesthood being established the earthly one is disannulled V. 2. A Minister Administring his sacred Office in Heaven which was figured by the ancient Sanctuarie Heb. 9. 12 18 24. which he doth representing his obedience righteousnesse and sacrifice to his Father as the ancient Priest did bring the anniversary expiations of bloud into the Sanctuarie Lev. 16. 15. And of the true namely as it hath also been said of the Tabernacle that having likewise fulfilled those parts of his Priesthood which were to be fulfilled in this world in his bodie which was figured by the outward part of the Tabernacle or of the ancient Temple which is here called Tabernacle and else where in the Scripture the holy place Heb. 9 11. Which the Lord the meaning is that God hath in a supernatural and miraculous manner framed and sanctified Christs humane Nature and hath appointed it to be as the Temple of his habitation in which he should accomplish the mysterie of salvation V. 3. For every He proves by the end of the Priesthood that Christ being the high everlasting and heavenly Priest
was once to offer a true sacrifice which is according to that he had spoken verse 2. that he is Minister of the Tabernacle and besides that he must have somewhat to offer in Heaven continually to the Father namely the infinite price and merit of his death our prayers and thankes givings c. which is according to that he is Minister of the Sanctuarie verse 2. V. 4. For if he now he proves that seeing Christ is truely a Priest he ought to be an heavenly One contrary to the Jewes opinion who apprehended no other Priesthood but an earthly one for according to Gods most strict order who appointed the earthly Priesthood onely for the Levites Christ could not have that Priesthood being of another Tribe Heb. 7. 14. V. 5. Who serve All whose Ministerie was appointed onely to be a figure of Christs spirituall and heavenly Ministerie As Moses was this passage is alleadged onely by allusion to shew that as Moses had received a modell from God of all the materials fabriques and workes of the Tabernacle to which modell they were to be conformable and answerable so the terrestrial and Levitical Priesthood had Christs heavenly Priesthood for its soveraigne end and modell V. 6. But now Christs Priesthood ought to be according to the covenant which ought to be established upon it wherefore if this be spirituall and everlasting the other ought also to be â—o A better the substance of the covenant of grace hath indeed been alwayes the same Rom. 4. 13 16 24. Gal 3. 15 16 17. but under the Gospel it hath been dispenced with greater clearnesse abundance and power of the Holy Ghost and also with more feeling and fruition of the right of divine Adoption See Gal 4. 1. V. 7. For if He proves that the Euangelicall covenant is more excellent because God hath established it after the covenant of the Law which the most wise God who never altereth those things which he hath first made but for the better would never have done if that covenant which was under the Law had been sufficient and perfect See Heb. 7. 11. Then should that is to say God would not have brought in another V. 8. For We must supply now God brought in another as it appeareth by this passage of Jeremiah With them namely with the Israelites whose perfidiousnesse and perversenesse is not indeed imputed to the ancient covenant but onely the weaknesse of the forme of it is declared because it had not overcome nor corrected their said perfidiousnesse and perversenesse which was to be effected under the Gospel by the power of the Holy Ghost enlightening and moving more lively and powerfully Rom. 8. 3 4. V. 13. He hath made that is to say God hath shewed that at his appointed time he would disannull the order of the former after which must necessarily follow the abolishment of its use and practise CHAP. IX Vers. 1. THe first now the Apostle comes again to declare that which he had intermitted from chap. 8. 5. namely that the Levitical Priesthood was a figure of Christs heavenly Priest-hood as well in regard of the places as of the sacred actions with a singular correspondencie which he doth particularly lay open Worldly that is to say material and earthly V. 2. The first namely the first and foremost part of the Tabernacle divided with the great vail from the other part which was called the most holy place Exod 26. 1 31 33. V. 3. The second namely that great inward vail called the second to make a difference between it and the hanging which was at the first comming in of the Tabernacle See Exod. 26. 31 36. The Tabernacle namely the most inward part and as it were the bottome of it V. 4. Censer whereof Moses makes no mention Wherein was namely in the second Tabernacle or inward part thereof V. 5. Of glorie Above which God appeared as sitting upon his glorious Throne 1 Sam. 4. 4. Psal. 80. 1. and 99. 1. And as the Arke represented Heaven so those Cherubims were figures of the Angels which serve God in the Heaven of his glorie Psal. 89. 7. The mercie seat See upon Exod. 25. 17. V. 6. Went alwayes that is to say it was appointed by the Law that they should go in which was also observed at that time this Epistle was written V. 8. Signifying namely that the keeping of the Sanctuarie alwayes shut in this kinde but onely once a year when the Priest went in in the day of expiations did signifie that the sacrifice was not yet fulfilled nor that bloud spilt by vertue of which believers might have free accesse to God in Heaven without being any further obliged to seek and worship Him on earth in the signes of his presence John 4. 23. Hebr. 10. 19 20. See upon Matth. 27. 51. The first namely the earthly Tabernacle which was built by Moses under which also ought to be understood Solomons Temple V. 9. In which namely where the Jewes do yet continue to offer bodily sacrifices whose want of vertue out of Christ may now more clearly be perceived under the Gospel As pertaining to that is to say inwardly spiritually so that the expiation may be effectuall in Gods judgement to which the conscience is answerable and that the conscience may likewise thereby be assured and perswaded to obtain grace V. 10. Carnall namely of ceremonies and outward terrestriall and corporall observances See Gal. 3. 3. Phil. 3. 4. Hebr. 7. 16. Of reformation in which all the signification of the foresaid things being fulfilled in Christ the use was also to be changed into a spirituall and more excellent worship without end Heb. 8. 7. V. 11. But Christ now he declares the spiritual substance of the figures which were before described likewise the difference which is between the figure and the mysteries which are figured Of good things to come namely the effect and end of whose Priesthood is to dispence unto us the eternall good things and the life to come By a greater end this ought to be continued with that which is spoken verse 12. that he is entred into the Sanctuarie namely into Heaven the meaning is having taken humane flesh upon Him compared chap. 8. 〈◊〉 to the forepart of Moses his Tabernacle Not made that is to say not made by humane art of dead stâ—ffe as the ancient Tabernacle was and all other worldly buildings V. 12. Of goates He hath a speciall relation to the sacrifices of the day of expiations Lev. 16. 3 5. By his own by the meanes and vertue of the sacrifice of himselfe Into the holy place namely into Heaven Heb 8 2. and 9. 8. Eternall therefore there is no more need of reiterating the sacrifice at the enâ—rance of the Sanctuarie as in the Leviticall Priesthood V. 13. Sanctifieth namely if they did according to the Law expiate the outward and corporall defilings which do not penetrate so farre as to pollute the soul so that man being thus cleansed
might be re-admitted to the communion of holy things Numb 19. 11 13 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation which is called carnal in opposition to Christs spiritual expiation See verse 10. V. 14. Through the The consideration of his Deitie concurring in his sacrifice 1 Tim. 3. 16. 1 Pet. 3. 18. that by vertue of his persons soveraigne dignitie he might give an efficacie of infinite value to the sacrifice of his Humanitie See Acts 20. 28. Without spot this is the second foundation of the vertue of the sacrifice besides his Deitie namely the innocencie and perfect obedience of Christ being man to which two we must adde the third which is Gods order and vocation which makes Christ relative and communicable to all his believers Purge shall cause you to be absolved from sin by the imputing of his righteousnesse and satsfaction by meanes whereof you shall receive the Spirit of sanctification and shall be able to serve Him in newnesse of life Rom. 6. 3 4 5. V. 15. For this cause seeing that Christ by his death hath fulfilled his Priesthood and that the end of every Priest is to be a Mediatour of peace and covenant between God and men it followeth that He is truely a Mediatour of the nevv covenant Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified but onely by the death of the suretie to give satisfaction to Gods justice is also called a Testament for the Greek word may signifie either Covenant or Testament That by meanes the end of this his Office is the Churches eternal salvation which Church is composed of men effectually called to the participation of Gods grace through the Redemption by Christs bloud Of the transgressions namely of the sinnes of all mankinde who were left without any remedie of true expiation even for Gods people themselves Acts 13. 39. Rom. 3. 25. which must be understood without Christ and faith in Him being promised for by this meanes believers of all ages have been reconciled to God by vertue of his satisfaction which was alwayes as present with God The promise namely the everlasting inheritance which was promised V. 16. For where He proves by the nature of this covenant which hath many things like unto a testamentarie disposition that it was necessary that Christ should diâ— that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testaâ—or is dead for before his death he may alter his wiâ—l at any time so long as he is alive V. 18. Whereupon He proves by the ancâ—â—nt covenant which was a figure of the new that there can be no covenant of God with man but by the meanes of satisfaction for sin by death which was represented by that bloud of beasts Was dedicated namely the first solemne establishment of it V. 19. According to the following Gods expresse command to Moses Exod. 20. 22. and 21. 1. Took the the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie and of the Tabernacle Lev. 16. 14. with the first powring out of the bloud set down Exod. 24. 5 6. With water this is not specified in Moses but may be gathered by similitude and analogie by Lev. 14. 6. 51. The book this likewise is not set down in Moses but the holy Ghost revealed it to the Apostle and hereby seemes to be signified that Gods covenant was not onely founded upon the Law but likewise upon the satisfaction which should be given by Christ and that it was figured by the bloud seeing the book was like the bond and the sprinkling like the acquittance see Col. 2. 14. V. 20. Which God namely which God hath commanded or hath appointed with you V. 21. The Tabernacle He sheweth that the meaning is that by that onely meanes of Christs bloud the Law of God is satisfied and his wrath appeased which was pointed at by the sprinkling of the bloud upon the book and the conscience of the people was purified which was represented by the sprinkling upon the people and so all the service which they did to God after that was acceptable to God the spring of uncleannesse namely sin being taken away which was figured by the sprinkling of the Tabernacle and all the utensils belonging to the outward service of it V. 22. Is no remission the Sacrament and ordinary Signe of all purging of sin and ceremoniall uncleannesses according to the Law is the sprinkling of bloud see Lev. 17. 11. V. 23. Necessary namely by the expresse command of the Law and by the continuall and unavoidable uncleannesses of the people Lev. 16. 16. The heavenly things Heaven though clean from all pollution of sin is said to be purified by Christs bloud because that by vertue thereof it is not onely the most noble part of the world and the treasure of all earthly blessings but is consecrated to be as it were the open Temple of spirituall service whither the Church carrieth its prayers vowes thankes-givings faith and hope With better sacrifices not that there were divers sacrifices as formerly but because Christs onely sacrifice under the New Testament is in stead of the severall ones in the Old Testament V. 24. Of the true namely of the heavenly in which is the truth and realitie of all ancient figures Heb. 8. 2. and 9. 8 12. V. 25. Of others that was none of their own V. 26. For then the meaning is if the reiteration of Christs sacrifice were necessary for future times the same reason would likewise prevail for times past seeing we must suppose that all believers sinnes in all ages have been purged by vertue of Christs onely sacrifice present to God and to their faith and if it was effectual before it was fulfilled much more ought it to be esteemed such after it is fulfilled To put away to blot out the fault and cancell the bond as concerning punishment before Gods judgement and likewise to destroy and mortifie the strength of it in his members V. 27. And as it is Gods ordinary Law is that man should once die after which death followeth his everlasting judgement either to life or to death so Christs sacrifice being accomplished by his death it followeth that he hath once onely offered himselfe and that upon this death God hath pronounced the sentence of absolution for all his elect V. 28. To bear to take their bond and condemnation off from them and lay it upon himselfe and bear it upon the crosse Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that A frequent description of true believers who live in a perpetuall desire and hope of Christs blessed comming Rom. 8. 25. 2 Tim. 4. 8. Without sin being no more loaden with mens sinnes for to satisfie for them as he was at his first comming 2 Cor. 5. 21. but onely to bring believers into the possession of the acquired salvation CHAP. X. Vers. 1. THe Law By the
a happy period For the joy namely to obtaine in his human nature the Heavenly glory and happinesse to which according to Gods order and his vocation he could no otherwaies attaine but onely by his Crosse and sufferings Luke 24. 26. Phil. 2. 8. 9. 1 Pet 1. 11. V. 3. Him that namely what the height of his person is and what the greatnesse of his sufferings hath been comparing them to the meannesse of your condition and the smallnesse of your sufferings V. 4. Unto blood namely unto death and bodily punishments for the first persecutions of the Church did generally extend no further then to the taking away of their goods or in outrages and disgraces Heb. â—0 33. 34. Peradventure he hath a relation to the freeing of those Fencers which were not condemned to die in that action after that they had plaied so long upoÌ„ the stage as that they were come to the losse of blood Against sinne namely against sinners and unbeleevers and against the whole Kingdome of sinne which is the divels Kingdome Oâ— against your own corruption which the Lord would reform by his crosse and it continually spurns against it V. 7. If ye so the fault be not in you for want of faith and patience the afflictions on Gods side are but onely visitations for correction very well b 〈…〉 ing a father and saving to you V. 8. All are namely all Gods children at all times See Psal 73 14. 1 Pet. 5. 9. V. 9. Of Spirits namely who of himselfe and immediately hath created mans soule and given it to him Or the spirituall father who hath regenerated our soules to his owne image in Christ. And liveâ— that by our afflictions we may obtaine the fruit and reward of everlasting life V. 10. For a few namely for the daies of our infancie for which these corrections are onely fit He seemes to point at the shortnesse of the time of our afflictions during our minority in this world opposite to the full and ripe ago of eternity See 1 Cor. 13. 11. 2 Cor. 4. 17. V. 11. The peaceable namely a just reformation and instruction joyned with a spirituall repose of the soule opposite to all manner of trouble of the flesh in afflictions V. 12. Last up take heart and strength knees to runne and hands to fight vers 1. 4. See Iob 4 3. V. 13. Make straight make the way of the Gospel plaine and easie for you by your voluntary obedience and using of it overcomming all difficulties that you shall meet upon the way So he will have the believers strength to overcome the roughnesse of the way and not the nature of the way to be altered by reason of the Travellers weaknesse That which is lest those who have neglected to strengthen themselves in Christian vertues be not through Gods just punishment put out of the way into apostacie V. 15. Fail of See Heb. 4. 1. 6. 4. 10. â—6 Any root lest any grievous scandall of heresie or apostacie growing and spreading it selfe abroad like a venomous plant Trouble you like poyson that troubleth the bodies health V. 16. Prophane person or impure and polluted person And under this name are comprehended all those who for the pleasures of the flesh do renounce the heavenly blessing as Esau did V. 17. The blessing when he would have had the holy Seed and Covenant of Gods grace preserved and propagated in him and his posterity He was rejected his request was denied Isaac telling him that he was excluded from it by Gods decree Mal. 1. 2. He found he could not get Isaac to alter his resolution Or his repentance could not take place and was of none effect Sought it namely the blessing V. 18. For ye he confirmes the exhortation of vers 15 16. by the grace of God communicated in all abundance and vertue by the Gospell which cannot be rejected nor contemned without grievous sinne And likewise incites and binds men to fulfill the Evangelicall precepts and exhortations and also gives the means and power to do it Rom. 6. 14. And to extoll this grace he compares the covenant of the Law full of rigor threatnings and terrour as it was figured by the manner in which it was given with the spirituall and gracious covenant of the Gospell That might be touched namely Sinai an earthly mount which God had forbad to be touched Exod. 19. 12. opposite to the spirituall hill of Sion v. 22. Gal. 4. 24. V. 19. They that heard see the meaning of this upon Gal. 3. 19. 20. V. 20. They could not they were quite cast down at that God willing to make a covenant with them should keepe them farre off from him with such terrible threatnings untill such time as having offered Sacrifices and being sprinkled with the blood of the Covenant they were admitted to come to God Exod. 24. 6 8 9 10. To shew that not the Law of it selfe gives accesse to God but the propitiation in Christs blood onely v. 24. V. 21. Moses though he was a Mediator of this Covenant and a figure of Christ Gal. 3. 19. yet he testified that the confidence of his soule towards God was not grounded upon the Law but upon the blood of Christ shadowed by the blood of those beasts I exceedingly feare this is not set downe in Moses his History and we must suppose that the Apostle hath known it and spoken it by revelation V. 22. Ye are come by the Gospell ye have been called and by faith you have been received into the communion of the Christian Church figured by Jerusalem and by Mount Sion See Galat. 4. 26. Of Angels which are part of this body of the Church V. 23. To the generall namely to the universall Church represented by that generall assembly of the people when the Law was given And Church of namely to the true and spirituall communion with the ancient fathers whose names are written in the booke of life See Exod 32. 32. Phil. 4. 3. The Judge not onely the Law-giver as when he gave the Law but as absolute and soveraigne Judge to pardon and absolve whomsoever he pleaseth To the Spirits namely to the company of beleevers soules who have been justified and afterwards perfectly sanctified and glorified in Heaven V. 24. To the blood namely to the participation of Christs blood spilt for the purging of sins and wiâ—h which all beleevers have been besprinkled that is to say which is actually applied unto them by the gift of faith to ratifie the new Covenant as the ancient one was ratified by the sprinkling of the blood of Sacrifices Exod. 24. 8. That speaketh which as one should say presents it selfe before God not to desire vengeance of the murtherous Jewes as Abels blood did of Cain Gen. 4 10. but to obtaine favour and pardon for them see Heb. 10. 20. 1 John 5. 8. V. 25. Him that namely Christ who is exalted into Heaven from whence he gloriously speakes to men by his Spirit and
hypocrites conscience cannot rest upon this boast Thou hast that is to say thou boastest much of thy knowledge and assent to Gods Truth but shew me that there can be any justifying and saving Faith separate from good Workes as I will prove unto thee by all the maximes of Scripture that he who truly doth good Workes hath a lively Faith which is the root and spring of it even as whosoever hath Christs Spirit is of Christ Rom 8. 9 10. V. 19. That there is one that is to say thou art no idolater nor heathen to believe a pluralitie of Gods And tremble they have not the true Faith which imprints in the heart the feeling and certaintie of Gods grace in joy peace and comfort Rom. 5. 1. but with all their knowledge of Truth they are in a perpetuall terrour and fear of God as of a judge and an enemie 1 John 4. 17 18. V. 20. Without workes namely that Faith which doth not produce this effect which is proper perpetuall and inseparable to a true and lively Faith Is dead Having no power to produce the effect of righteousnesse and life it is but a shadow of Faith and as it were a root dead in the ground V. 21. Was not Seeing that the same Spirit hath spoken by Saint Paul and by Saint James and that Saint Paul attributes Abrahams justification and the justification of all believers to Faith without Workes Rom. 3 20 28. and 4. 2 5 6. Gal 2. 16. and 3. 11. We must of necessitie distinguish the meaning of this word Justifie used by Saint Paul for absolving a man as he is in his naturall state bound to the Law of God and subject to damnation for his sin which God doth by a rigid act of justâ—ce which requireth full satisfaction which seeing he could not get of man Rom 8. 2. he hath received it at Christs hand who was the Suretie imputed to man by Gods grace and apprehended by a lively Faith Whereas Saint James takes this word for the approving of man in a benigne and fatherly judgement as he is considered in the qualitie of Son of God and living in the covenant of grace as having the two essential parts of that covenant joyned together Faith to receive the grace and benefit of Christ and Workes to yield him the service and acknowledgement due therefore and this justication is opposite not to the condemnation of a sinner in general but to the particular condemnation of an hypocrite who rending asunder these two inseparable parts sheweth that he hath neither the one nor the other V. 22. How Faith namely that he had the two essential parts which make up a true believer which are the benefit of the Son and the worke of the holy Ghost which are as inseparable as these two persons of the holy Trinitie Rom 8 9. Made perfect obtained its end and brought forth its true fruit or effect which is voluntary obedience V. 23. Was fulfilled as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son a signe of Gods grace in Christ so Gen 22. 9. it did finish up its full act of yielding it to him a figure of all the good Workes by which a believer yields to God by obedience all that which he had received of him by Faith V. 25. Justified approved of by God as a true member of his people not onely because she believed Gods promises which he had made to his people to be true but also because she put that growing Faith in practise by an act of charitie and loyaltie towards the spies Now it seemes that Saint James doth joyne this example of Rahab with that of Abraham to shew that there is no degree of Faith neither high as Abraham's was nor low and weak as Rahab's was which ought not and may not produce its fruits of good Workes V. 26. So Faiâ—h namely that knowledge separate from the Spirit of Regeneration which onely can animate and vivifie it to take hold on Christ and his benefit and withall to produce the effects thereof in good Workes CHAP. III. Vers. 1. BE not Let there not be many amongst you that attribute unto themselves the authoritie of teaching reproving and censuring of others as thinking themselves more wise more holy and more sufficient That we shall In case we be found blemished with such defects as we condemne in other men or as are contrary to our doctrine and admonition whereby it appeares that we do not sin by ignorance and that there is hypocrisie in our proceedings which are two points that do aggravate sin and condemnation V. 2. If anyman Suppose that some man might say he were free from other outward sinnes as those censurers did yet no man can avoid nor deny the sinnes of the tongue V. 5. A little as a bridle or bit is in comparison of the body of the horse or the rudder in respect of a ship Boasteth The tongue emboldeneth man to undertake great things in evill through cunning and deceits or by it man wil bragge that he can performe and bring to passe great designes V. 6. The tongue namely a false and perverse tongue A fire that is to say a powerfull meanes to kindle divisions warres troubles c. and to induce men to evill actions and seduce them c. A world as who should say a general masse of all sinnes there being no sin to which the tongue doth not serve for an instrument The whole bodie that is to say man in all his parts Setteth on fire is the cause of infinite evils and confusions in the whole course of mans life Is set on fire that is to say is stirred up to evill by the devils suggestions V. 7. For every He proves that it is the evill Spirit which stirres up the tongue to excesses because that no humane art or power could ever finde a remedie against the poyson and offence of it nor a curbe for the unbridled violence of it no way to tame the fiercenesse and wâ—ldnesse of it seeâ—ng man thereby exceeds beasts in crueltie and harmefulnesse V. 9. Therewith The wickednesse of the tongue is a most various monster composed of hypocrisie in blessing God the Father and Creator of all men and of maâ—iciousnesse in cursing and wronging of men that bear his Image which by this offence is injured V. 12. The fig-tree the meaning is in this contrarietie of actions in the Tongue it is most certain that evill words are signes and effects of an evill heart and seeing it is impossible for the heart to be both good and evill or that contrary effects should proceed from one and the selfe same heart we must believe that blessing of God which comes from the mouth proceeds not from the heart and that is but a meer vanitie and hypocrisie see Mattâ— 12. 34 35. V. â—3 Who is He returnes to the discourse of the first verse the meaning is if indeed there be any one amongst you that is
by his neighbours the Arabians and other Easterne nations as being upon their confines beyond Jordan according to the custome of borderers He makes an allusion between the Hebrew name for troopes of souldiers and forragers and the name of God At the last Or at the last he shall prey and forrage V. 20 Out of Asher The Italian hath it Out of Ashers countrey That is to say he shall have aboundance of all things to live on in his own countrie V. 21 A hinde A nation of a quick and ready wit yet courteous and loving without gall or offence to others like a tame hinde Prov. 5. 19. which needeth no watch nor locking V. 22 Bough A figurative description of the marveilous increase of Josephs progenie chiefly by Ephraim Gen 48. 16. 19. V. 23 The arâ—â—ers Though he hath always been as the But at which too many unjust persecutions have shot by his brothers his master his mistresse yet hath he through Gods grace withstood all these assaults without diminishing either in state or faith and he hath alwayes raised him up greater and happier to be the relief of his Church in the extremitie of famine V. 24 Of the mightie God the Italian hath it Of the mightie of Iacob that is God in whom lieth all his Churches strength see Psa. 132. 2. V. 25 Of heaven In dewes raine sunne-shine and other celestiall influences Lev. 26. 4. Deut. 28. 12. Of the deep By springs and streames which do all issue out of the great masse of waters which is under the earth Of the breasts by the copious bringing forth and bringing up of children and cattel Deut 28. 4. 11. V 26 The blessings The favours I have received of God have abounded above them of my forefathers as in respect of the great number of children which God hath given me as in regard they are all admitted to be of the blessed seed and none of them hath been cast out as in the families of Abraham and Isaac besides other wonderfull gifts wherewith God hath blessed me Vnto the A proverbiall manner of speech which signifieth the highest of a thing as the tops of the high hills are above the plaines Now he saith the everlasting hills as Deut. 33. 15 Hab. 3. 6. because that for the most part they were from the beginning created in the same forme and manner as they have continued in ever since They shall As I have received thâ—se favours through Gods blessing so I do wish them in thee through my blessing which I assure my self God will ratifie Of him Of thee Joseph whom God hath made remarkable in spirituall and temporall gifts and raised to so excellent a dignitie V. 27 A Wolfe A description of the warlike customes of this tribe V. 28 All these This is the state of the partition of the twelve tribes of which Jacob had spoken in this his propheticall will According That is to say according to those gifts as God would bestow upon them which will was revealed to Jacob. V. 33 Gathered up An act of a sweet and quiet breathing his last as of a man that falleth a sleep CHAP. L. VERS 2. IMbalme This custome of the Aegyptians was grounded upon vanitie and the fond desire of shunning or prolonging the condemnation of sin which is returne to dust Gen. 3. 19. But since God having spoken nothing thereof in his Law it hath been held as a thing indifferent V. 4 Spake Because that those which mourned did not go abroad Gen. 2. 32. and it was not lawfull to appeare before the King in mourning habit Hest. 4. 2. as well by reason of the sadnesse of the spectacle as also because the meeting of such a one was held for an evill signe V. 5 Digged In that great cave or hole in the rock Jacob had caused a monument to be cut according to the fashion see 2 Chron. 16. 14. Isa. 22. 16. Matth. 27. 60 V. 7 The Elders of his Councellors Senators and Officers V. 11 Abel-Mizraâ—m That is the Aegyptians sorrow or the plaine of the Aegyptians sorrow for Abel signifieth both sorrow and plaine V. 17 Forgive the Words of messengers and intercessors V. 18 Behold we be We yeeld our selves unto thee and we acknowledge that thou hast reason to requite us for the slavery we sold thee into V. 19 Am I in To work my own revenge which belongeth to God alone Deuteron 32. 35. and to oppose my selfe to his Councell and decree through which I was to be afflicted and tried Psal. 105. 19. and to turne that to be an evill to you which he had ordained for your good Gen. 45. 5 V. 23 Upon Iosephs knees He held them as his own and brought them up tenderlie even from their infancy V. 24 His brethren Under which name were comprehended his nephews also Visite you Shall make you feele the effects of the care he taketh of you by delivering you out of captivitie See Gen. 21. 1 V. 25 My bones That is my dead body see the reason of this desire Gen. 47. 29 THE SECOND BOOK OF MOSES called Exodus THE ARGVMENT THis book hath been by the Graecian Interpreters called Exodus that is to say the comming forth because the chief subject thereof is the history of the miraculous comming forth of Gods children out of Aegypt where they had been detained after the death of Ioseph in long and cruell slavery and oppression untill the time appointed by Gods promises for their deliverance to bring them into the Land of Canaan promised to their forefathers And just then the Lord by the hands of Moses and Aaron set the people in full libertie after he had with many and terrible plagues broken and tamed Pharaohs pride causing them to passe drie foot through the red Sea where he drowned Pharaoh and all his host that pursued them That the people after that time might not have nor acknowledge any other God and Lord but the everlasting Sonne of God who had manifested himself unto them by a new glorious and most singular name which he revealed unto Moses and had instituted the new Sacrament of the Passeover for a remembrance of this miraculous deliverance After which he himself conducted them through the desert even to mount Synai where he more particularly and solemnly renewed hâ—s Covenant with them giving them his Law together with many ordinances ceremonies and Statutes as well Ecclesiasticall as Politick to consecrate and appropriate them altogether to himself and to sever them from all intermixture with prophane Nations and chiefly to keep them alwayes ready through faith and desire for the comming of the Messias in the â—lesh in whom was to be the accomplishment and substance of all these shadowes and figures of the Law Appointing also the Priesthood and ordinary service of God amongst his people and a holy Tabernacle in manner of a moveable Temple with all its ornaments and parts amongst which the Arke of the Covenant held the first place over which the Sonâ—e
as to say O thou Nation O thou State O thou Kingdome see upon Psal. 9. 14. Tho art to be namely according to the Prophecies Isa. 13. 1. 47. 1. Ier. 25 12. 50. 2. Happy as well for the honour which it will be to him to be executioner of Gods judgements upon his enemies as for the blessing and recompence which he shall receive therefore see Isa. 43. 113. 13. PSAL. CXXXVIII VER 1. BEfore the Gods the Italian before the Angels which are present in the Church Eccl. 5. 6. 1 Cor. 11. 10 and were set out under the pictures of the Cherubins which were in the Temple Others understand the Hebrew word Of the Kings and Potentates of the world see Psal. 107. 40. and 119. 46. V. 2. For thou hast that is to say Over and above the glory and praise which is due unto thee for thy other perfections thou art also extolled in the effects of the truth of thy promises towards me Or thou hast magnified thy name above all things through thy word namely it being considered either in its infallible truth or in its most powerfull vertue and operation V. 4. When or because they heare The words namely how that by thine appointment and according to thy promises I have miraculously been made King Others understand this of the hearing of the preaching of the Gospel as Psal. 102. 15. 22. V. 5. Shall sing that is to say shall preach his admirable providence his councells and works V. 6. The lowly the Italian things below namely what is done upon earth Or him that is of a poore and abject condition or him that is lowly in heart through humility Isa 57. 15. V. 7. Thou shalt stretchforth as Psal. 3. 8. PSAL. CXXXIX VER 2. MY down sitting or my down lying that is to say all mine actions and enterprises 2 Kings â—9 27. A sarre off before it be effected or framed Or from heaven V. 3. Compâ—ssest termâ—s borrowed from huntsmen V. 5. And laid thou stayest and takest mee even as a wilde beast that hath been long pursued and at the last is catcht in the nets V. 〈◊〉 Too wonderfull the Italian so wonderfull that I cannot avoid it Hebrew it is wonderfull above me which some expound it goeth beyond all my capacity understanding as Iob 42 3. Psal 4â— 5. I cannot that is to say to hide me from it or to attain unto it V. 9. If I take Poeticall termes to shew an exceeding swiftnesse even as the dawning of the day doth presently shew it selfe over all the horizon Of the Sea or of the West V. 10. Lead me shall alwayes take hold on me to cause me to goe where it will showing thereby that divine providence is not a knowledge that lyeth idle but an active and effectuall conduct V. 11. Shall cover me the Italian shall make mee lie a squat the Hebrew phrase is taken from beasts which lye a squat like dogs and huntsmen The night that is to say thou shalt see me as plaine as if it were day V. 13. Possessed as much as to say thou knowest and guidest all my thoughts and most inward and hidden affections being my Creator see Psal. 33. 15. V. 15. The lowest parts namely in this low world V. 16. Were written or designed A phrase taken from limners designes and drafts the meaning is thou hast already in a manner designed the idea of them according to which afterwards the work was framed V. 17. How precious that is to say I reverence and adore thy holy providence V. 18. When I awake every morning when I awake I am to come to a new account with thee forthy great benefits the meaning is I can neither comprehend them nor make satisfaction for them V. 19. Surely I am so certainly perswaded of thine infinite knowledge of every secret thing and of thy judgement that it causeth me to abhorre all manner of communication with the wicked Psal. 26. 5. and 119. 115. V. â—0 Speak against thee wickedly the Italian have named thee in wickednesse namely in perjuries and execrations and other accursed abuses of the name of God V. 24. Wicked way Hebrew way of paine or griefe namely by which I doe any man wrong PSAL. CXL VER 3. SHarpned in cunning calumnies artificiall slanders and false reports V. 7. Thou hast thou hast guarded and defended me in dangers of warre V. 9. Compasse me a terme taken from huntsmen as much as to say which come neare and beset me on every side â—et the let the evill which they have plotted with their slanders fall upon their own head V. 11. Evill as hee hath persecuted me who was innocent so let his sinne drive him that is to say let the wrath of God and the punishment which he bath deserved persecute him untill such time as like unto a beast forced to some precipice hee fall and perish V. 13. Shall dwell they shall live in rest and security under the eâ—e of thy favour and providence Or in the middest of hy Church where thou makest thy selfe known in a speciall manner Or eternally in heaven PSAL. CXLI VER 2. AS incense namely the holy incense which was offered upon the Altar A figure of the Saints prayers under Christs intercession Rev. 5. 8. 8. 3. V. 3. Set a watch grant mee the guide and bridle of thy Spirit that I may not sin in word nor deed in this my hard tryall V. 4. Let me not let mee not be allured by their ease and pleasure which they enjoy in such ample manner for to joyn with them Or let not me take a delight in that which they take a delight V. 5. Smite mee let him reprove me and chide me with a good intention and through his pure zeale to goodnesse see Iob 19. 2. V. 6. Their Iudges I'doe not only love just corrections but doe also patiently suffer unjust persecutions as I made it manifest in Sauls person who was the chiefe of mine enemies when hee was left alone in the cave 1 Sam. 24. 9. to whom I offered no violence but onely related unto him the wrongs which he did me with all respect modesty V. 7. Our bones Saul and his men doe kill my followers and through extreame inhumanity leave their bodies unburied upon the ground V. 10. Escape the Italian passe over that is to say escape safely out of their snares PSAL. CXLII VER 3. MY path by which I may escape V. 5. My refuge or my hope V. 7. Out of prison namely out of this cave where I lie hidden and am watched for and round beset with mine enemies Compasse mee to congratulate with me and to joyne with me in thanksgiving to thee Deale bountifully the Italian reward me namely when thou shalt change my state according to justice and mine innocency Or when thou shalt bestow this benefit upon me PSAL. CXLIII VER 1. RIghteousnesse and equity in righting the oppressed according to the just performance of thy covenant and