place of the Arke did penetrate also into the Sanctuary like an obscure darknesse Lev. 16. 2. 1 Kin. 8. 12 Isay 6 4. V. 36. In all All their voyage through the desert because that afterwards the cloud appeared no more without because they had no more need of guiding nor of safeguard from the heat but only the darknesse remained within the Sanctuary V. 38. And fire The same pillar which appeared in the day time like a cloud appeared in the night time like fire See upon Exo. 13. 21. THE THIRD BOOK OF MOSES called Leviticus THE ARGVMENT THe name of Leviticus given by the Greek Interpreters to this Booke giveth an inkling of what is the chiefest matter it treateth of namely the forme of the ceremoniall worship which God prescribed his people in the desert after the Tabernacle was erected especially about offerings and sacrifices which indeed had been established by God from the beginning after mans sin and the promise that he should be re-established into grace by the Messias had been continually use in the Church and were of two sorts and for two ends The one sort was expiatory being visible signes and sensible documents of the only purgation of sin by the bloud of Christ that the faithfull might always be occupied in the expectation thereof and directed to seeke by faith in him the only remedy against sin and the condemnation thereof and that through these ceremonies accompanied with the power of Gods Spirit in their lawfull use the feeling of Gods grace might be dispenced unto them and their consciences assured of peace and reconciliation The other were Eucharisticall or to give thanks to make a publick acknowledgement of Gods benefits as well generall as particular But after the comming out of Epypt God willing to cut off all past abuses and to give a firme and perpetuall forme to his service to banish all arbitrary licence and shew that he is pleased with nothing but with obedience by which alone he can and ought to be lawfully served both kinds of sacrifices were regulated by certain laws and circumstances of rites times and places And especially by the appointing of certain persons consecrated and elected by God according to his free choyce who tooke the tribe of Levi in generall for his service and one of that tribe Aaron and his race particularly for sacrifices whereof the eldest from father to son should successively hold the place of high Priest bearing the image of Christ the only eternall spirituall and effectuall Priest of his Church To these observations were added that of the fire which at first fell from heaven and was continually preserved upon the Altar to burn all sacrifices For a figure to shew that Christ the only true Expiatory offering should be touched and burned by the fire of Gods wrath against sin the burthren of which he should take upon him And also that all the Churches spirituall worship ought to be done and sanctified by vertue of the Spirit of God given from heaven As contrariwise by the refusall of the strange fire rashly used by two sons of Aaron and by the severe punishment of that fact is taught that no worke no motion no endeavour that is meerely human can be acceptable to God for the purging of sin nor apt for his true service but that he is contrary-wise offended and provoked by it Besides this first and principall part this Book containeth also the Laws of the distintions of meates clean and uncleane lawfull and unlawfull As well for an exercise and absolute proofe of obedience to God as for a document of holy discretion to abstaine from any thing as God sheweth to be displeasing unto him and may staine the conscience And the declaration of all ceremoniall uncleannesses by meates corporall infirmities and accidents and the purification required in every one of them together with the appointment of a generall purgation or atonement to be made once a yeare of all the peoples uncleannesses Were signes and figures of the ordinary vices and defects which the faithfull cannot avoyd in this wretched life who notwithstanding never want continuall expiation by the application of Christs bloud nor the correction and cure by the working of the spirit untill the time of their full deliverance from sin by death In this Book are also established the Laws of the deg 〈…〉 of affinity and consanguinity forbidden in marriages and also diverse other preceptâ— of justice charity and piety of the purity required in Priests of Feasts of the resting of the earth every seven yeares of the Jubily of vowes of things consecrated to God and the ransome of them Thigns which have all been used in ancient times by an order of Ecclesiasticall discipline and have likewise some reasonable correspondency with the mysteries of the Gospell whereof the Levites were the ordinary teachers sacred ministers and publick expounders Finally all these commandâ—ments were sealed by the Lord with solemne promises to them that should keep them and threatnings to the breakers thereof ANNOTATIONS CHAP. I. VERS 2. AN offering Namely a voluntary one V. 3. At the doore Presen 〈…〉 it in that place before he offer it upon the Altar or it is a generall prohibition of offering it any where but only upon the Altar which was before the said doore and did also sanctifie the offering Mat. 23. 19. Before the Lord the Ital hath more That it may be accepted before the Lord For the obeying of Gods order was that which made the sacrifice acceptable and effectuall to make an attonement with him see Lev. 7. 18. Deut. 12. 13. 26. 1 Sam. 15. 22. Others translate it Let him offer it of his own free will V. 4. Atonement Both ceremoniall sacramental figuring the true and internall attonement of the soul with God by Christs offering apprehended by faith by all beleevers in their sacrifices V. 5. Shall kill Namely the Levites shal kill it see 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35. 11. V. 7. Shall put Seeing that fire which once fell from heaven Dev 9. 4 was to be continually kept and preserved upon the Altar Leviticus 6. 12. and the use of all other fire was forbidden in sacrifices Lev 10. 1. putting of fire upon the Altar in this place could signifie nothing but kindling of it V. 9. Shall he wash Before they be laid upon the fire And the Priest Not the high Priest but some of the inferior ones whosoever it is that serveth at that time for even at that time or presently after it was ordered they should serve by turnes weekâ—y see Lev. 10. 9 2 Kings 11. 5. Now this was a figure of Christ by whom the faithful are sanctified and presented to God with all their spirituâ—ll service Heb. 13. 15. V. 16. By the place The ashes which fell down from the grate of the Altar were first taken up on the East side thereof and then were carried out of the camp See Lev. 6. 10. V. 17.
called all them uncircumcised who had any naturall defect either of body or mind V. 14. These A digressioÌ„ out of the course of the history to shew the linage of Moses Aaron whom God did employ about the deliverance of his people The heads hat is to say tthe first fathers of these nations from whom also they took their Names Houses The Italian hath it Families The people was divided into Tribes the Tribes into Families or great Kinreds the Kinreds into Housholds and the Housholds into Heads See Jos. 7 14. Here are understood great families of seventy in number according to the number of the heads which came into Egypt called fathers by eminence and their successors families of the Fathers Reuben Meaning to insist upon the Family of Levi hee briefly passeth over the heads of the two Tribes which according to the order of the birth of the sonnes of Jacob were the first V. 16. According Each of which had also its distinct generation to which also it gave its name V. 19. The Families The first from whence came those great families which did also distinctly keeep the same names as the first had V. 20. His Fathers sister Others have it Cousen see upon Ex. 2. 1. V. 23. Daughter of Which was of the Tribe of Juâ—ah and these two tribes of Judah and Levi did often joyne in affinity together V. 26. According to their That is to say in manner of an army divided into companies and colours c. according to the tribâ—s and families 〈◊〉 Ex. 12. 41. 51. and 13. 18. and 14. 8. CHAP. VII VERS 1. A God The Italian hath it To be in stead of God That is to say to be in my stead and represent me as head of this Ambassage of which Aaron shall be as interpreter and orator under thee V. 3. My wonders That is to say myracles not of â—race nor for good to them but of present punishment and pâ—esages of greater evills to come V. 9. Thy rod The same which God had ordained which it seemeth Moses did ordinarily carry about him and which he should deliver unto Aaron as the performer of his commands when there was any miracle to be wrought V. 11. Wise men Those which were esteemed such bear the name of such though their knowlege was altogether diabolicall otherwise by the name of wise men were understood those onely which studied naturall arts and Sciences and by Magicians those who had made a covenant with the devill wrought by his power See Gen. 41. 8. Dan. 2. 2 Now Pharaoh his intent was to take away from the God of the Israelites the honour and power of working miracles alone and from Moses the authority of his commands and threatnings V. 12. They became not by any true change of substance nor in a moment in which two poynts consisteth the nature of a true miracle and is out of the devils power and the power of all his Ministers but by some illusion wrought upon the beholders sences by false impressions in the ayre or by the putting in of true serpents insensibly brought in from some other place taking the rods from the peoples sights by devillish deceits of the sight Aarons rod while it was yet a serpent Here God to leave Pharaoh in his wilfull error is contented to shew by this signe that he is too strong in all things as the Devill can any way plot against him V. 14. Is hardned The Italian hath it made heavy That is obstinate and firme in his purpose as things which are very heavy are also very hard to move V. 15. In the morning Which sheweth that the Lord appeared unto Moses in the night V. 17. I will smite That is to say I Moses will cause Aaron to smite V. 18. Shall loath The Italian Shall be wearied Namely with endeavouring to purifie the water eyther by digging in the earth or by draining of it through the sand seeing that in Egypt they have no other common water but that of the river Nilus V. 19. Vpon the waters That is to say upon the waters of Nilus which divideth it selfe through all the Countrey by channels and streams Gods operation stretching it selfe from that place where the river was smitten to all the remnant even to that which successively ran in the river V. 22. Did so By illusiâ—n or supposition as vers 12. Now this water whereupon the Magicians did work was either that in the Land of Goshen to which the plagues did not reach Ex. 8. 22. and 9. 26. and 10. 23. Or the water of those wells and ditches which the Egyptians digged or peradventure the water of Nilus it selfe which peradventure was not so suddainly changed but that the Magicians might have time to practice upon it V. 24. Digged To trie if the water drawn through the earth could be purified which also might in part happen to be so CHAP. VIII VERS 5. OVer the See upon Exod. 7. 19. V. 7. Did so Smiting the water with their rods as Aaron had done Brought up Namely in the Land of Goshen which was exempted from plagues or in some other place which was not presently upor an instant covered with frogs by Moses working See upon Exod. 7. 22. Now God againe glorifies himselfe above the Magicians in suffering them to imitate the miracle of the plague but discovereth the false-hood and weaknesse of the devill in that he doth not suffer them to imitate the remedy and the deliverance see upon Exod. 7. 12. and 8. 18. V. 9. Glory over me Now thou dost humble thy self and bringest thy selfe into Gods obedience thou obtainest the victory over mee and beatest back my plagues Or elie he speakes in scorne as if he sayd scorne me if thou wilt and withstand me according to thy wonted custeme yet must thou request mee to relieve and helpe thee V. 12. Because of Concerning the Frogs which he had caused to come upon Pharaoh V. 13. Villages The Italian hath it Courts Or villages or countries V. 16. Lice The Italian hath it Gnats or Butterflies or horse-flies so many have interpreted the Hebrew word yet others doe take it to be lice V. 18. They could not Being hindred by God from using their diabolicall deceits in this plague which seemed â—o be more easie to imitate and in the plagues which followed which he did to take away all colour of excuse from Pharaoh There were stayed upon them for a time V. 19. The finger An effect of his omnipotence to which no art can adde confessing thereby secretly that their miracles had been done by art See Luk. 11. 20. Vnto them Namely to Moses and Aaron Or else to his owne Magicians V. 22. In the midst This seemeth to be added against those prophane persons who confesse the essence and glory of God in heaven and deny his providence upon earth Or against those Idolaters who thought God to be a particular God of his people and that his power could stretch no further
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
out of one hand into the other but the heaving was performed by casting up the said pieces one with the one hand the other with the other without shifting of hands Yet these two words oftentimes were taken one for the other And these actions were not always done to burn those parts pieces afterwards but somtimes to coÌ„secrat theÌ„ only for hallow'd food for the Ministers V. 25 Burn theÌ„ in sacrifiâ—â—s of thanksgiving the right shoulder was the Priestes Lev. 7. 32. Deut. 8. 3. but although in this action Moses was in the Priests place consecrating of Aaro 〈…〉 yet he had but the brest 22. For a burnt offering the Italian hath it Make a perfum of it upon the burnt offering of the fore meÌ„tioned ram v. 8. V. 17. Shalt sanctifie Taking the breast for thy self v. 26. and burning the shoulder to God v. 22. which sheweth that in all sacrifices of thankesgiving those parts should be hallowed meats dedicated unto God in the persons of his Ministers Lev 7. 34. Deu. 18. 3. Of that namely of that basket ful of baked things 2â— 2 〈◊〉 V. 28. Heave offering Under which are also comprehended the wave offerings Unto the Lord being consecrated unto him by the heaving and then by him assigned for his Ministers portions V. 29 His sons after him Successively to the eldest of his progeny V. 30 Seven dayes one after the other when he shall come into his office for so many daics were required for his confecration v. 35. That is priest that is to say high pâ—iâ—st In the hâ—ly place as well in the first or fore-part of the Tabernacle where the high Priest onely carried the bloud of the sin offerings Lev. 4. 7. 8. and that of attonâ—ments Pro. 30. 10. Aâ— in the inmostpart in the sanctuary where he went in once a year withthe bloud Lev. 16. 2. Heb. 9. 7. V. 31. The ram the remnant of the flesh thereof after thou hast offered unto God his part unto Mos as a sacred Minister his part v. 26. In the â—oly place namely in the court at the entrance of the Tabernac Lev. 8. 31. V. 33. A stranger that is to say one that is not of Aarons generation V. 36 Thou shalt offer thou shalt continue a bullock a day in the same manner as I have given thee order for the first to be done v. 11. For a sin offering see of this kind of sâ—crifice Le. 6. 25. For atonment aswel for AaroÌ„ and his children as for the Altar it self which aswell as the creatures may be defiled by sin and ought to be blessed again again consecrated by the bloud of sacrifices which was a figure of Christs bloud hy which all things are sanctified to the children of God especially those things which are used in his service see Lev. 8. 15 16. 18 2 Chro. 29. 18. Eze. 43. 2 Heb. 9 23 V. 37 Whatsoever let no mancome neerer the Altar unles he be consecrated for fear of polluting it Hag. 3 13. and let all those things which touch the altar be coÌ„secrated to God Mat. 23. 19. the figure of Christ in whoÌ„ no body hath part unlesse he be sanctisied of himself Joh. 13. 8. and who sanctifieth every man that toucheth him by faith Heb. 9. 14. from Eze. 44. 19. and 46. 20 there may be a third sense gathered namely of threatning that every thing or person not consecrated should beware of comming neere the altar lest it become sacred by the forbidden means Lev. 27. 28. 29. V. 38. Thou shalt offer For every day or daily wherefore this only is called a continuall sacrifice V. 39 At even the Italian hath it Betweene the two Even see Exo. 12. 6. V. 40. A tenth deal The Italian hath it The tenth part of â—n Ephah which was a measure for dry things An Hin A measure for liquid things Beaten oyle the Italian Virgia oyle see Exo. 27. 20. V. 42 Where I namely in the Tabernacle but more especially in the innermost part thereof where the most holy place was Exo. 30. 6 Lev. 16. 2. V. 43 By my glory That is to say by my most glorious presence which shall clense them from â—hâ—â—r pollutions shall adorn them with spirituall gifts and shal dedicate thâ—m to me and to my service CHAP. XXX VERS 1. TO burn The Italian to make this was the daily use of it but besides this there was atonement by bloud made once a yeare and in some certain sacrifices v. 10. Lev. 4. 7. 18 〈◊〉 wood see Exo. 25. 5. V. 2. The hornes thereof shall be see Exo. 27 2. V. 3. The top thereof that is the boording or roofe above it The sides the Hebrew hath it the wals V. 6 Before Wiâ—hout in the holy place The vaâ—le see Exo. 36. â—1 Meâ—cyseat the Italian hath it the coverture see Exo. 25. 17. V. 7. Aaron In quality of Priest but not of high Priest see Luk. 1. 9. Sweet incense This signified the second part of Christs office which is the intercession he makes in heaven as the sacrifice which was offered in the court signified the redemption and satisfaction given on earth Heb. 9. 24. Dresseth Set them in order cleansed them from all filth after he had put theÌ„ out Le. 24. 1. 1 Sa. 3. 3. to be ready to light again at night V. 9. Strange That is to say common or prophan or of any other composition that I shall give order for v. 34. Nor burnt sacrifice Because that all sacrifices were offered in the court upon the great altar shewing that Christ being gon up into heaven sacrifices now take place no longer but his perpetuall intercession only remains and the power of his bloud still fresh Heb. 9. 25. and 10. 20. V. 10 Once in ayeare In the day of the anniversuy attonements which was the tenth day of the 7 month see Lev. 16. 19. 23. 26. NuÌ„ 29. 7. Besides at that time they did carry thither some of the bloud of the sin offering when it was offered for the high Priest for the whole congregation Lev. 4. 7 18. because that was also a publick attonement but an extraordinary one Upon the laying some of the bloud of the sacrifice thereon Most holy so were all things called which were imployed in Gods service and were anointed with holy oyle Exo. 30. 26. 29. V. 12 Takest the umm by mine appointment as Exo. 38 25. NuÌ„ 1. 26 for without his order Davids example 2 Sam. 24. 2 2 Chr. 27. 24 sheweth it was no lawfull enterprise their number the Italian hath it of them that are to be numbred that is to say of them that are abovâ— twenty years of age and have no impedimeÌ„t in them wherfore they should be refused v. 14. Deu. 23 1. Aransom halfe a shekel for a head and it was cal'd a ransome because it was a kind of tribute paid unto God as to their soveraign Lord to ransom them from the punishment which was to be inflicted
time between the Iewes and that mixture of nations which took and bare the name of Samaritans As for the Kingdome of Iudah the History declareth that though the Church and Gods true service and corsequently his Word Sacraments Grace Presence and Spirit were therein preserved yet as well through the peoples enraged inclination to idolatry as by the infection of the ten tribes there were such vices engrafted into it both against the first and second table of Gods Law that they could never be rooted out neither by the Prophets ministry nor by Gods punishments nor by the authority and zeal of many excellent Kings who excelled in piety and vertue and whom God raised from time to time to repaire the breaches and to stay the imminent ruine Whose holy endeavours and works were almost alwayes overthrown by their successors boundlesse impiety So that the Lord at last after hee had miraculously saved the people of Iudah out of the Assyrians hands delivered them into the Caldeans hands who afflicted weakned subdued and wasted them severall times and at last took sacked and burnt the City of Ierusalem and the Temple of God extinguished the Royall Line and carried away the small remnant captive to Babylon After all which through the excesse of the Iewes malice and Gods rigorous vengance a small remnant which remained in the countrey was carried into Aegypt in a state not lesse lamentable but farre more accursed than theirs who were in Babylon the most terrible Eclipse and interruption that the ancient Church ever bad Which notwithstanding Davids progenie and the holy seed among the people was preserved the one to bring forth Christ according to the flesh at the appointed time and the other to people the Church and to bee gathered and ingrafted in his everlasting spirituall Kingdome by the power of Gods promises CHAP. I. V. 2. BAalzebub see upon Matth. 10. 25. V. 7. What manner namely what was his stature habite and shape V. 8. Hairie either by reason of his own hair or by reason of his Prophetick mantle which he wore that was of haire Zac. 13. 4. Mat. 3. 4. V. 10. If I be seeing that after so many proofes of my being a Prophet and notwithstanding my faithfulnesse you will yeeld me no faith nor obedience but by a prophane scorne you call me man of God I beseech that great Lord whom I serve that he may confirme and make good my ministery by thine examplary punishment A motion of the Spirit of God in zeale of a just punishment see Luke 〈◊〉 54. V. 13. Let my life take compassion on mee and spare my life V. 17. Iehoram brother of Ahaziah and sonne of Ahab 2 King 3. 1. CHAP. II. V. 2. TArry here this is spoken by Elias to make Elisha so much the more desirous of going along with him that he might be a witnesse of his taking up into heaven which the Church was to bee certified of in all ages for divers ends V. 3 The Sonnes see upon 1 King 20. 35. knowest thou this was by Gods spirit revealed to some of those Prophets and peradventure to the whole Colledge V. 9. Be upon me seing thou hast consecrated mee to be thy successor and conductor of the Prophets mediate towards God for me that he may grant me gifts and the conduct of his spirit which thou hast had in great eminence as Num. 11. 25 even twice as much as any ordinary Prophet to the end that I may be capable of that degree of superiority having a larger portion of gifts then ordinary V. 10. A hard a rare and singular thing which is not ordinarily promise nor can be obtained but by very fervent and instant prayer see 1 Pet. 4. 18. if thou see me I give thee this for a signe to shew thee whether thy desire and my prayer have been heard The sense is if God permits thee to see me goe up into heaven he will also grant thee that gift which thou desirest To raise Elisha his attention so much the more to mark this great miracle with all its circumstances so much the better V. 11. A Charet or the likenesse of a charet went up was ravished up into heaven and in an instant transformed out of all qualities and conditions belonging to this mortall and earthly life and clothed with eternall and spirituall without passing by the way of death as Enoch Gen. 5. 24. Both examples being as it were a prelude of Christs glorious ascension into heaven see 1 Cor. 15 51. 1 Thes. 4. 17. by a whirlewind wrapped up in a fold of clouds and darknesse which did presently take him out of sight V. 12. The Charet as thou hast been the Lords faithfull warrier for the safety of his Church so now art thou carried into his Kâ—ngdom of glory as it were upon a tryumphall Charet rent them to shew that he was grieved and much moved V. 14. Where is I shall see now whether God hath heard me concerning the gift of that portion of spirit which I desired of him in trying to doe the same miracle as Elias did words of invocation and faith rather then of doubt and diffidence V. 15. They said may bee by revelation or by some splendor majesty or divine manner of moving which they perceived in him the spirit God hath by a firme and lasting grace conferred the same gifts of his Spirit upon him as Elijah had as Num. 11. 25. V. 16. Lest peradventure for it is likely that Elijah had often been ravished so and divinely transported and afterwards sound againe see 1 Kings 28. 12. V. 17. Till he was being overcome with their importunity he could not gain-say them send to assure them that Elijah was no more upon earth and by this meanes bring his owne ministery into so much the more esteeme V. 19. The ground barren the Italian hath it the land disinhabited by reason of frequent sicknesses abortive births sudden deaths c. Others say that hereby is meant the baâ—renesse of the plants and their corruption V. 20. A new for feare of some legall uncleannesse and also for reverence of Gods power which shewed it selfe in this miracle V. 21. And cast not because there was any naturall power in the salt to work any such effect especily there being but such a little quantity of it but onely by the will of God who makes use of any thing he pleaseth for a signe or token of his power to shew by the weaknesse of the signe though it have some relation to that effect that the vertue proceedeth immediately from him see Exo. 15. 25. 2 King 4. 41. and 6. 6. V. 23. Mocked him not onely through a childish kinde of wanton boldnesse in regard of his person but through a kinde of prophane impietie towards his ministery they being bred up in Idolatry which Elisha's prophetick spirit did very well perceive and therefore hee caused them to taste the punishment thereof V. 25. He went being driven out of one place
they are dispersed V. 16. Ballancings that is to say how they are hanged up even in the ayre V. 17. How thy garments how after a raine caused by a Southern winde the weather cleering up thoâ— art warmed in thy garments V. 18. Strong not by reason of any hard massie Elementall thicknesse but by reason of their ayrie incorruptible and indissoluble nature composed of very thin and even parts V. 19. Darknesse namely the darknesse and ignorance of our understandings V. 20. Shall it be told him his meaning is that all manner of discourse or conceit of divine things framed by the corruptsence of the flesh is abominable to God V. 21. And now it seemeth that at that very instant the cloudy weather did begin to cleare up and that thereupon Elihu took accasion to speak these words V. 22. Faire weather the Italian guilded clearnesse the Hebrew golden V. 23. Finde him that is to say comprehend the infinitenesse of his essence not draw neer the light of his glory nor penetrate into the secrets of his providence V. 24. He respecteth not the Italian no man though wise of heart can see him that is to say to have a full and direct knowledge of him either by sence or discourse of reason for that knowledge is reserved untill the everlasting life Exod. 33. 20. 1 Cor. 13. 12. 1 Ioâ— 3. 2. Others translate it hee respecteth not any that is wise of heart that iâ— to say God will disdaine to take notice of him as being too much inferiour to him CHAP. XXXVIII VER 1. WHirld-winde namely in the same manner as the Lord was wont to appeare who did in that manner hide the brightnesse of his Majesty and shewed the signes of his power to bring man to feare and humility see Deut. 4. 12. 1 Kings 8. 12. Ezech. 1. 4. Nab. 1. 3. Heb. 12. 19. V. 2. Darkneth darkeneth the soveraign luster of my providences justice and wisdome V. Gird up now I appeare unto thee as thou hast so often wished strengthen thy selfe with reasons to argue with we I will demand an ironicall kinde of speech in answet to Iobs speech Iob 13. 12. V. 4. Where wast thou wast thou my companion or my councellor when I created the world that thou wilt now be such in the governing of it laid the figurative termes taken from buildings V. 5. Who besides my selfe V. 7. When namely when all creatures especially the heavenly ones being newly created did glorifie their Creator every one in its own kind Psal. 148. 3. He seemeth to take this similitude from the birds which use to sing at breake of day The sonnes namely the Angels Iob. 1. 6. V. 8. With doores figurative termes to expresse the great concavitiâ—s wherein the Sea is enclosed Brake forth similitudes taken from birthes V. 12. The morning that is to say the Sunne causing it to rise at such or such an houre sooner or later in such or such a point of heaven according to the divers degrees and scituations of the Zodiack V. 13. Take hold to extend it selfe to the furthest parts The wicked which doe hide themselves by day and doe flie the light Iob 24. 13. 17. Iohn 3 20. V. 14. It is turned the Italian addeth and cause the earth to hee turned into divers formes as clay c. That is to say that it doth appear various as a potters vvork of divers figures and colours whereas the darknesse of the night confounds the aspect of every thing V. 15. From the wicked namely Male factors who hide themselves in their receptacles for feare of being discovered and punished The high arme that is to say the violence used by these thieves and night robbers who are discovered and taken by the benefit of the day V. 17. The gates poeticall termes to signifie the subterraneall and infernall parts V. 19 Where is poeticall termes likewise which signifie or meane nothing else but that God alone without any help or work of any man appointed the divers points of Sun rising and Sun setting V. 20. Shouldest know as it were to bring it to its lodging V. 21. knowest thou it an ironicall speech wast then it may bee thou wast present when I established the course of nature V. 22. Hast thou hast thou any part in the bringing forth of these meteors or dost thou perfectly know the causes and meanes of them V. 23. Have reserved as in magazines and armories for to overthrow mine enemies Exod. 9. 24. Iosh. 10. 11. Isa. 30. 30. V. 24. By what doest thou know the causes of lightnings and other fierie meteors and of tempestuous winds V. 25. Who hath who besides me distributeth aâ— it were by certaine channels and conduits the raine water upon the earth V. 26. Where no man is and therefore this watering can be no effect of humane work and thereby God sheweth his providence even over savage beasts Psal. 35. 8. V. 28. hath the raine are these creatures produced by causes which are constant and invariable in nature as humane generation is doe they not proceed from my puâ—e and simple free-will V. 30. Are bid under their frozen superficies in winter time V. 31. Canst thou bind hinder the season from becomming more temperate in the Spring-time when the Pleiades rise with the Sun Or loose or doe so that when this â—ign riseth with the Sunne it may not draw up vapours from the earth to engender raine mists hoary-frosts and stormes V. 32. Arcturus ordinarily called the guardian of the beare and his sonnes are here the other lesser starres of the same constellation of which the biggest and most noted carryeth the name V. 33. Knowest thou either how to order them as Master over them or to comprehend what they are certainly and perfectly Dominion as well in regard of the motion of the heavens which varieth the sea sons of the earth as of the influences and vertue which commeth from thence V. 37. Who can number who is it that causeth vapors to arise out of the earth bringeth forth raine as much as need requireth according to the order of his wisdome who can stay the Italian who layeth that is to say who can stay the raine A terme taken from that when one will poure out any liquor out of a bottle or out of a barrell they doe lift it up and when they will stay it againe they lay it downe upon the ground V. 38. When they namely when it hath rained sufficiently so that the ground is moistened and the clefts thereof closed up V. 39. VVilt thou is there any besides my selfe that provideth for all beasts and especially your savage ones which frequent not the companie of men Psal. 104. 21. therefore my providence ought to be acknowledged and adored without any contradiction as absolute and soveraigne V. 41. His young ones often times neglected and forsaken by the old ones who as we read are very forgetfull Cry unto with all their croaking they move none to help them but
VER 4. BEautifie the Italian glorifie he will set them in honour and reputation above the contempt and ignominie of the world sending them his everlasting salvation and his temporall deliverances Psal. 18. 50. Or he will beautifie them with salvation that is to say he will make them fitting to weare festivall garments as Psal. 132. 16. The meek an ordinary title given to the faithfull V. 5. Vpon their enjoying a sweet and secure rest see Job 35. 10. V. 6. The high praises namely songs of praise and triumph to magnifie the Lord. Sword this may bee understood of the peoples victories over their corporall enemies and also of the spirituall combats against the world and the Prince of it by the power of Gods word and spirit 2 Cor. 10. 4. Heb. 4. 12. Rev. 1. 16. 19. 15. and finally of the last victory over all the enemies power which the Church united to her head shall obtaine at his last comming Rev. 2. 26. V. 9. The judgment he hath a relation to that expresse command which was inserted in the Law of destroying the accursed nations of Canaan under which is contained the spirituall of fighting uncessantly and unappeaseably against the Kingdome of Sathan PSAL. CL. VER 1. IN his Sanctuary either his earthly one in the Temple that is to say in his Church or the heavenly one of his glory by the first may be meant his sacred Officers by the se cond his Angels as Psal. 148. 2. The Firmament namely the heavens Gen. 1. 6. Power Italian glory Hebrew strength according to the frequent sense of this word in Scripture THE BOOK OF THE PROVERBS OF SOLOMON ARGUMENT THe ancient wise men of all Nations did use to teach precepts of wisedome and vertue by short sentences and apophthegmes sometimes set down in plaine and proper termes sometimes in obscure figurative and enigmaticall ones the more easily to imprint them in the minde and memory of men and to set them down as proverbs for the common vse The same was also observed amongst the Israelites and peradventure this custome passed from them to other Nations Amongst otherwise men mentioned in Scripture Solomon was especially endowed with this gift and was by God inspired to utter many such sentences as it is set down 1 Kings 4. 32. whereof some being set down in a volume by himselfe and some gathered together by the command of King Ezechia out of some other books of Solomons were all put together in this epitome or summe with an addition at the latter end of some other wise mens sayings Now this book is divided into two parts The first is contained in the nine first chapters and is a generall preface The second is contained in all the ensuing chapters and therein are set down all the said sentences In the first the wise man brings in heavenly wisdome admonishing exhorting and crying out upon men who goe astray after the vices and disorders of the world and are seduced by evill examples and allurements and by that meanes are hurried along into the danger of everlasting damnation Calling them back to the knowledge study love and exercise of true spirituall wisedome consisting in the knowledge of Gods truth and will whose soveraigne dignity authority and worth hee extolleth and sheweth the saving use thereof both for the present and for the everlasting life In the second part by a great number of shart sentences and morall mottoes he giveth the faithfull divers documents concerning all manner of vertues to be followed and vices to be shunned truths to be known and dangers and inconveniences to bee avoided singularities to bee observed and duties to be practized by all kindes of degrees ages and vocations in all occurrences of this life as well towards God as towards themselves and their neighbours for to frame their behaviours in a good and godly manner towards God to draw on his blessings and avoid his judgments to passe their life in content peace security and ease and chiefly to guide them into the haven of glory and everlasting rest CHAP. I. VER 1. THe Proverbs that is to say sentences notable sayings and apophthegmes V. 6. Dark sayings or enigmaes These were questions or naturall and morall sayings set forth under figurative and obscure termes to refine mens wits in seeking out the true meaning of them and for to make the deeper impression of them see Judg. 14. 12. 1 Kings 10. 1. Ezech. 17. 〈◊〉 V. 7. The beginning the Italian the head that is to say the chiefe point or the summe Fooles see upon Psal. 14. 1. V. 8. Of thy Father namely the documents of piety and vertue which thine elders shall give thee according to the Law of God see Deut. 4. 9. 6. 7. and 11. 19. V. 9. An ornament thou shalt be therewith adorned as with precious jewels Pro. 3. 22. V. 11. without cause the Italian unpunished that is to say without feare or danger Others without cause that is to say though he have no way offended us V. 17. In vaine the Italian without any punishment the sense is These wicked men hunt after the innocent as after the birds which cannot defend themselves nor doe the fowler any harme as wilde beasts doe to their hunters But in stead of taking they are taken themselves through divine vengeance V. 19. So are The wicked meanes of those who seek to enrich themselves by these practices shall be in stead of snares and pittefolds for them to fall into perdition V. 20. Wisedome The Italian Excellent wisdome Hebrew Wisedomes that is to say the everlasting Son of God who is the Fathers subsisting wisdome Prov. 8. 23 24. doth publish his Word in the Church Without Namely in the world which in regard of heaven where the Son of God dwelleth in glory is like the streets and market places in comparison of a royall palace V. 21. Chiefe place As your market places and heads of streets are V. 22. Ye simple ones That is to say unadvised and ignorant people who are subject to 〈◊〉 seducements deceits of the world The scorners hat is to say prophane contemners Psal. 1. 1. V. 23. Poure out I will poure out the gifts of my Spirit in abundance as out of a living spring V. 24. I have stretched out A kinde of gesture by such as call a man at a farre distance beckening with their hands as Isa 65 2. V. 26. Will laugh A kind of phrase taken from men to signifie Gods judgement without mercy upon the incorrigible wherein God is pleased as in the soveraigne effect of his justice by which he repayeth their boldnesse with eternall contempt and ignominy see Psal. 2. 4. and 37. 13. V. 31. Shall they eat That is to say they shall receive a just reward for their wicked life V. 32 The turning Namely the error according to others the ease and prosperity CHAP. II. VERS 1. HIde The Italian Lay up that is to say keepe them safely in thy heart and memory
L v. 7. 16. and having to day paid my vowes I 〈…〉 ve made a feast with the flesh of those sacrifices for to entertaine thee V 20. The day appointed the Italian The new Moon see concerning the Hebrew phrase used in this place Upon Psal. 81. 3. V. 22. As an One Being ensnared by this womans allurements he had no power to unbinde himselfe he was faine to run to his perdition like the Oxe that is tyed and drawne to the slaughter and being voluntarily foolish God suffered him to fall into the hand of sinne as mad men are put into the stocks to stay and punish them V. 26. Cast downe A figurative terme taken from wrestlings that is to say she hath cast them out of the state of vertue and holinesse and hath throwne them into perdition Many that is to say of those who have beene overthrowne by women the greatest part of them have beene great men for valour knowledge dignity and vertue Or in this warre mans valour is overcome by the subtilty of women CHAP. VIII VERS 4. THe sons of man the Italian The common people See Psal. 49. 2. V. 9. They are all Their uprightnesse is cleere and evident to all such as are enlightned by the holy Ghost though your sensuall and carnall men doe judge otherwise of it See Romans 7. 22. 1 Corinth 1. 18. V. 12. Dwellwith I doe enjoy and have by me and doe bestow upon all my true Disciples good and wholesome counsels and needfull prudence for their whole life V. 13. The feare Which is the beginning of all true wisdome which I teach Prov 17. 7. V. 14. Sound See concerning this word Proverbs 2. 7. V. 15. By me I the eternall Sonne of God who am the Fathers subsisting wisdome Prov. 1. 20. and supreme Lord of the world doe appoint Kings and Princes by such wayes and meanes as I please they all have their authority and power from me as my servants and deputies Neither can they justly execute their offices but by following of my lawes See concerning this true wisdome Luke 11. 49. Decree justice or give sentences V. 18. Righteousnesse That is to say a just guide defence and recompence or according to the custome of the Hebrewes liberality and beneficence V. 20. I lead The Italian I walke or I leade and direct V. 21. Substance Italian The true being namely true life and subsistence in Gods grace in this world and afterwards the glorious life of heaven V. 22. Possessed me that is to say I the Sonne was in the Father and by him in the unspeakable unity of â—sence and in the union of the persons Iohn 1. 1. Of his way that is to say of his workes to performe which workes hee is as one should say come forth of his eternall rest and the mansion of his glory V. 23. I was By the everlasting decree of the Father I the Son have been established Lord and Governour of the world for to represent my Fathers Majestie who hath bin alwayes hidden in his inaccessible glory John 5. 22. Col. 1. 18. Heb. 1. 2. Set up Or consecrated as Psalme 2. 6. Or ever From everlasting before any time which began but only with the creatures See Psal. 90. 2. V. 24 I was brought forth That is to say engendred of the Fathers owne essence V. 25 Setled Like to great workes or buildings which have deep foundations V. 26. The highest part Namely this admirable superficies of the earth so adorned various copious and fruitfull V. 27. I was there Working with him as a joynt equall and cooperating cause John 1. 3. Col. 1. 16. Heb 1. 2. when beâ—â—t When he gave a round forme to the masse of the Elements yet all mixed together called the deepe Genesis 1. 2. which round forme remained to the universe after the Elements were severed V. 28. The clouds The Italian The Heaven The Hebrew word signifieth properly that aethereall part which is above the Elementall which Moses calleth the upper waters Genesis 1. 6 7. Strengthened When hee shut them up within the great concavities of the earth as in strong and well barred fences from whence they cannot issue forth as they did in the floud See Genesis 7. 11. V. 29. Appointed Namely when he fixed the earth in the center of the universe where it standeth immoveable through its own proper weight Job 26. 7. and 38. 4. Psalme 104. 5. V. 30. By him Figurative termes to expresse in some kinde the unspeakeable union betweene the Father and the Sonne and the Fathers perfect love towards him Iohn 1. 18. V. 31. Rejoycing As the propertie of my person is to worke upon outward things so all my delight is in preserving and keeping the world whole and in it to governe enlighten and doe good to men Iohn 1. 4. V. 34. Watching For to attend continually upon my service and study and meditate upon my word A figurative terme taken from Princes guards on from the Levites which watched in the Temple CHAP. IX VERS 1. HAth builded That is to say the Sonne of God hath laid the foundation of his house himselfe and perfectly established his Church Heb. 3. 3 4. and in it he unfoldeth all his treasures for the getting and preserving of the spirituall and everlasting life to the participation of which hee inviteth all men by the ministery of his word See a like parable Mat. 22. 2. V. 2. Mingled Or made ready-according to the custome of those Countries where they did use to mingle their wine with water as well to please the taste as for wholsomenesse V. 3. The highest They were high places or little terraces done about with railes and Parapets in the highest parts of the Citie which were used to make Proclamations upon give sentences and other like publike â—ctions Iohn 19 13. V. 4. Who so is simple O all you men who are naturally ignorant and idiots and subject to the deceipts of the flesh and the Devill V. 6. The foolish The Italian Foolishnesses Namely the actions of foolish and overseene worldly mâ—n V. 7. Hee that reproveth The meaning is of men that are altogether ignorant and void of understanding there are of two sorts some are prophane hardened and scornefull men the other are wise and understanding in that they know their owne defect and seeke to amend it to the first the word of God serveth for nothing but only to provoke their wrath in blaspheming him and committing outrages against his servants Matthew 7. 6. in the latter it fructifieth to salvation A scorner See upon Psal. 1. verse 1. V. 10. The holy Namely that which the true elect who are sanctified by Gods spirit learne by his word Understanding Namely the true solid and spirituall understanding V. 13. A foolish woman Hee opposeth the world the flesh and all their allurements represented by the actions and baites of a dishonest woman to celestiall wisdome and godly perswasions to signifie that all the delight and love of the soule
them but that shee might remaine in the world to the end they also in time might be admitted into her fellowship Sâ—ulamite as Christ in this book is named Solomon that is to say peaceable by the name of that King who was the type and figure of him so the Church is called Sâ—ulomite by the name of her bridegroome to shew the communion which shee hath with him and the benefit of the true spirituall peace which shee enjoyeth through his grace and therefore also the forming of the Hebrew word is rather passive then active What will yee the bride asketh what their reason is that they so much desire to have her kept here in the world As it were her companions answer that they doe desire it because they may one day enjoy that incomparable happinesse of seeing the Iewes and Gentiles united into one Church Ephes. 2. 15. moving in gladnesse of Spirit with a measured pace and mutuall consent solemnly to meet the Bridegroome according to the manner and custome of joyfull entrances 1 Sam. 18. 6. Psal. 68. 25. CHAP. VII VER 1. HOw beautifull the Bridegroome speaks still more and more extolling the praises of his Bride listed up to him by faith and fervent love as hath been set down in the former chapter Thy feet namely all the parts of thy soule evâ—n the lowest and most abject being adorned and sanctified by the gifts of the Spirit fitted to each part of them see Cant. 1. 10. 4. 9. Joh. 13. â—0 O Princes daughter namely Gods who is supreme King of the Vniverse and hath adopted thee to be his Daughter and regenerated thee by his Spirit to make thee capable of being joyned with me in spirituall matrimonie Psal. 45. 13. 14. The joynts or the compasse or the golden bindings and ornaments for the ancient ornaments which they did weare about their feet especially women were very pompous and stately Isa. 3. 18. and all this is referred to the Churches handsome and vigorous manner of gate V. 2. Thy navill thy belly is the place of thy bowels which signifies the Churches hearty charity accompanied with the gifts of liberality figured by the heap of wheat of comfort and consolation figured by the boule of wine of unfained and sweet humanity signified by the Lillies see Cant. 5. 14. V. 4. Thine eyes thou haste a great divine sight which receivs the celestial objects as the heaven is seen as it were in a looking-glasse in still and â—leer waters The fish-pooles the Scripture makes mention no where else neither of these fish-pooles nor of this gate Heshbon a City of the Moabites which fell to the Tribe of Ruben 〈…〉 he tower of this tower there is no mention made else where It might be some beacon or high watch tower upon Mount Lebanon the Northern frontier of the Countrey Iosh. 1. 4. by which here may be understood the Churches watchfulnesse against the dangers of her forraign enemies V. 5. Thine head that is to say thou art exalted in dignity thoughts knowledge and in goods and gifts above all the rest of the world like unto Carmell a high and most fruitfull hill and of a most curious aspect Isa. 35. 2. Like purple the Italian addeth Royall purple for purple was the colour of Kings and Princes V. 8. I will goe up a figurative descripion of Christs perfect conjunction with his Church in the Kingdome of heaven and of the unspeakble pleasure which Christ will take in her for ever V. 9. That goeth downe the Italian that goeth straightly to my friend an Hebrew manner of speech taken from men who shew their valour courage by the bravery of their gate The meaning is that it makes its strength and genâ—â—oâ—ity appear in a banquet made to friends Prov 13. 31. To speak it doth waken and enflame the spirits so that the most slow and dull are thereby made good and eloquent speakers V. 10. I am there the Bride speaks V. 11. Come the brides desire to have Christ come and gather her up to himselfe into heaven in the day of the blessed resurrection which will be as it were the morne of the great day and the spring of the everlasting yeare in which the fruit of life and glory for the Church shall bee made manifest and shee shall have the full fruition of it see Cant. 12. 11. 17. and 4. 6. V. 13. The mandrakes a kinde of fruit which is most beautifull to the eye and sweet to the smell Gen. 30. 14. which here signifies the pleasing fruits of justice and repentance by which the Bride prepares her selfe to receive the Bridegroome at his last comming New and old a phrase signifying great abundance as Levit. 26. 10. Or the perseverance of the Saints which bring forth fruit in all seasons without failing Psal. 1. 3. 92. 14. Isa. 65. 22. see Matth. 13. 52. CHAP. VIII VER 1. O That the Bride speaketh the meaning is I would desire to have thee present and familiar with 〈◊〉 as 〈◊〉 man during this life to enjoy thy sweet communication and not bee scoffed by the world because I repose all my trust and love in thee being absent then might I receive from thee the fruit of thy doctrine and thou reciprocally take delight in my services faith and good works But since I cannot obtaine this doe thou beare me up in my weaknesse by the power of thy Spirit V. 4. I charge you the Italian I conjure you the Bridegroome finding the Bride fallen asleep languishing in these holy desires will have her let alone to rest awhile untill shee awake againe of her own accord to entertaine his visit V. 5. Who is this these are the Bridegroomes friends namely the holy Angels who doe admire the Church wakened out of her sleep and by a lively faith embracing her Bride-groome and lifting her selfe up out of the world to him Cant. 3. 6. I raised thee the Italian I awakned thee this is the Bride who saith that shee hath with her prayers and zeale â—â—oved the Bridegroome to come and visite her from heaven where Gods Paradise is and the repose of Christs glory where hee was ingendered from everlasting Thy mother by this name is understood the everlasting father who hath engendred the Sonne of his own proper substance as Cant. 11. V. 6. Seâ—â—ee that is to say keepâ— mee straightly and dearly joyned unto thee Isa. 49. 16. Ier. 22. 24. Hag. 2. 23. and so appease the great fervour of my heart and the feare of being deprived of thee which would cause me to faint if I were not refreshed by the comfore of the presence of thy grace 〈◊〉 〈◊〉 which swalloweth up every thing V. 7. Many waters all otherâ— meanes pleasant and delightfull objects are not able to quench this love thy presence onely can doe it V. 8. We have words of the Iewish Church to Christ concerningâ— the Gentiles Church both sisters amongst themselves by the Covenant of the Gospel and Christs â—â—stors
two solemne feasts of the yeare V. 16. They had by these words may be meant either simply that Barrabas was a Iew or that the Iewes had taken him and condemned him according to their Law and afterwards had put him into Pâ—lates hands as they had done Iesus V. 24. That he could Or that all this would not helpe it He tooke water a vaine ceremony to shew that hee protested himselfe to bee innocent of his death to which he was forced by the Iewes See Deut. 21. 6. V. 25. His bloud be if there be any in justice in it we take the guilt and the punishment thereof upon ourselves V. 26. When hee had that is to say having first sought to appease the peoples fury by this smaller punishment as for a slight fault Luk. 23. 16. Ioh 19. 1. Or for a kinde of torture used before execution to get the whole truth out of the Delinquent Now amongst the Romans in such cases they used rods or wands for free persons and whippes for slaves of which Christ had taken the shape upon him Phil. 2. 7 V. 28. A Scarlet robe which might be the robe of some Centurion or Sergeant who used to weare that colour Now all this was done in scorne because he had stiled himselfe to bee King of the Iewes See Luke 23. 11. But Gods secret providence did here nore two things first that Christ presented himselfe before Gods judgement seate in a strange vesture namely as a sinner and a pledge for all the sins of the world Isa. 53. 6 12. 2 Cor. 5. 21. secondly that he only suffered the bloudy punishment therfore according to the prophesie Isa. 63. 2. V. 29. A reed instead of a Scepter and herein also there may bee a mistery namely that Christ governeth his Kingdome by very weake meanes and disperseth the powers of this world 1 Cor. 1. 25. 28. V. 31. To crucifie him the Crosse was a punishment wherewith the Romans punished their slaves and such as were Authors of sedition a crime wherof Christ was accused and had voluntarily made himselfe a servant See Luke 23. 2. and Isa. 49. 7. Phil. 2. 7. V. 32. Of Cirene in Africa They compelled See upon Mat. 5. 41. To beare the custome of the Romans was that malefactors did carrie their crosse to the place of execution But Iesus being so faint that he was not able to beare so great a burthen this poore contemptible man was joyned to him to help him to beare it up behinde Luk. 23. 26. Ioh. 19. 17. for to shew figuratively what communion poore beleevers have with Christ in his sufferings See Mat. 10. 38. V. 33. Of a skull so called by reason of the great company of bones of executed men which were in that place V. 34. Vineger there stood a vessell with vineger there ordinarily Iohn 19. 29. for to comfort a little those which suffered but it shold seem that the inhumane Souldiers thorow an insolent kinde of scorne had mingled gall amongst it He would not namely this first time that this vineger thus mingled was presented unto him before hee was lifted up upon the Crosse. For it was offered him againe another time after he was nailed on Luk. 23. 36. and then he took it Iohn 19. 30. V. 35. Casting â—â—tts this must specially be understood of the coat without seame Iohn 19. 24. V. 36. They watched because that delinquents which were put to death by the Crosse lingered in paine a great while V. 44. The theeves namely one of them Luk. 23. 39 V 45. The sixth houre which was at noone or mid-day Darknesse not by any naturall eclipse the moon being then at the full but by a supernaturall miracle to shew that the great Sun of righteousnesse and life was as it were encumbred overcast with darknes Luk. 22 53. being brought unto extremitie And likewise to shew Christs infinite power the grievousnesse of the Iewes fact Over all the Land some affirme that it was over all the world others thinke that it was in Iudea onely and the Countries thereabouts V. 46. Eli these words of the Psalme are hâ—â—e related in the Syriacke tongue which in those dayes was most frequent amongst the Iewes Forsaken not that the Father and the Sons God-head had forsaken Christs humanity neither concerning his personall union not the presence and influence of all manner of vertue and love neither did Christ judge it to be so seeing that he calleth him father But because the Father and the Sons God-head did suspend their effect of joy and comfort to let his humanity feele all the sorrowes and torments which God had appointed though the same Deitie did give him strength and sufferance to beare and overcome them See Psal. 98. 1. Isa. 63. 5 Heb. 9 14. V. 47. This man whither it were in a scoffing manner by reason of the name Eli or whither they had misunderstood it or whither they were strangers and did not understand the language V. 50. Cried with the words contained Luk. 23 46. Ioh. 19 30. V. 51. The vaile which separated the holy place from the most holy in the Temple see Exod. 26. 31 2 Chro. 3. 4 And this breach was a signe that by the death of Christ all Mosaicall ceremonies were annihilated amongst which the chiefe was the secret service which was yeelded to God in his sanctuary And besides to shew that tho heavenly sanctuary was open to all true beleevers for to direct their prayers and spirituall service to God Heb. 9. 8. and 10 19 20 22. V. 52. That slept which were dead in certaine hope of a resurrection an ordinary terme in Scripture Arose namely after Christs Resurrection not to die any more nor yet to live an animall life but to accompany the Lord ascending up to heaven as first fruits of the resurrection of the dead V. 54. The Sonne of God that is to say a divine man for there is no great likely-hood that these prophane people were illuminated in the knowledge of Christs God-head See Marke 15. 39. Luke 23. â—7 V. 56. And Mary some have beleeved that it was the blessed Virgin as Mother in law to these children of Ioseph borne by another woman See upon Matth. 12. 46. And indeed the Mother of Iesus â—â—ood by the Crosse Iohn 19. 25. And the mo 〈…〉 called Salome Mark 15. 40. peradventure it was the same Mary the wife of Cleophas Iohn 19. 25. V. 57. Of Arimathea this is old Rama or Ramathaim in the tribe of Benjamin V. 62. The preparation that day which was before the Sabbath or before any other solemne feast was so called and especially the nine houres namely the three houres after midday untill the end of that day after which the feast day was V. 65. A Watch of Roman Souldiers appointed to lie in garrison in a strong hold which was by the Temple for the securing of it and for the publike peace whither the Iewes might call upon them whensoever they had
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
singing the third verse of the twelfth Chapter of Isaiah and from thence it should seeme that the Lord took this occasion of speaking of these spirituall waters V. 38. Haith said these words formally are not set downe in Scripture but seeme to be gathered from divers places as Isay 35. 15. and 44. 3. in which under the figure of waters are promised the abundance of the gifts of the holy Ghost which should be powred upon the Church by the Messias whereby there should be as it were a living spring of all manner of good works framed in each beleever V. 39. The holy Ghost namely this rich abundance of the graces of the spirit as well those which were common to every beleever under the Gospell in regeneration illumination c. as the particular ones to certaine persons in the Church in power of doing miracles in prophecying in speaking of strange languages c. See Acts 19. 2. Because that See upon Iohn 16. 7. V. 40. Many namely by a certaine confused and obscure inspiration from God to judge of Christ as of a divine person V. 42. David was where the residence of his fathers houshold was V. 52. Of Galilee of whence they judged Christ and his Disciples to be by reason of their ordinary abode in that place CHAP. VIII VER 6. TEmpting him to overtake him howsoever he had answered For if according to his wonted clemency in pardoning penitent beleevers their sins he had spared the woman they would have accused him for sparing malefactors and doing things contrary to the law And if he had condemned her they would have taxed him with contradicting his own doctrine and his ordinary practise Or that he usurped the publike authority Wrote he seemes to do it as it were in signe of contemning those things which they alledged unlesse there be some more secret sense in it As for to shew that sinne which is written before God Isay 65. 6. and graven as it were with a steele Ier. 17. 1. is pardoned and blotted out by Christ by means of faith and repentance even as easily as a writing slightly made in the dust V. 7. He that is Christ here makes no law for the Judges and witnesses that they should not prosecute malefactors unlesse they be altogether guiltlesse But leaving the law of God in iâ—s force the execution of which did not belong to him hee contents himselfe with doing his office in convincing these hipocrits severe censurers of others and in the meane time they themselves spotted with many sins and wicked tempters of Christ and in correcting this woman Cast a stone according to the law Deut. 17. 7. V. 11. Neither do I namely for the externall and corporall judgement which did not belong unto him Insisting only upon the inward condemnation of the conscience to bring her to repentance wherein he fulfilled the worke of the law and of the Gospell together V. 13 Is not cannot be held valuable and certaine V. 14. â—oâ— I know and a witnesse must speake of certaine knowledge But ye your resusing to receive my witnesse proceeds from that you malitiously suppresse the notice which I have given you of my divine calling and of the full accomplishment thereof by my future glorification And thus ought to be reconciled Iohns saying 7. 28 with this V. 15. Yee judge yee taske me with false or not sufficient witnesse and I have more and better reason to reprove you for your false and perverse judgements of things belonging to God without any light or guide of his spirit but only out of your own fleshly understanding but I doe forbeare as he saith afterwards I judge in mine office of Mediatour I doe not proceed against you nor against any one else as arigorous and criminall judge as mine authority would well extend unto it mine end is to save by instruction exhortation conversion and not to lose by judgement and condemnation See Iohn 3. 17. V. 16. Alone that is to say separate from God my Father Which ought to be understood as well in regard of the unitie of the essence as of the perfect union of the will of the Father in his glory and of the Son in his quality of Mediator V. 17. Is true that is to say sufficient to be believed in judgement V. 18. Beareth witnesse namely by his Prophets but especially by his divine power wherewith hee hath endowed my person and accompanieth my ministery as well in words as in deeds V. 19. Yee neither know yee neither have nor will receave any light nor knowledge of my person office and doctrine by which only you might gaine the saving knowledge of God and therefore it is in vaine to speake to you of my Father Verse 20. In the Treasury See upon Marke 12. 41. V. 22. Will be kill that is to say will hee goe out of the world as Iohn 7. 35. they had said wil he goe into a farre Country V. 23. Yee are from being worldly by birth by nature and affection you are uncapable of raising your selves up to heaven from whence I am and whither I go directing all my beleevers thither V. 25. That I said that is to say even from the beginning of my vocation I told you that which I tell you still that I am the Sonne of God the Messias the Saviour V. 26 I have I could by many reasons convince your malice and prove the truth of my word but because you are unworthy of it by reason of your hardnesse I will content my selfe with the witnesse my Father beareth of mee and mine owne proper knowledge Ver. 28. When yee that is to say after yee have crucified mee I shall make you finde by the effect what my person and power is Rom. 1 4. V. 29. And hee hitherto my Father heareth witnesse sufficiently of the office which hee committed to mee and of my faithfullâ— executing of it V. 30. Believed with a transitory faith and for a time without any lively roote as appeares by the Lords ensuing discourses See Matthew 13. 20 21. V. 32. Yee shall know yee shall be enlighthed by the Holy Ghost in the lively knowledge of the truth of the Gospell by which you shall bee freed from the bondage of sin the devill and death See Rom. 8. 2. V. 33. Were never wee are of the blessed progeny to whom liberty and domination is promised Gen. 25. 23. and therefore nobody hath any right to bee Lord over us but only God The subjection wee now are in and have bin in at other times hath alwayes been by oppression and violence and not by any just title V. 34. Is the servant you thinke upon nothing but onely upon the right of temporall liberty but I speake to you of the spirituall liberty whereof man depriveth himselfe giving himselfe over to sinne which makes him his slave and takes away from him the title of Sonne of God and excludes him oâ—â— of Gods house and inheritance aâ— it is seene in you
having a perfect internall and spirituall communication with God but this was done onely to induce you to beleeve in me V. 31. Now is shortly shall the Devill and all his party do all their endeavours against me and against my Church condemning me and delivering me over to death But therein shall consist my victory and his condemnation and ruine For by death I shall enter into possession of my kingdome to drive him out of his dominion which he holdeth here in the world in sin in death Rom. 8 3. 1 Cor. 15. 54 55 56. Heb. 2. 14. Of this world the Iewes called God the King of this world 1 Tim. 1. 17. and Christ to shew the devils usurpation in contempt and by opposition to Gods everlasting Kingdome cals him the King of this world as 2 Cor. 4. 4. he is called the God thereof For his power is bounded within the state of this world and cannot passe to eternall things and practiseth upon worldly men Ephes. 2. 2. by fleshly and wicked meanes opposite to spirituall and holy meanes Luke 4. 6. Rev. 13. 2â— V. 32. Lifted up he makes an allusion between his being lifted up upon the crosse and his going up into heaven The meaning is I will not onely 〈◊〉 the Devill by my death in mine owne perâ—â—â— but by the same meanes being lifted up into glory I will effectually draw up all mine one of their Captiviâ—â—â— into the liberty of the Spirit and finally into my celestâ—olâ— glory See Ephes. 4. 8. Col. 2. 13 Ver. 34. Out of the Law Namely out of holy Scripture Iohn 10. 34. Abideth ought to live and and raigne Must be lift up must depart out of the world and goe up into Heaven by way of death Who is this Namely this Sonne of man of whom we heare thee talke so often and some way seemes to have a relation to the Mâ—ssi◠〈◊〉 in indeed the Messias himselfe Ver. 35 Yet a little Christ makes no answer to their question which was not worthy of one but counteth himselfe with reproving their affected stopiditie and to threaten them that within a lâ—â—lâ— time his bodily presence should be taken away from them and withall all light of instruction and spirituall Atraction which hee hitherto had given them and therefore he exhorte them to make good use of that short time which he gave them to be converted and beleeve in him Ver. 36. That yâ—e may bee that yee may bee enlightned by the gift of regene nation 2 Cor. 3. 18. and 4. 6. and may also beare the tâ—le of true follow 〈◊〉 of that divine light Ver. 38. That the saying this happened according to that prophecie and so the prophecy was verifâ—ed V. 39. They could not they were by God given over to a reprobate â—ence because they have maliciously withstood his grace and had quenched all his light 〈◊〉 them V. 40. Hee hath in Isaiah it is blinde their eyes and harden c. but here the worke is attributed to God whereof the Prophet was to denounce the threatning the one inseparablie following the other Ver. 41. His glory Namely of the Son of God who in his owne person shewed himselfe to his Prophets See Acts 7. 35 38. 1 Cor. 10. 9. 1 Pet. 1. 11. and 3. 19. V. 42. They did not they did not make publike profession of believing in him V. 44. Not on mee only and severally from my Father who speaks and shewes himselfe in me Ioh. 8. 28 38. and 12 49. 1. Iohn 2. 23 24. and upon whom depends and to whom is referred all that I say and doe in quality of Mediatour V. 45. Beeth me that is to say knoweth mee by the lively light of the spirit V. 47. I judge him not I leave him to bee convinced and condemned by his own Conscience and doe not proceed against him as an adversary or as a condemning judge for in the course of my life I am rather to practice the office of Prophet and Prâ—â—st then the office of judge which is reserved for the last day V. 50. I know I am certaine of it and do firmly averre 〈◊〉 John 8. 14. That his thâ—e his word which I propound by his command being receaved by a lively faith is the onely most effectuall meanes to obtaine everlasting life CHAP. XIII VER 1. BEfo rt the day before the Iewes celeorated the Passeover having transferred it to the day following that which was appointed by the Law where as Christ did celebrate it the same day see upon Mat. 26. 1â— Luk 22. 7. V. 2. Supper Namely of the legall Passcover After which by an old observante not specified in the Law the Iewes having washed their feere againe as they had done at the beginning of the Pâ—sâ—hall Supper sate to the Table againe and did eate every one a bit of unleavened bread dipped in a sawce made of bitter hear beâ— which was distributed unto their by the Father of the family and dranke round of one and the selfe same cup called the cup of praise because they did sing certaine holy hymnes after which the assembly did breake up All this was observed by the Lord as it appeares by Luke 22. 17 20. and after that he instituted the holy Sacrament taking the ceremonies thereof from this second part of the Palchall Supper of the Iewes Having now this seemes to bee noted for a preparation to that which Christ said and did afterwards to Iudas ver 18. 21 26. V. 3. Knowing according to the authority which he had receaved of supreame head of the Church he ordained the Sacrament of the holy Supper with the promise of his power to serve for a lively remembrance and pledge of him absent and ascended into heaven Or he would plainely say that knowing his death and glorification drew neere hee would establish this Sacrament wherein he did communicate to his Church the fruit and vertue of both the one and the other Ver. 7. Thou shalt know by the explication that Christ gave afterwards of it ver 12. or by the internall illumination of his Spirit after his ascent into heaven V. 8. If I wash thee not namely by the spirituall washing of regeneration wherewith the Lord would revive the signe given in Baptisme before hee would admit his Disciples to his Table to shew the preparation required thereunto 1 Cor. 11. 27 28. and that without the Spirit of Sanctification no man hath part in Christ Rom. 8. 9. V. 9. Not my feet only if thou meanest the washing of the sould wash me all over V. 10. Hee that is that is to say your sins are already forgiven you and your persons are already sanctified by the spirit there remaine in you only certaine reliques of vice by which you participate of the filth of the earth which also must continually bee cleansed as the foulenesse of the feere belonging to a cleane body Sec 1 Cor. 5. 7. V. 12. Set downe againe Namely to institute the holy Supper which having
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
Word If they namely the Israelites who were pointed at vers 19. Him that namely the same Sonne of God in his owne person who by his power produced all those terrible effects when he gave his Law by Moses Acts 7. 38. According to others Moses see Heb. 10. 28. On earth namely in the aire neere the earth where he appeared Exod. 19. 18 20. which is also called Heaven Exod. 20. 22. Which by that as the Apostle speaketh here ought to be distinguished from the Heaven of glory V. 26. Shooke the by an earthquake when he gave the law Exod 19. 18. V. 27. This word the meaning is In that passage of Haggai is not meant a shaking of the creatures such a one as was at the time as the Law was given but an universall and finall change and annihilation of the state and form of all the creatures at Christs last appearing in judgement which shall be the accomplishment of his Kingdome described by Haggai As of things namely which as they have been created by God of a corruptible matter and nature so shall they also by him be brought to nothing Those things namely Christs Kingdome and the state of a blessed life which are immutable and everlasting things V. 28. Wherefore seeing that all earthly things must have an end let us with all our hearts forsake the world and by faith lay hold on Christs everlasting Kingdome and keep our selves in the fruition of Gods grace and of the gift of his Spirit to yeeld him the true spirituall service which is onely pleasing to him Heb. 13. 16. See 2 Pet. 3. 11. CHAP. XIII Vers. 2. TO entertaine strangers the Italian of Hospitality that is to say the readinesse and free will in entertaining of strangers Thereby the meaning is in this act of charity we ought not to respect the outward appearance of persons for oftentimes the worth lieth hidden as Christ himselfe is included in his members Matth. 10. 40. 25. 35. And besides God honoureth and rewardeth this vertue sometimes sending such persons as are instruments of salvation and blessing to those that entertaine them as the Angels were to Abraham and to Lot see 1 Kings 17. 9 17. 2 King 4. 8. 16. 35. V. 3 In the body that is to say members of the body of the Church which is the great foundation of Christian compassion Rom. 12. 15. 1 Cor. 12. 26. Or as being yet in this bodily life wherefore the same chances may befall you also V. 4. In all in all manner of persons of what quality soever they be Undefiled that is to say lawfull and holy not defiled with unchastenesse fornication and adultery V. 5. For he namely God V. 7. The end as they who having persevered in it to the end have died happily in the Lord with evident proofes of his grace and favour V. 8. Jesus Christ this may depend from the former verse in this sence Since Christs grace and power is alwaies the same without any change or diminution it shall produce the same effects in you as in them Or it may have a relation to the following verse in this sence Seeing that Christ who is the onely object of faith never changeth his nature nor quality in his Person Doctrine Office c. our faith in him must likewise be firme and invariable V. 9. Strange as those Jewish doctrines were of which he speakes afterwards Is a good thing mans true salvation consists not in observing the difference of meats after the Mosaick manner but in that the conscience should by faith repose all the confidence of its salvation in the grace of God V. 10. We have that is to say the Christian Church hath sacred goods and meats figured by those of the Sacrifices which were appointed for the Priests to which none are admitted and of which none are partakers but spirituall Christian Priests not the Jewish ones For as these anciently did not eate of the flesh of those sacrifices of which they carried the blood into the holy place and into the most holy place in the day of cleansing but burned them out of the Campe or out of the City So Christs blood being to be carried that is to say presented in Heaven â—e suffered death without the earthly Jerusalem and excludes from the fruition thereof all the Jewes who did cleave unto the Law and to the righteousnesse thereof Now all this is spoken by an allusion and a similitude and not in a proper sence V. 12. That he might sanctifie that is to say that he might purge them from their sinnes by the presenting of his blood before God in Heaven figured by the Sanctuary Suffered which is correspondent to the burning of the flesh of the aforesaid Sacrifices without the Camp Without the Gate namely without the gate of Jerusalem V. 13. Let us go forth let us voluntarily separate our selves from the carnall Jewes and let us with patience suffer our selves to be driven out of their communion seeing they have rejected Christ and driven him out of their City to put him to death and let us looke for him in Heaven where he is Bearing voluntarily partaking of the ignominious persecution which he hath suffered by the Jewes as the Christian Hebrews were likewise afflicted by their owne Nation 1 Thes. 2. 14. Heb. 10. 33. His reproach see Heb. 11. 26. V. 14. For here are we because that this earthly Ierusalem and this carnall Jewish Nation is not our City Countrey nor true place of freedome but the heavenly one V. 15. Let us offer as anciently after the day of cleansings the people might offer their Sacrifices for the whole yeere with assurance that they should be acceptable to God So now Christ hath performed the great and everlasting cleansing let us offer to God the Sacrifices of praise and wel-doing by Christ our high Priest who doth present them and make them acceptable to him by his intercession Of praise that is to say of continuall celebration and thankesgiving figured by the Sacrifices of praise under the Law The fruit in Hosea it is the calves for the words of fruit and calves are of great affinity in the Hebrew But it should seem the Apostle hath followed the Greeke translation which hath it fruits to shew that these were no longer expiatory Sacrifices which required the spilling of blood But Sacrifices of thankesgiving which might be of the fruits of the earth Giving thanks the Italian confessing that is to say celebrating and magnifying V. 17. That have the rule namely the pastors of the Churchâ— Not with griefe the Italian sighing that is to say with griefe for your disobedience V. 18. For we for you ought not to abhorre our imprisonment as that of a malefactor or guilty man but hold it as a persecution of a true and faithfull pastor In all things or among all men V. 19. Restored to you being freed from mine imprisonment See Philem. 22. V. 20. That brought againe the meaning