Solomon 2 Samuel 8. 3. 1 Kings 4. 21. V. 32. Nor with their Thou shalt make no covenant with them neither in matters of policy nor of religion V. 33. It wil surely be That conversation and familiarny would almost be an inevitable inticement to idoltry and consequently an occasion of perdition and ruine CHAP. XXIV VERS 1. COme up After thou hast propounded these Lawes unto my people and that they have conseâ—â—ed to my covenant doe thou come againe with Aaron and the rest Aaron Who with his two eldest sonnes in this treaty of covenant with God represented the whole Ecclesiasticall order and the seventy Elders the politick See Nehem. 9. 38. and 10. 〈◊〉 A farre off At the foot or about the mid-way of the hill V. 2. Neare the Lord To the top of the hill where the firme signes of my presence shall be verse 14. and 17. Neither shall They shall not passe the bound set Exod. 19. 12. V. 3. Came out of darknesse and from the hill where God shewed himselfe Exod. 20. 21. V. 4. An Altar For a monument and holy signe on Gods side as the twelve pillars were on the peoples behalfe in this treaty of covenant See Gen. 31. 45. Jos. 48. 9. 20. V 5. He sent Out of the host to the foot of the Hill Youâ—g men The Italian hath it Ministâ—ing men which ministred in holy businesses they were then the first bâ—rn of families Exod. 19. 2â— Which offered Upon the Altar which hee had erected Of Oxen and Goats Hebrewes 9. 19. Peace Offerings See Lev. 3. 1. V. 〈◊〉 And put it Mingling'it with water Heb. 9. 19. That he might sprinkle it upon the Altar and the people because that bloud alone will quickly congeale And also by reason of Christs mystery who came with the bloud of purgation and the water of regeneration 1 Joh. 5. 6. Wherein consisteth the substance of the new covenant figured ly this old one On the Altar As Exod 29. 36. The reason of this action is touched Heb. 19. 23. Namely that as here the Altar represented God himselfe the head of this Covenant and this Altar was besprinkled with the bloud of his owne sacrifice for to sanctifie it and make it fit to sanctifie the people and their worship so Christ head of the everlasting covenant hath beene besprinkled and consecrated with his owné proper bloud to be the cause of everlasting salvation to them that believe in him Isaiah 63. 3. Heb. 5. 9. V. 7. The Book Written by Moses himselfe verse the fourth This book was also besprinkled with the bloud Heb. 9. 19. To signifie that Gods covenant was grounded upon Christs satisfaction given to the Law whereof this booke represented the bond Col. 2. 14. V. 8. The bloud Which was in the basons verse 6. and sprinkled it to see the participation of the Church in Christs bloud for the redemption and justification of life by whose meanes she hath accesse to God and part in his Covenant and enterchangeably by accepting of his grace the Church bindeth it selfe to obedience and newnesse of life Heb. 12. 24. 1 Pet. 1. 2. Of the covenant That is to say a scale and confirmation of the Covenant according to the ancient manner of making of Covenants Genesis 15 9. Figure of the bloud of Christ upon whom is grounded the new and everlasting covenant Matth 26 28. Luke 22 20. Concerning That is to say upon these conditions or of which covenant these commandements are the subject and substance V. 9 Went up Untill they câ—me to the place appoynted above verse the second V. 10. They saw In some visible shape clothed with everlasting glory by which visible shape the son of God who made this covenant in his owne person gave an essay of his future mâ—arnation and to the elect a signe of their future glory and sight of God in heaven Acts. 7. 38. and Isaiah 6 1. John 12 41. V. 11. He laid not his â—and God shewed that by vertue of this covenant he was propitious to his people seeing he had not by this appearing in glorie confirmed these men seeing sinners are not able to subsist before this devouring fire but did rather comfort and rejoyce them See Gen 16 13. and 32 30. Deut. 4 23. Judg 13 23. And did eat were at a sacred banquet made of the flesh of sacrifices of thanks-giving verse 5 in token of mirth and of full 〈◊〉 of â—race and of their continuall participation of the body and bloud of Christ to the nourishing of everlasting life and perfect enjoying of the joyes of heaven V. 12 A Low That is to say the ten commandements which onely were giaven upon the two tables Exodus Chapter 34. verse 28 Moses having written the rest of the Commandements in a booke verse 4. V. 13 Jeshua who notwithstanding did not got up to the top of the hill but stayd in some place between the camp and the hill v 2 Exo. 32. 17. V. 14. Here In the host amongst the people Aaron and Hur The one the Ecclesiasticall and the other the politick head V. 15. A cloud See Exod. 19. 9. 16. and 20 21. Psa. 18. 12. 13. Matth. 17. 5. V. 16. The glory The signes of his glorious presence as the great fire was verse 17. Deut. 4. 36. Covered it Namely Gods glory which appeared in that fire which having lyon hidden by the cloud six dayes at the last burst forth in the sight of all the people verse 17. the cloud going downe to the bottome of the hill CHAP. XXV VERS 4. AND blue Wooll dyed in these colours Fine linnen Hebrew Bysse that is a kind of white and shining linnen whereof great mens garments and the Priests garments were made See Gen. 41. 4â— Rev. 19. 8. 14. V. 5. Shittim wood A kind of wood which would not corrupt Isa. 41. 19. which hath leaves like the white Thistle but groweth as high and as thicke as a Cedar V. 6. Sweet Incense The Italian hath it for the perfume of spices This is added for to distinguish this perfume from the fat sacrifices V. 8 Amongst them Not by inclusion of the essence Acts 7. 48. and 17. 24. But by an expresse and firme revelation of glory and by the working of grace and power through sacraments and pledges of visible signes V. 11. With pure gold That is to say with little plates of gold A Crowne It seemeth to be some Cornice which should goe round the body of the Arke above V. 16. The Testimony The two Tables of the law see the occasion of this name Ex. 16. 34. V. 17. A mercy seat The Italian hath it a cover The Hebrew word signifieth also a propitiatory or mercy seat and so the Apostle calls it Heb. 9. 5. That is to say a means of purging and expiating of sinne Because that this cover signified Christ who with his justice covereth all our sinnes and containeth within himselfe all the Churches justice as the Tables of the Law were
never bee without restoratives of Gods word for feare of fainting V. 6. His left hand is The Italian Let his left hand be None but Christ by his spirit can ease me in the faintnesses which I am subject to in this world by loving and following of him See Rom. 8. 26. V. 7. I charge you The Italian I adjure you This is the bride-groom who arrives upon a suddain and unlooked for whilst the bride in her languishments is fallen asleep and by this charge which he gives the brides companions namely the particular Churches and the elect hee seemes to intend to make a triall of the readinesse of her faith and love to see if she will awake of her selfe at his comming see Matth. 25. 6. Ephes. 5. 14. By the Roes That is to say by the example of these fearfull beasts which the hunters endeavour to steale upon softly and not to affright them or make them runne away with much noyse And hereby is signified the mildnesse of Evangelicall preaching and exhortations 1 Thes 2. 6 7. Or I adjure you by my love towards all the true elect which are figured by these pleasant and wilde beasts that have no gall V. 8 The voyce The Italian Behold the voyce this is the bride who you must imagine did awake on a suddaine according as her bridegroome did imagine He commeth a representation of Christs speed in visiting his Church and every faithfull soule from heaven when he is earnestly and fervently desired so to doe V. 9 Behold hee standeth Though I doe not see him openly which is a thing reserved for the life everlasting 1 Corinth 13. 12. yet I doe apprehend him by faith and doe finde the effects of his presence 2 Cor. 5. 7. 1 Pet. 1. 8. V. 10 Spake Namely by inspiration and internal motion of the spirit forwarding and animating the exhortatâ—ons of his preached word Rise up forsake the world in heart and affection to follow me ayming at the marke of thy heavenly vocation Phil. 3. 14. Col. 3. 12. V. 11. The winter The pleasing spring of the yeare of grace is come through the manifestation of the Messias in the flesh and the preaching of the Gospell enjoy it then with that spirit of freedom which giveth thee accesse unto mee with confidence Cant. 7. 11. Rom. 13. 11 12. 2 Cor. 6. 1 2. A propheticall description of this great good which in Solomons time was yet a great way off V. 12 Of the singing That is to say of rejoycing in God and yielding unto him continuall thankes Others to prune their vines which was a token that the spring was come V. 14 O my dove This is a continuation of the Bride-grooms speech to the bride which her soule onely unnerstands she alone hath power to preach it to others Now this name of Dove so frequently attributed to the Church represents her purity simplicity mildnes and sociable nature this bird having no gall nor beake nor clawes to doe any hurt with and is very tame and sociable That art This is also a very ordinary thing for Doves to doe to signifie that the Church is oftentimes constrayned to fly into the further part of the world and hid it self in corners to avoyd persecutions Yet she never ought for to forsake the freedome of her profession nor the invocation of Christs name nor the preaching of his word V. 15 Take us This is Christs promise namely that he will appoynt his Angels to overthrow and destroy tyrants and persecuters Psal 80. 14. Or a command given to the Church it selfe to represse and put out hereticks and schismaticks which grow up together with the truth of the Gospell V. 16 My beloved This is the conclusion of this visit wherein the Church gives herselfe wholly to Christ and doth embrace and lay hold on him by a lively faith though we reside in heaven in glory to which corporall absence she voluntarily consents He feedeth Who in his heavenly paradice and fruition of his glory performeth the office of soveraigne shepheard of the blessed soules and from thence gathereth up unto him those that are yet in this world Canticles chapter 6. verse 2. Revelations chap. 7. verse 17. V. 17 The day break The Italian The breath of the day For likely at break of day there arise fine pleasing winds Genesis 3. 8. See concerning the breaking of this everlasting day of Glory Psalme 49. 14. Cant 7. 12. Rom. 13. 11. 2 Pet. 19. The shadowes The night of the present estate of this world which is nothing but darknesse of misery sinne disorder and sorrow Turne Now thou hast fully comforted and restored me by this thy visit I am content for to returne to my ordinary course of faith repentance service and obedience as if thou didst retire into heaven carrying with thee these extraordinary lights favours untill the great day of the resurrection at which time I hope thou wilt restore them to me perfect and everlasting without any interruption Cant. 8. 14. Upon the mountaines This name of Bether is not to be found any where else peradventure it is some name framed according to the signification of the word which is separation for by these mountaines is meant heaven and the state of eternall life as well by reason of the height of it as for its separation from all conditions and qualities of this animall and terrestriall life and from the state of this corruptible world Ephes. 4. 10. CHAP. III. VERS 1. I Sought him This is the bride who in a holy quietnesse of spirit by prayers meditations lifting up of the mind and heart endeavoureth to procure the Lords returne with new comfort light place and vertue of the holy Ghost which the faithfull man doth not alwayes obtaine in the same moment of time as he desires it Isaiah 26. 9. V. 2 I will rise That which I could not attain unto in my rest and whilst I lived retired I will now endeavour to get by action and diligence in my vocation V. 3 The watch-men It appeares by Canticles 5 7. that by this word are meant great worldly wi 〈…〉 men who have the câ—re and government of States and Common-wealths whilst the night of this life lasteth But have no light of the kingdome of heaven neither can they give a man any directions towards it V. 4 It was but a little To shew that Christ is never sought for in vaine Mat. 7. 7. Luk. 18. 7. Heb. 10. 37. And would not let him goe Here are described the fervent desires and the forcible endeavours of the Church and of every faithfull person to make this singular presence of Christ perpetuall and familiar unto them which neverthelesse cannot bee attained unto in this life but is reserved for the life evâ—rlasting See Gen. chapt 32. v. 29. Luke chapter 4. ver 25. V. 5. I charge you The Italian I adjure you this is the Bridegroome and by the connexion of this representation we must suppose that the bride
to preserve it Divided that is ordained the heaven to turne continually about and that when the Hemispheare wherein the light was imprinted was above the earth it should then be day and when it was under the earth it should be night which was the beginning of the vicissitude or succession of day and night V. 5. God called God gives names to these great creatures which he reserved under his own governement Gen. 1. v. 8. 10. and 5. 2. And lets Adam give names unto them which he set under him Gen 2. v. 19. 23. Evening that is night at which the Jews begin their artificiall days The meaning is that in this first turning of the heaven none but the afore-named things were created V. 6. A Firmament in the middest that is the aire a thin and clear body which being at first confused in the masse of the Elements is now severed and set in its proper situation From the waters The Scripture placeth waters in the heavens Psal. 104. v. 3. and 148. v. 4. yet neither declareth the nature nor the use of them According to some they are the very substance of the heavens yet not fluent or running impure nor corruptible as the elementall Whatsoever they are it is not said that they were taken out of this lower masse The waters under do here also signifie the water and the earth mixed together in a kind of mirie stuff V. 8. Heaven a name common in the Scripture to the aire to the place of the Stars and the abode of glory V. 9. Into one place that is in the great deep under the earth Gen. 7. 11. which hath divets issues or openings above see Psa. 24. 2. V. 11. Grasse it is that Kind of grasse which groweth of it self without seed or manuring and is food for beasts V. 14. Lights great celestiall round bodies into which God reduced the light Now together with these bodies were their motions also established different amongst themselves and also from the motion of heaven Signes namely of naturall effects and chances as of heate cold raine faire weather c. signes of the occasions and seasons of many humane actions also fore-bodings of diverse extraordinary chances V. 16. Great though indeed the Moon be no bigger than any other Star but this is spoken in regard of our sight to which the Moon is neerest and also by reason of her more sensible operation Tâ— rule not only by the light but also by the greater influence and operation Joh. 38. 33. V. 20. Moving a common name to all living creatures as well of the water as of the earth which traile along creep or glide In this place are meant the water ones and v. 24. the Land ones V. 26. Let us make This manner of consultation of the Father with the Son who is his eternall wisdom and with his spirit whereof you may see other examples Gen. 3. 22. 11. 7. Isa. 6. 8. here used only in the creation of man seemeth to shew his excellency above other creatures Man that is the generation of men in their first stock and beginning Image set downe in the spirituall immateriall immortall qualities of his soule in the naturall faculties of it understanding memory reason and will in the supernaturall gifts of wisdom justice and holinesse in the dominion over other creatures all stamps set on man out of the everlasting modell of Gods perfections Dominion as well for the governing of them as for the makin use and employing of them V. 27. Male This is here spoken by way of anticipation to gather together the creation of man-kinde in its two sexes because that woman was made afterward Gen. 2. 18. V. 29. Herbe That is agreeable with your nature and so likewise of trees In this place there is nothing said of the use of the flesh of beasts as Gen. 9. 3. though it is likely that God did then grant it V. 30. Herbe Which is the same as V. 11. CHAP. II. VERSE 1. OF them Namely of the heavens to which this word of hosts is often attributed to give an inkling of the starres and the Angels as well in respect of their order as of their services under Gods command V. 2. He rested He ceased to shew his vertue and power in creating of new kindes of Creatures yet ceased not in working of their preservation sustenance and increase by order of nature and in guiding them with his providence Joh. 5. 17. V. 3. Blessed That is granted unto it this sacred prerogative of being free from bodily Labours to be imployed by men in exercises of piety and the publike service of God Because That is to say that he would have a perpetuall remembrance to remaine of this his cessation to teach man from time to time to with-draw himselfe from the cares of this life to apply himselfe in freedom and tranquillity to the meditations and actions of the spirituall life and by this meanes to dispose himself to the perfect repose of the eternall imitating God who had ended the worke of Creation on the seventh day in which he did as it were retire himself within himselfe to enjoy his owne blessednesse And made This seems to be added to shew that as by this rest God would not proceed in infinitum increaâ—ing so would he not leave any thing imperfect which he had intended to make V. 5. For The meaning is that the first plants were immâ—â—iately brought forth by God the order of nature being as yet not established and there being yet no raine nor labour of man under which two meanes the one naturall and the other artificiall are comprehended all other meanes of the earths yiâ—lding V. 6. But there After the first creation of plants God did appoynt raine engendred by vapours from below and created man to manure the earth and finally did establish the order of nature for the preservation and continuance of the kindes of them V. 7. Of the ground mingled with the other Elements yet in such sort that the earthly part did predominate Breathed it seemeth it was some created sensible and externall breath as Ioh. 20. 22. for a signe of the vertue proceeding immediately from God to create the soule of man without taking it cut of any other matter as hee had done the body See Num. 16. 22. Ioâ— 27. 3. Zach. 12. 1. Heb. 12. 9. into his nostrills to shew the means ordayned by God to preserve the union of the body and the soule which is continuall breathing Soule That is a living soule moving and operating whereas before the body was but a dead immooveable masse V. 8. Planted Hee caused a certaine parcell of ground to bring forth plants and trees most exquisite and usefull for man and enriched that place with more fruitfulnesse and beauâ—ie than any other part of the earth A garden called by the Hebrewes and Greeks Paradice a figure of the heavenly one See Gen. 13. 10. Ezek. 28. 13. in Eden A Countrey of Mesâ—potamia which
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
did wholly dedicate himselfe to Gods service and to all exercises of pietie without any distraction of worldly affaires or digressing into any vices by some expresse profession and rule of living See Gen. 6. 9. and 17. 1. and 24. 40. And begat So it appeareth that the use of matrimony in its purity may stand with the strictest rule of holinesse V. 24. Was not That is God by miracle gathered up his soule into the glory of heaven by a sweet separation from the body without passâ—ng through the horrors and pains of death or hee might also transport him into heaven both body and soule cloathing him in a moment with the qualities of glorified bodies as hee did Elias See Hebrewes 11. 5. V. 29. Noah That is to say rest or refreshing This same It is like that Noah's father had divine Revelation that by him man-kind should bee saved from the generall deluge which he mis-understanding might believe that Noah should be the Saviour of the world through whom Gods curse should bee annihilated V. 32. Begat That is began to beget CHAP. VI. VERS 1. VVEre After the world was peopled and that through the multitude of women mens concupisences were excited the faithfull themselves took leave to use poligamy and mariyed themselves into strange kindreds out of the blessed generation V. 2. The sonnes That is many of the sacred stock and members of the Church Gen. 4. 26. â—f men of the accursed progeny of Cain that had no part in the spirituall regeneration nor in the Sacraments thereof Faire More curious in the enticements of the slesh and in the art of setting forth that gift of nature with painting ornaments and â—alliances c. which was always ordinary among prophane people And by this circumstance it is noted that the end of their marriages was onely pleasure and not a desire of holy company and issue which without using any distinction for spirituall matters or religion which common piety and reason did intimate was to be done and had questionlesse beene either commanded or inspired by God and was afterwards renewed Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39. 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners wherefore God determined to destroy the world by the floud seeing the world subsisted but onely for the elect and they being almost all failed the cause of the worlds preservation seemed also to faile V. 3. Spirit Which through the Prophets teachings 1 Pet. 3. 19. and by internall motions reproved the world and pressed it to repentance For that They are altogether incorrigible the light of my regenerating spirit being quite extinguished in them and all his power smothered up whereby the externall action and benefit thereof is in vaine imployed about them By the word flesh opposed to the spirit in Scripture is understood the corrupt nature of man and deprived of Gods life the true subject of death and corruption as the flesh without soule or spirit is See Joh. 3. 6. Rom. 8. 5. His dayes The time which I will give them to bethink themselves V. 4. Giants Men of extraordinary stature and strength of a fierce disposition which violently usurped and tyrannically exercised domination over other men And also There did arise such tyrants in the Church of God after the mixture of the two generations V. 5. Imagination Internall conceits and secret discourses which are as it were the modell of all externall humane actions V. 6. It repented There can bee no repentance in God which is a sorrow for a fault committed and an alteration of his mind towards the selfe same subject 1 Sam. 15. 11. but bythis word taken from men is meant an alienation of Gods will and liking towards a thing which of good was become evill V. 7. Beast Because that being created for man and given to him God would punish him not onely in his person but also in his goods and instruments V. 9. In his That is all the time that hee lived before and after the deluge which was a new age of the world Or else amongst the men of his time Walked See above Gen. 5. 22. V. 12. Flesh That is man or person V. 13. Before me I have already decreed it and will shortly put it in execution the thing is already present before me God opposeth his certain knowledge to che worlds conceit concerning their happinesse and security and the decree of his will to naturall likely-hoods With the earth As much as concernes the beauty of it the fruits and goods but not the substance of it nor yet the highest and strongest plants V. 14. An Arke A great Vessell on the inside like a great Chest of a slangrell forme with divers partitions and inclosures The briefenesse of the narration leaves it doubtfull whether this bodie was not contained within some other more apt to swimme above the waters and preserve this Gopher It seems to be a generall name for all trees that have Rozen in them some hold it to be the Cedar anciently used in building of Ships Ezek. 27. 5. V. 16. A window The Italian hath it Give light It is likely that this light was taken from the top of the Arke by an opening which is called a Lanthorn through which the ayre and light came in and so was distributed into divers stories and rooms of the Arke by windowes and other overtures Whereof see Gen. 8. 6. Some translate it make a window Above The roof raised in the middle a cubit to cause the falling off of the raine-water V. 18. Establish I will take thee into my charge and protection as by an expresse covenant which I doe now make promise of and will assuredly keep my word V. 19. Of all Flesh Of every kind of creatures Two That is generally of all sorts of beasts for of those that are cleane hee commandeth Gen. 7. 2. That he should take seven couple of each V. 20. Shall come By a secret instinct and by Gods motion As Gen. 2. 19. CHAP. VII VERS 1. RIghteous That is righteousnesse of faith Heb. 11. 7. which consists not in perfection of works and merit but in the acceptation of Gods grace followed by true obedience and holinesse produced by the spirit of grace yet never without infirmities defects and combats in this life and therefore alwayes joyned with humble confession and recourse to the same grace V. 2. Clean Not in regard of the use of cating but for the use of sacrificing for the Lord had set downe what kind of creatures he accepted of and required in sacrifices which afterwards was renewed and set downe by Moses Such were Oxen Sheep and Goats Doves Turtles and Sparrowes Lev. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19. By sevens That is three paires and one over this greater number of cleane beasts was ordained for provision for sacrifices Gen. 8. 20. and peradventure also to increase the race of tame beasts more then the
shall adde himselfe to the Church by the profession of Gods true service See Exod. 12. 44. 48. But if there were any servants that were not converted to God the Sacrament had beene prophaned if it had beene communicated unto them V. 14. Cut off By capitall punishment by the Magistrate if the fact be notorious by excommunication if the delinquent be out of the reach of him or by the judgement of God if the fact be secret Exo. 31. 14. Lev. 17. 4. 18. 29. Now this is not to bee understood of Children but of those who by their age were capable of voluntary rebellion refusing or contemning the use of this Sacrament V. 15. Sarai Sarai signifieth my Lady as if it were sayd Lady onely of her family but Sarah signifieth Lady absolutely and without limitation because that Abraham being established father of the faithfull of all nations God would have his wife also to participate of this title V. 17. Laughed Not through unbeliefe not believing a thing which he judged to be strange and impossible as Sarah did Gen. 18. 12 13. but through a godly rejoycing and said Through admiration not through diffidence which he could never be blamed for Now at a hundred yeares of age in those dayes they were not quite unapt for generation But it was strange that Abraham should at that time begin to get children and especially by a woman that was barren and past age V. 18. Might live Thy promises doe surpasse my desires it would doe sufficient for me if Ismael might live under thy protection and bee alwayes in thy favour V. 19. Isaac That is the son of laughter V. 20. As for I doe grant thee my temporall blessing for Ishmael as Gen. 27. 39. but as for the spirituall one for to be heire of the promise of grace and Patriarch of the blessed off-spring and to have my Covenant in his posterity I doe reserve it particularly for Isaac V. 22. Went up He caused the externall signes of his presence to vanish away carrying them up to heaven as Gen. 35. 13. Jud. 13. 20. to shew that is the place of the perfect and eternall manifestation of his glory CHAP. XVIII VERS 1. PLaines Or Thickets and groves of Oaks V. 2. Three â—en That is to say three Angels in human sâ—ape whereof the chiefe and most honourable was the sonne of God himselfe as Gen. 16. 7. and at the first arrivall Abraham did not know them V. 3. My Lord He doth direct his speech to the chiefest V. 4. Wash According to the fashion of the ancients when they came out of the fields or from journeying for they used for the most part Sandalls or soles laced upon their bare feet V. 5. Therefore A common manner of speaking as Genesis 19. 8. and 33. 10. The meaning is your comming bindeth me to this duty and I could not bee contented if I should not performe it towards you V. 10. And he The Lord doth here begin to make himselfe knowne Behind Or the tent was behinde him that is the Angel stood with his back towards the tent whilst he was talking with Abraham V. 12. Laughed Gods reproving of her sheweth that it was not a laughter of joy as Abrahams was Gen. 17. 17. but of some doubting and irreverence in a thing that was so strange and seemed within it selfe to include an absurdity in nature which notwithstanding was presently overcome by her faith Heb. 11. 11. being awakened by the word of the Lord. V. 18. Seeing that Since that I have made him head and father of all my Church it is fitting hee should bee instructed concerning this judgement of mine that by him my Church may receive necessary instructions therein V. 19. I know him Chosen and destinyed him for mine owne Justice and judgment Termes set downe in Scripture taken from the duty of Judges which is to doe good men right and to punish the wicked So every faithfull man is bound to avoyd the evill and do that which is good That the Lord That they on their part observing and keeping the conditions of my Covenant it may for ever stand firme to them according to my promise made to Abraham V. 20. The crie A figurative terme used in Scripture to shew how Gods judgments are provoked by exorbitant sins V. 21. Goe downe Humane kinds of speeches to shew that he will proceed with entire justice after he hath diligently examined the cause V. 22. From thence From Abrahams habitation Before Before him which amongst the three Angels was the Sonne of God knowne and worshipped by him who stayed yet a little while with Abraham the other two going before V. 23. The righteous The good man according to humane condition the man who is innocent of those sins for which thou wilt destroy Sodom V. 24. And not spare Not that this is a perpetuall and generall rule in Gods judgments in this world Ezek 14. 18. but here God through especiall grace yeelds to Abrahams request V. 27. Now I have A preface of humility and of correcting himselfe as if he should say shall I dare to assume so much liberty to my selfe CHAP. XIX VERS 1. TVVO Angels Two of those which had appeared to Abraham Genesis 18. 2. For the Sonne of God who was the third did not goe into Sodom Genesis Chapter 18. verse 22. and Chapter 19. ver 27. V. 2. Nay To make tryall of Lots words and to kindle his good affection the more V. 5. Know them A terme of wicked and infamous meaning in this place as Judg. 19. 22. V. 8. I have two Lot astonished at this cruell injury inconsiderably propoundeth unto them this blamefull meanes of satisfying their lusts or doth in earnest thinke that he avoydeth a greater evill by a lesser and by reason of a great weakenesse in faith constancy and wisedome sheweth at least his true charity in preferring the strangers honours before his owne Therefore See Gen. 18. 5. V. 9. They pressed sore Even to force him to that execrable act V. 14. Which married The Italian hath Which were to be married That is were espoused according to that laudable custome whereby they were wont to leave some time betweene the espousing or contracting and the consummation of Matrimony See the two and twentieth Chapter of Deuteronomy and the three and twentieth verse and the first Chapter of Matthew and the eighteenth verse V. 15. In the iniquity In the punishment of their wickednesses V. 17. That hee The Italian hath it The Lord It is likelyer that the Sonne of God one of the three which was not gone into Sodom came here to meete the other two and made himselfe knowne to Lot For thy lise The Italian hath it Upon thy soule as thou lovest thy life See Deut. 4. 15. Jos. 23. 11. Jer. 17 21. V. 18. Oh not so Make me not goe so farre lest my weaknesse hinder me from enjoying thy benefits words expressing the weaknesse of his faith V. 20. A little one And
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
for his house which was his own Yet it should seem by Jer 32. 7 8. That this Law was altered in ensuing ages V. 35 A stranger An Israelite but not of the same place or some stranger a proselite converted to Judaisme for otherwise God suffered them to take use for money lent to strangers either of nation or in religion Deut. 23. 20. V. 38 I am The benefit which you have freely received at my hands should invite you me thinks to do the like towards your brethren my children and my Covenant and absolute power which I have over you doth binde you to it V. 39 To serve Keeping him only as an instrument of his will and profit without any rigor or constraint by reason of his debt V. 40 Unto the yeare In case that it have pleased him to remaine in thy service after the seventh yeare was past Exo. 21. 2 6. V. 42 My servants And therefore none can get soveraigne Dominion over them to prejudice mine and besides strict bondage is a hinderance to the service of God 1 Cor. 7. 23. V. 47 To the slock That shall be borne in the countrie yet of a strange nation V. 48 He may be At any time without being bound to serve the strange master the six yeares ordained by the Law for an Israelite to serve an Israelite Exo. 21. 2. Deut 15. 12. V. 50 Of Iubile For the longest terme for whosoever was his master either stranger or Israelite the servant might come out in the yeare of remission But if the price exceeded the valuation of six yeares service or if he be contented to stay with the strange master after the seventh yeare but howsoever it happened at the Jubile he was to be free To the number Counting off the price he was bought for the wages for his service more or lesse according to the number of yeares that he had served V 54 In these yeares The Italian hath it By any of these meaneâ— Either by his service or by the help of some kinsman or by his own ransoming of himselfe CHAP. XXVI VERS 2 MY sanctuary My self who dwell there in the signes and demonstration of my presence and power see Lev. 19. 30. V. 5 Shall reach By reason of the great plenty V. 10 Old store Of provisions layd up in the former yeares which you have had no occasion to empty but only for to make roome for the new V. 11 My Tabernacle For an everlasting pledge of my presence in grace and power V. 13 Upright A phrase taken from beasts lightened of their yoke to signifie liberty mirth and glory Exo. 14. 8. Num. 33. 3. V. 19 As Iron The heaven shall not raine nor the earth bring forth no more than if each of them were massie and hard like unto these mettals V. 20 Shall be spent With tilling of the ground V. 21 Contrary That is to say as if you undertook to contend and resist me Job 15. 25. V. 24 Then wilâ— I also Psa. 18. 27. V. 26 When I have broken When I have taken from you all meanes of living by ordinary sustenance of food either taking away the vertue of it by my curse or causing you to want through dearth or barrennesse of the earth By weight As a rare and precious thing whereof account must be taken and the distribution thereof made with rigor and great exactnesse Ezech. 4. 16. V. 30 High places Sides of hills or hillocks or other places high by art or nature and dedicated to idolatry Images The Hebrew word signifieth certaine idols of the Sun or according to others certaine little cellâ—s or courts dedicated unto him wherein there was a continuall fire preserved upon an Altar An idolatry which questionlesse came from the Chaldeans or Persians Carkeises Stumpes and shifers of idols cast down Jer. 16. 18. Ezech. 4. 3. 7. 9. V. 31 Will not smell Will not accept of your sacrifices see upon Gen 8. 21. V. 32 Which dwell therein After you shall be driven out of it V. 34 Enjoy Being weary of bearing you and to bring forth food for such a perverse nation it shall then in a manner recreate it self finding it selfe disburthened and at leisure to take her own pleasure being without inhabitants see Lam. 1. 7. V. 35 Because it These long vacancies of the earth shall be in exchange of the labour it hath endured in bearing and nourishing of you being not suffered to enjoy so much as the rest of every seventh yeare according to my Law Lev. 25. 3. V. 39 Pine away Forsake their hardnesse of heart and humble themselves with teares and repentance V. 41 Uncircumcised Impure carnall prophane not regenerate by Gods spirit whereof Circumcision was a Sacrament Deut. 10. 16. Jer. 4. 4. and 9. 26. Ezech 44. 7. Acts 7. 51. Accept The Italian With a good will acknowledge c. Others if they willingly accept the punishment of their sin V. 42 The Land Chosen and consecrated by me for the seat of my abode amongst men for the abode of my Church and a signification of heaven to mine elect CHAP. XXVII VERS 2. THe person The Italian hath it When he hath made a vow â—f persons to the Lord There were two kindes of these vowes of persons the one to a particular holinesse such was that of the Nazarites wherein there was no way for ransome but he was to fulfill it in his own person Num 6. 2. the other to the service of God in his Temple to which God admitting none but the Levites the vow might be ransomed which is the meaning of these words a vow under estimation By thy The Italian hath it Under thy The taxe of which ransome thou Moses by this my Law oughtest to leave to the Priest V. 3 The shekel of see upon Exo. 30. 13. V. 9 Giveth Consecrateth unto God by his vow Shall be holy Offered to God in sacrifice according to the Law Lev. 7. 16. V. 12 Value it To be set to sale for the price which thou hast set upon it V. 13 Redeem it Keep it for himselfe for a certaine price which notwithstanding shewed a certaine kinde of lightenesse in the vow and consecration which he had made of it whereupon also the estimation is raised a fifth part V. 14 To be That the price of it may be carried into the treasure of the Temple from whence were taken out the ordinary charges belonging to the service of God V. 16 Of his possession The Italian hath it Of his inheritance That is to say of his own patrimony which is contrary to purchased fields v. 22. Omer A name of a measure which contained ten Ephahs Ezech 45. 1â— Of barley He specifieth this kind to signifie the Lands of least value whereupon they sowed barley and to shew the proportion which was to be kept in the estimation of wheat Lands which were more fat and fruitfull V. 17 It shall stand Without alteration or diminution V. 18 After the Jubile Some yeares after
peoples deliverance bringing them into the land of promise which was denied to Moses to shew us that Christ only pointed at by Joshua Exo. 3. 8. doth bring his Church to the fruition of the kingdom of heaven which the Law could not do V. 49. Unto mount See how this ought to be understood upon Num. 27. 12. V. 50. He gathered See Gen. 15. 15. CHAP. XXXIII VERS 1. THe man of God Namely a Prophet inspired by divine Spirit in giving this blessing V. 2. Came From the top of Sinai a hill of Idumea called Seir in the wildernesse of Paran God appeared unto his people to give them his Law Exod. 19. 18. From Seir. from off Idumea see Gen. 33. 14. 16. and 36. 8. Now under the name of Idumea often times is meant in Scripture all the Countrey from the red sea to the dead sea or lake of Sodom See 1 King 9. 26. Paran See of this name generall to that great mountainous wildernesse Numbers 13. 3. Ten thousands The Italian hath it From the ten thousands Namely from heaven which is the habitation of holy Angels which are in manner of innumerable armies of God see Psal. 68. 27. Dan. 7. 10. Rev. 5. 11. and 9. 16. Went The Italian Having on his right hand Being in a manner armed with fire Exo. 19. 18 and 24. 17. for to pronounce his Law in token of the power of it Jer. 23. 29. and of his terror and curse against sinners Heb. 12. 18. V. 3. Yea he loved The Italian Though thou lovest that is to say O Lord though thou through a common love causest all men to feele some effects of thy goodnesse yet thou bearest thy people a speciall affection whom thou hast sanctified and taken as proper to thy selfe to have them under thy care and protection At thy feet attentive and tractable like to thy disciples Luke 10. 39. Acts 22. 3. V. 4. The inheritance The singular wealth and treasure that God bestoweth upon his children and in which as in a generall inheritance are comprehended all other goods which also by vertue of the Covenant passeth from the father to the child See Psal. 119. 111. V. 5. King He hath not only been a Law-giver but also a supreme Magistrate actually administring his own Law Such Kings raigning by vertue and justice only not by force and violence were anciently called Heroick Kings When the heads So it is declared that this Monarchy of Moses was tempered with Aristocracy in which temperature consists the most absolute kind of government And the Tribes This seemes to be added to shew so much the more the harmony of this Common-wealth the whole people with a free accord consenting to Moses his Laws proposed in the generall assembly V. 6 Let Reuben live God will not suffer and I pray him it may not the tribe of Reuben be utterly extinguished for the grievous sins of its first father Gen. 49. 3 4. though by that meanes it were deprived of the gift of great increase which seemed to belong unto him by birth right and was conferred upon Joseph V. 7. Judah Because that there is no mention made of Simeon in these blessings some imagine that this tribe was comprehended under Judah in whose countrey Simeons part was also included Jos. 19. 1. Judg. 1. 3 Bang him He hath a relation to the severall captivities of this tribe out of all which it was delivered ever untill the comming of the Messias whereas the other tribes were dispersed without being restored Be sufficient let it have no need of any human helpe to maintain it but only thou O God lend it thine aide Others he shall fight with his own hands for himselfe that is to say he shall defend himselfe valiantly against all his enemies Gen. 49. 8. V. 8. Thy Thummim He directeth his speech to God The sense is O Lord confirme thy Priesthood meant by these two words Exo. 28. 30. to Aarons lineage whom thou hast consecrated to it though thou hast imposed that just punishment upon him that he should not enter into the land of Canaan for the fault which he committed at the waters of Meriba Numb 20. 13. which were also called of Massah as the rest Exod. 17 7. because that God did there try his servants Thou diddest strive rebuking him and severely punishing him V. 9. Who This hath a relation to that that the Priests being judges in many cases Deut. 17. 9. and 19 7. ought to be free from all acceptation of persons following Moses and Aarons examples who had proceeded therein with all manner of integrity Others referre this to the history of the execution done by the Levites for the pure zeale of God without any carnall respects Exod. 32. 27. and to the Law of mourning for the next of kinne Lev. 10 6 7. and 21. 10. They The Priests and Levites who till then had kept themselves pure in Gods service and obedience more than the rest of the people but by these words their duty is not so much set down as the act commanded Mal. 2. 7. See Jer. 18. 18. V. 11. His substance The Italian hath it His army for the orders services and the whole conduct of the Leviticall Ministery had some resemblance of military discipline See Numb 4. 3. The worke Namely his Ministery Smite through Destroy all Shcismaticks that shall seeke to oppose that order of Priesthood which thou hast appointed See Numbers chap. 16. v 5. V. 12. The belived It should seem he calleth Benjamin so by reason that as Jacob loved Benjamin in a singular manner he being the youngest of all his children Gen. 44. 30. So the Lord honored that tribe being the least of all the rest 1 Sam. 9. 21. Psal. 68. 27. Chusing Jerusalem which was within her territories Jos. 18. 28. for the place of his Temple and service By him Neere to his Temple which was as it were Benjamins safeguard Between his Let the chiefe City of Benjamin be Jerusalem a City of Gods singular presence in which the two holy hills of Moriah and Sion resembled two shoulders a figure of Gods power and protection who beareth of the whole body of his people V. 13. The precious things See Gen. 49. 25. For the deep that is to say of the earth moystned and fattened by the sweet exhalations up the waters under the earth V. 14. By the Sun Which warmeth the earth and quickens the seeds and ripens the fruits The Moon Which the diverse seasons and months of the yeare produce in great variety V. 15. Mountaines See Gen. 49. 26. V. 16. Of him Of God who appeared in the bush Exodus 3. 2. for a signe of his residence in grace and power in the middest of his people V. 17. His glory He hath a reference to the power valour and warlike customes of these two tribes See Psal. 78 9. The people which shall come to assault him or all those Nations whose land that was which God had assigned for his
things which were appointed and set down by Moses and preserved Gods service in its purity and finally established the estate of the Common-wealth of Israel and put the people into the free peaceable and secure possession of the Countrey Save only that there remained some remainders of the Canaanites for a certain time for a triall and exercise of the people And in all this Ioshua according to the resemblance of the name was a figure of Iesus Christ who through his righteousnes hath obtained the Kingdome of heaven for his Church and by his power and conquests brings it into the possession thereof having destroyed all her spirituall enemies and accomplished the great worke of Salvation which Moses with his Law had but only directed and prepared And if there be yet any remainder of sin in the faithfull and that the world and the devill hath yet any power against them it is but only to exercise a continuall combat during this life with a promise of full liberty victory and peace in the life everlasting And at last Ioshua having solemnly renewed Gods Covenant with the people and taken from them a promise of sincere obedience dieth quietly in a full old age ANNOTATIONS CHAP. I. VERS 4. THe great Sea Namely the Mediterranean Sea opposed to the petty seas or lakes of Palestina Num. 34. 6. V. 8. Thy way All thy actions counsels enterprises and businesses V. 17 Only the Lord Words of a vow for Joshua or on exhortation unto him to cause him to make himselfe capable of Gods continuall assistance CHAP II. VERS 1. SHittim See of this place Numbers 25. 1. and 23. 49. An Harlots house The Hebrew word may also signifie a common lodger but Hebrews 11. 31. Ja. 2 25. she is plainly called harlot Lodged they went in there to passe away the night V. 4. I wist not See concerning these profitable and officious avoydings of the truth of a narration which is not necessary to be declared upon Exodus chapter 1. 19. V 6. The roofe Which was made like a terrace leades or flat roofe according to the custome of those places V. 7. Foâ—â—ds Places where they passed over the water by meanes of bridges or boates or where they waded over V. 8. They were laid In the place where she had hid them V. 9. I know Rahab might have heard Gods promises spoken of but that she so firmely perswadeth her selfe that they will come to passe did proceed from an internall motion from God See Exod. 15. 14. V. 12. A true token Of a loyall and inviolable safe-guard as the line was v. 18. V. 14. Our life for yours Even with the hazard of our owne lives we will safeguard you from all violence V. 15. Upon the towne wall The Italian hath it Belonged to the wall The City wall made the backe part of the house and in that part Rahab dwelt V. 19. His bloud He alone shall be guilty of his own death because he would not make use of the place of safety which we appoint you Shall be on Wee will answer for it in our own persons before God whom we call for a judge and avenger of the disloyalty if we should use any in this kind against you CHAP. III. VERS 2. THree dayes It seemeth they are the same three dayes that are spoken of Jos. 1. 11. V. 3. When ye see See Num. 10. 33. V. 4. That ye may know This hath a relation to what was spoken in the precedent verse concerning the following of the Arke which questionlesse was still guided by the pillar of cloud as Numbers chap. 9. verse 17. V. 5. Sanctifie Namely by spirituall and ceremoniall purifications by abstinences religious mindes and acts of devotion for a preparative to see a miraculous effect of Gods presence See Exo. 19. 10. Num. 11. 18. Ios. 7. 13. V. 6. Take up See Num. 4. 15. V. 7. Magnifie thee Accompanying thy ministery with my miraculous power V. 13. And the waters The course of the river being cut off the water below will all run away leaving the bottome dry to make a large passage for the people and the waters above shall stand still standing up in an heape for a time without overflowing the countrey V. 15. Over floweth Ordinarily every yeare through the melting of the snow from the neighbouring mountaines or by some other meanes Now this makes the miracle so much the greater in this place The time which was the time of this passing over see Jos. 4. 19. and 5. 10. For harvest in that countrey began at Easter See Lev. 23. 10. Deut. 16. 9. V. 16. Zaretan A City of the Tribe of Ephraim 1 King 4. 12. and 7. 46. The salt sea That is the lake of Sodom see Gen. 14. 3. Num. 34. 3. V. 17. were passed This second passage through the waters dried up by miracle after them of the read sea is a figure of the faithfuls last passage into the Kingdome of heaven through corporall death which is no way dangerous for them after they have gone through the first in which through baptisme and the regeneration thereof they have renounced the world and are entred into the Communion of Christ and his Church CHAP. IV. VERS 3. LOdging place Which was Gilgal v. 19 20. V. 7. Before As it were to give way passage V. 10. According to Which briefly was nothing else but that he should be a faithfull reporter and executioner of what God should command him V. 13. Before the Lord Before the Arke which was a signe of Gods presence Num 32. 20. V. 19. Gilgal A place so called by anticipation see Jos. 5 9. CHAP. V. VERS 2. KNites Or slints sharpened for that use Again For Circumcision had beene intermitted in the desert upon some unknown occasion Peradventure by the wil of God to punish the peoples revolt Num. 14. Or peradventure through a prophane carelessenes of the people which God punished by suffering them to go on in their sin without admonishing or reproving them for it Circumcise take order that Circumcision be used again amongst the people V. 3. Of the fore-skinnes A name given to the hill by reason of this that was done there V. 7. He raised up Caused a new people to be borne with whom renewing his Covenant and willing to reassure his promises unto them concerning the possession of the land of promise he would have the Sacrament of the Covenant also reestablished V. 8. who le As Genesis 34. 25. V. 9. The reproach The people was infected with a great deale of idolatry and profanenesse through their long abode in Egypt Lev. 18. 3. Jos. 24. 14. Ezech. 20. 7. and 23. 3 9. wherefore God had taken away the honorable signe of his Covenant from them suffering them to were their fore-skinns which was a shame amongst the Israelites Gen 34. 14. But now renewing of his Covenant he pardoned and blotted out all that was past and the people on the other side were bound to forsake
to quench with good words the fire that was already kindled but spake more taunting words then the others See of the like jealousies Judg. 8 1. and 12 1. CHAP. XX. Ver. 1. VVEE have no By the speeches of the men of Judah David belongeth not to us let him then looke to his owne businesse and we will looke to ours wee will have nothing to doe with him See 1 Kings 1â— 16. V. 4. Amasa To whom hee had made promise of the Generalls place 2 Samuell Chapter 19. ver 13. V. 6. Thy Lords Namely Joabs who hath hitherto beene thy Generall V. 7. Cherethites See upon 2 Sam. Chapter 8. ver 18. V. 8. Was girded In stead of carrying his sword hanging at his girdle and his garment over it according to the usuall fashion hee had girded on his garment and had put on his girdle over that about his waste that the sword hanging in that kinde might at a certaine motion or posture of his body fall out of the scabbard that thereby he might take an occasion to take it up in his hand without giving Amasa any cause of suspition V. 9. My brother For he was his cousin 1 Chro. chap. 2. v. 16 17. V. 10. Fiâ—th rib See upon 2 Samuel chap. 2. vers 23. V. 12. Wallowed He did beat and stirre himselfe in the last pangs of death V. 14. Abel it is likely to bee the same City which is called Abel Maim 2 Chronicles chap. 16. verse 4. in the Tribe of Nephtali or that these two Cities Abel and Bermaâ—ca were both comprehended under one name 1 Kings 15 20. 2 Kings 15. 29. All the Acording to some they were the inhabitants of Beeroth of Benjamin Joshua chapt 18. verse 25. which might be the City of this Sheba Others think it was the countrey neer to Abel V. 15. A bank According to the old manner of besieging of Cities casting up of high banks on the out side of the wals and standing upon them to fight with those that defended the wals The trench Which is now a dayes called a trench with a breast-worke Battered That is to say digged the wall V. 18 They were wont The law of warre according to Gods command Deuteronomie chapter 20. verse 10. Was to have besieged places summoned before they were spoyled by assaults or besieging And if thou hadst done so the businesse had beene ended and thou satisfied V. 19. A mother A chiefe Citie of a Province The inheritance A Citie or commonalty of Gods people which are his owne as his inheritance V. 21. Mount Ephraim Though Sheba was 2 Benjamite yet peradventure he dwelt in the countrey of Ephraim Or his Citie was in the confines of these two Tribes V. 22. Retired from The armie was disbanded there V. 23. Was over He retained his old place after Amasa his death 2 Sam. 8. 16. which David had conferred upon Amasa V. 25. Sheva it seems to be the same as Seraiah 2 Iam. 8. 17. V. 26. The Iairite Of the countrey of Jair in Gilead Numbers chapter 32. verse 41. Judges chapter 10. verse 4. Chiese ruler of Jerusalem See upon Ezek. 11. 1. Or the chiefe president of the councell See 2 Samuel chapter 8. verse 18. 1 Kings chap. 4. verse 2. CHAP. XXI VERS 1. IN the dayes of David This storie and likewise that of the 2 Samuel chap 24. seeme to have happened before the things which are set downe before this Inquired Desired his answer by Urim Numbers chapter 27. verse 21. It is It is very likely that he did not onely set downe the cause but the manner of making atonement for it also V. 2. His zeale the Italian His jealousie scorning that those strangers should be incorporated into Gods people and should enjoy the same freedomes and priviledges And especially because they were his countrey men for Saul was a Gibeonite though of the Israelitish nation 1 Chronicles chapter 8 v. 29 30. Sought to sâ—ay Taxing them with supposed faults aggravating their true faults extending the particular ones unto the generall depriving them of all commoditie and favour and raising great dissensions amongst them V. 3. May blesse Pardon them the offence that hath beene done to you and pray to God to forgive them the punishment due therefore The inheritance namely his people V. 4. We will have We doe not desire any pecuniary satisfaction for their lives that Saul hath caused to be slaine amongst us and much lesse the blood of them which were not guilty V. 6. We will hang This kinde of execution was used in cases of making atonement for some publick misdeed Vnto the Lord To satisfie his justice and to appease him Numbers chapter 25. verse 4. Gibeah See 1 Samuel chapter 10. verse 26. 11. 4. Ver. 8. Rizpah Sauls Concubine 2 Samuel Chapter 3. verse 7. who was yet living verse 11. Michal Since Michal had no Children 2 Samuell 6. 23. and that not shee but Merab â—â—r sister was married to Adriell 1 Samuell Chapter 18. verse 19. the word bringing up must bee taken for adopting and keeping See Genesis 16. 2. and 30. 3. and 50. 23. Ver. 10. Upon the rocke The Itaâ—â—an addeth Staying there Namely at the place where they were hanged Now here was some singular exception to the generall Law which was to take downe and bury those that were hanged up the same day Deuteronomie Chapter 21. verse 23. Dropped It is likely that this death came by occasion of some extreame droughts in the time of the Corne ripning And therfore Rizpah would observe whither Gods wrath was appeased by this execution and whether hee would be pleased to send the accustomed dewes and raine V. 16. The Gyant The Italian Rapha That famous Philistin Gyant from whence the others are called Repheites V. 17. The light Thy person in whom consists the conduct counsell joy and life of the people a Scripture phrase See 1 Kings 15. 4. Psalm 132. 17. V. 19. Iaore By the 1 Chron. 20. 5. it appeares that his name was Jair but by reason of this Gyants great speare was added the word Oregim that is to say of a Weavers beame Goliah I 1 Chronicles Chapter 20. ver 5. He is called Lahmi brother to Goliah whom David slew but it may be that after his brothers death he tooke and bore his name V. 21. Defied Despised and scornefully challenged them As 1 Samuel Chapter 17. verse 10. 25 26. Shimeah Called Shammâ—h also 1 Sam. 16. 9. Ver. 22. Of David To whom as King and Generall in the warres were attributed all the actions of his servants and Souldiers CHAP. XXII VERS 1 OOf this Song Which is the same as the 18. Psalme V. 8. The foundations As who should say the pillars and poles See Job Chapter 26 verse 11. or plainely the high mountaines which seeme to beare up the vault of Heaven as it is set downe Psalme 18. 7. CHAP. XXIII VERS 1. THe last The last which he pronounced by the inspiration of Gods
it bee adorned with divine graces even in this world yet it is like unto abride which is yet at home untill her solemne going forth when shee goeth to her husband Rev. 19. 7. 8. which signifieth that shee doth not outwardly make shew of what shee is as yet 1 Iohn 3. 2. or that her ornaments are spirituall and internall not worldly Cant. 1. 5. 1 Pet. 3. 3. V. 14. Shall bee brought that of altogether may be composed the intire body of the universall Church V. 15. Pallace first into the communion of the Church in this world and afterwards into heavenly glory V. 16. Thy children as if hee said O Christ in stead of the Iewish nation out of which thou shalt come according to the slesh the whole Christian Church shall bee thy people which is made so by thy word and spirit Heb. 2. 13. princes by some degree and measure of particitation of Christs spirituall and everlasting Kingdome and glory Mat. 19. 28. Luke 22. 29. 1 Cor. 6. 3. Ephes. 2. 6. PSAL. XLVI THE title Alamoth see 1 Chron. 15. 20. and upon Psal. 6. in the title V. 4. A river the Church shall enjoy her sweet rest and security though it have in it selfe but weak meanes meant by those smaâ—l streames and torrents where with Ierusalem was watered opposite to great rivers and seas that is to say the power and greatnesse of the world see Isa. 8. 6. V. 5. Right early the Italian when the morning appeareth that is to say just in the point and very moment of the greatest danger even as when after the dangers of the night with the day the assalt is expected as God hath done in diverse a 〈…〉 ctions of his people Exod. 14. 24. 27. 2 Chron. 20. 20. Psa. 30. 5. V. 6. The heathen this may bee understood of some singular deliverance as that of 2 Chron. 14. 12. and 20. 23 and 32. 2â— or of such ordinary ones as God sendeth to his Church hee uttered a figurative description of Gods miraculous assistance without any humane meanes as Psa. 18. 6. 7. V. 8. Hee hath made or hee hath sent desolations upon the earth that is to say hee hath destroyed the Kingdomes of the world which were his enemies V. 10. Be still Gods words to his enemies to exhort them to repentance or to denounce perdition to them if they continue PSAL. XLVII VER 2 FOr the Lord that is to say the everlasting sonne of God being gone up to heaven hath taâ—en possession of the universall Kingdome which God his father hath given him V. 3. Hee shall subdue this must bee understood of the spirituall subjection of the whole world to Christs Kingdome in whom the Church hath part as being his body see Isa. 49. 23. V. 4. Hee shall the Italian hee hath that is to say hee hath by his free election given us an excellent inheritance chosen out above all other wherein consists all our glory namely the Kingdome of heaven V. 5. Is gone up this may figuratively be understood of the arke of the covenant in which God did shew himselfe present which was by David transported with great pompe and solemnity into his city 2 Sam. 6. â—2 or by Solomon into the Temple 1 Kings 8. 6. But spiritually and chiefely it ought to be refâ—rred to Christs asscension into heaven as Psa. 68. 24. 25. V. 8. The throne namely the arke figuâ—atively 1 Chron. 28. 18. Psa 80. 1. and 99. 1. and heaven in truth and mistically Heb. 8. 1. and 12. 2. V. 9. The people namely of two they have been made one only people a prophecy of the calling of the Gentiles unto God hee is the only protectâ—r and governor of the universe and therefore it is fitting and just that all men should acknowledge him and serve him CHAP. XLVIII THE title Of Psalme see upon the title of Psal. 30. V. 2. Beautifull for scituation not so much for temporall blessings for which shee was called the Queen of the East as for the spirituall ones God being present there and his service truly established there and the promise being that the Messias should there accomplish the worke of our redemption of the great King which God had chosen for his Royall residence where all his people are to come to receive his commands and to yeelde him hommage and service V. 4. The Kings he speaks of some notable enterprise which was against the Church as Psal 46. 6 V. 7. Thou breakest the Italian they were broken as the East wind breaketh the Ships of Tarshish thou dost overthrow all the preparations of men in the Sea of this world Of Tarshish of the great Sea either Mâ—dâ—terranean of Ocean With an East winde which is a tempestuous winde in those countreys Ier. 18. 17. V. 8. As we have heard that is to say this deliverance of ours is equall to those ancient deliverances whereof we have heard report Or we have so and the effects to be according to thy words and promise V. 10. According to thy thou makest thy selfe to be known such as indeed thou art and like unto such a one art thou praised and glorified V. 11. The daughters the cities of the Tribe of Iudah called daughters in respect of Ierusalem which was the Metâ—opolis V. 12. Walk about a poeticall representation by which the world is invited to consider the inpregnable strength and magnificence of the Church by reason of the presence of her God even as singularities of the Fort or Castle of a City are shewed to Travellers to the end that the may spread the fame thereof into forraign parts a great way off PSAL. XLIX VER 3. OF wisedome Hebrew wisedomes namely concerning the true knowledge and apprehension of the end of man that hee may lead his life accordingly V. 4. I will encline a terme taken from Musitians who leane to their eare when they are tuning their instruments meaning that he will instruct himselfe as well or better then any other can V. 5. The iniquity that is to say the congregation of the wicked or the calamities which God useth to inflict upon his children for the punishing of sinne V. 8. Precious the Italian cannot be found or it is deare or rare to be gotten V. 11. They call seeing themselves to be mortall they think for to immortalize themselves by meanes of their lands and Lordships which they call by their owne names V. 12. The beasts as much as concerneth the body and this present life Eccles. 3. 19. V. 13. Their sayings Hebrew their mouth the meaning is that although the sonnes of worldly men see the vanity of their fathers confidence yet they will follow their example Others translate it they doe approve of it with their mouths that is say doe with words prayse that kinde of life and doe follow it with their deeds V. 14. Feed on them the Italian shall pasture them a poeticall kinde of speech that is to say being laid in the eâ—rth like unto a
great flock of sheep they shall be under the command of death Other shall seed on them that is to say shall consume them 〈◊〉 Shall have dominion the elect who are partakers of Christs eternall Kingdome in the blessed resu rection which is called the great day-break Cant. 2. 17. and 7. 12. 2 Pet. 1. 19. shall obtaine a full victory and have quiet dominion over the world and the worldly Beautie or strength V. 15. Will redeeme shall raise my body to life and glory because I dyed in his grace and my soule shall be carried up to heaven Or according to others because he hath adopted me and received me into the number of his elect V. 18. He blessed hee hath been contented and flattered himselfe with a vaine opinion of happinesse V. 19. He shall goe the Italian it shall goe namely the soule of the worldly man See light namely the light of life and glory everlasting V. 20. Understandeth not namely true spirituall wisdome to apprehend the scope of everlasting happinesse and direct his life towards it The beasts not as concerning the lastingnesse and subsistencie of the soule which is eternall but in the privation of happinesse which is the true end of man PSAL. L. THe title Of Asaph a famous Musitian in Davids dayes 1 Chron. 25. 2. who was also a Prophet and composer of Psalmes 2 Chron. 29 30. whereupon it is not certaine whether the Psalmes which are entitled by his name were composed by him or whether they were onely directed to him and his successors to bee plaid and sung in their turnes V. 1. The mightie God the Italian the God of gods the representation of a solemn act namely the Lord judging of his Church drawn according to the modell of the great and last judgement to which it serves as a preparation for instruction and correction The earth that is to say all the inhabitants thereof V. 2. The perfection of beautie the Italian the place of the perfection or according to others he appeared compleatly beautifull V. 4. To the heavens to bee as assisting and witnesses Deut. 32. 1. Isa. 1. 2. unlesse that by the heavens he meanes the Angells V. 5. Gather this seemes to bee spoken to the Angels who are ministers in this judgement Matth. 13. 39. 41. and 24. 31. Saints namely all the members of my Church and people sanctified by my covenant and the seales thereof by my calling and their profession though many have denied the truth and vertue of it By sacrifice that is to say ratified it by a solemn sacrifice and spilling of the bloud set down Exod. 24. 8. Others referre it more generally to all sacrifices which were seales of Gods covenant V. 6. Declare Gods justice shall in this judgement of his bee manifested to all the world as plainly as those things which from heaven are seen here upon the earth Rom. 1. 18. God is Iudge a true i and Soveraign Iudge of all the world and therefore â—n him there can be no injustice Iob 34. 13. Rom. 3. 6. V. 7. Testifie against thee the Italian make my protestations to thee namely solemne declarations of what I require at thy hands and what I doe enterchangeably promise to thee V. 8. I will not in this judgement I will not aske thee any account of the externall and ceremoniall service which of it selfe is not agreeing with my nature nor acceptable to mee but onely being done as a duty of obedience and joyned with the internall service of faith invocation holinesse thanksgiving c. V. 11. I know they are alwayes before me ready at my service V. 14. Thanksgiving the Italian prayse he comprehends all the spirituall service in these two parts of thanksgiving and invocation and in effect it consisteth all in receaving of God in faith by meanes of prayer that which he pleaseth to bestow upon us and to give unto him againe what he therefore requires at our hands that is to say service and acknowledgement in words and deeds which things are pointed out unto us by these termes of the Law namely of sacrifices of prayse and of vowes see Lev. 7. 12. V. 18. Thou consentest with him the Italian thou delightest in his companie or thou runnest along with him Hast beene partaker with the Italian thy portion is with thou art their companion A terme taken from commerce or from banquets made after the ancient manner to which divers did contribute and had their shares therein V. 20. Thou sittest even at thine own ease as if it were a pastime and recreation to thee V. 21. And I kept silence I have not taken notice of thine offences nor have not punished them suddenly Eccels 8. 11. 12. Isa. 26. 10. V. 22. Teare you that is to say destroy you by executing of my judgements God in his rigor being compared to a Lyon V. 23. That ordereth according to my will which is here setdown PSAL. LI. VER 1. BLot out sinne hath in it the staine of spirituall pollution and makes one liable to punishment God blots it out when notwithstanding the said staine he looks graciously upon the soule by vertue of his sonnes justice and satisfaction which presents it selfe between the sinner and him and together with that cancels the debt of the offence in his judgement and so gives peace to the conscience V. 2. Wash mee a frequent terme to signifie the lively application and imputing of Christs bloud to the sinfull soule whereby it is put into such an estate that God doth not abhorre it as foule and impure but accepts of it as beautifull and and cleane see Heb. 9. 14. 1 Iohn 1. 7. V. 3. I acknowledge I doe judge rightly of it without dallying or lulling my selfe asleep I am ashamed thereof and am in anguish therefore and doe confesse the fault And my sinne my conscience doth alwayes set it before me as it is horrible and abominable V. 4. Against thee David had sinned against men also as well through private injury as by publike scandall but for to aggravate his offence and to seek pardon and remedy there where onely it is to be had he makes himself guilty towards God alone the offence towards man being nothing in regard of the offence towards him whose Majesty is offended and Law violated in every sin And also to shew that no excuse pardon acceptation of persons or want of power on mens side could free him from Gods judgement though as he was King he was exempted from the punishment of men see Gen. 20. 6. 39. 9. Lev. 5. 19. 6. 2. That thou I doe thus confesse it because that all glory may bee given to thee for all the judgements and punishments which thou shalt lay and inflict upon me V. 5. I was shapen I do not only confesse my sin in this action but in generall also by reason of the corruption of my nature through originall sinne which hath passed into me in my begetting As if he should say I
of the flesh but view mine inward spirituall beauty with the eyes of the Spirit Psal. 45. 13. which beauty consists in the purity of the soule through the remission of sinnes the renewment of regeneration and by the ornaments of the gifts of the Spirit Ephes. 5. 26. 27. O daughters The Church directs her speech to the particular elect the children of the spirituall Jerusalem Gal. 3. 26. Rev. 3. 12. The tents Which on the outside were of poore and base stuffe but withinside were richly adorned and full of treasure Of Kedar namely the Arabians who dwelt in tents yet were very rich and glorious Isay 21. 16. V. 6. The sonne That is to say God from above hath as it were burnt and scorched me up with afflictions and troubles Mothers children here on earth worldly men that are of the same humane race as I am being vexed at my profession and my separation from them have set upon me and persecuted mee Were angry They have contended with me They made me They have set me to laboursome and unfitting worke to serve mine enemies which hath drawne me away from the care of my selfe who am the Lods vineyard and kept me from the governement and care of particular Churches which was committed to me V. 7. Tell me being weary of the troubles which I undergoe in this world my recourse is to thee O Christ who art the soveraigne shepheard to have thee bring me to the enjoyment of thy heavenly glory where in the high and firme point of the eternall day of thy happinesse thou thy selfe immediately feedest thine elect with the full communication of thy goods and grantest them rest from all their labours Rev. 7. 15 16 17. For why Were it sitting that I should corrupt my selfe here in the world by reason of thy being too long from me or that the world should take me to be a poore vagabond creature whom thou hadst forsaken Because that the fashion of unchaste women was to be in the fields covered over with vailes Gen. 38. 14. The flockes Amongst other nations who vaunt themselves saying they enjoy the presence of their Gods termed though falsely heads of nations deliverers and guardians of men which thou indeed and truly art See Isay 53. 12. V. 8. If thou The bridegroome shewes himselfe according to his brides desire and tels her that she must understand that the onely way to come to his everlasting rest is to come out of the world in heart and affection imitating the Churches example in all ages And â—eed Whilest thou art in this world employ thy selfe in the worke of the ministery and the gathering together of the Saints And never doe thou stray from the example of those great shepheards namely the Prophets first and then the Apostles See Eccl. 12. 13. V. 9. Compared thee That is to say in the course of thy heavenly vocation my Spirit shall carry thee with untired swiftnesse like unto the swiftnesse of Pharaoh King of Egypts Chariot-Horses the horses of that countrey being very famous for their goodnesse 1 Kings 10. 28. Isay 31. 3. See Canticles 6. 12. Isay 40. 31. And in this booke in praysing of the Church he often joyneth strength with beauty Canticles 4. 4. and 6. 4. 10. and 7. 4. V. 10. Thy cheekes Thy face is faire not so much by reason of thy naturall gifts as by reason of the ornaments of my grace and Spirit Cant. 4. 9. and 7. 1. which I will still increase in thee untill such time as I doe crowne them in the eternall life V. 12. While the King this is the bride who saith that whilest Christ is in heaven enjoying eternall pleasures Isay 53. 11. she endeavours to present unto him the exercise and practice of her vertues and especially the pure preaching of his Gospell 2 Cor. 2. 15. Which are like sweet odours wherein he delighteth See Luke 7. 38. John 12. 3. V. 13. My well beloved All these sweet smelling odours of good workes proceed onely from Christ who dwelleth and reigneth in my heart by his Spirit V. 14. Camphirâ— the Italian Cypresse A rare plant like to the Woodbine which bringeth forth a white flowre in very sweet clusters and groweth onely in the land of Jurie or as some say in Egypt see Cant. 4. 13. Of Engedi A pleasant place in the land belonging to the Tribe of Judah Iosh. 15. 6â— V. 15. Behold thou art This is the bridegroome Doves eyes The sight of thy faith wherewith thou doest contemplate in Spirit is sweet amiable simple and chaste V. 16. Behold This is the Bride Pleasant Faire of a sweet and pleasing beauty not terrible nor majesticall Our bed I have prepared thee an habitation in my heart full of joy and feasting Like unto a bridall-bed decked with garlands and greene boughes In middest of the assembly of the faithfull as in a palace built with precious stuffe V. 17. Of fiâ—re the Italian Cypresse the Hebr. signifieth a particular kind of cypresse which spreadeth the boughs abroad contrary to your ordinary cypresses and smells very sweet and yieldeth very exquisite Timber and is not to be found but onely in the Levant or Easterne Countries in Latine is called Bruca a name very neare the Hebrew name CHAP. II. VERS 1. I Am This is the bride-groom as if he should say as I am perfect in beauty and holinesse represented by these flowers so have I made my Church like me by my sanctifying spirit 1 John 4. 17. Sharon A most fruitfull and pleasant plaine Isaiah chap. 35. vers 〈◊〉 V. 2. Among the Namely amongst all other Nations and Assemblies which in their owne naturall corruption are but like thornes and barren and hurtfull plants which are destinated to the fire V. 3. As the Apple-tree This is the Bride The sonnes Namely amongst the other heads or false gods of prophane nations I sate downe The Italian I have desired to be under I receive a double benefit from Christ as from a faire and fruitfull tree for first he is my protection and safeguard especially against the heat of Gods wrath and secondly hee filleth mee with good things for the food of my soule V. 4 He brought me Hee hath brought me into the communion of himselfe and all the Saints where he unfoldeth and bestoweth upon his elect all manner of spirituall gifts Proverbs chapter 9. verse 〈◊〉 Matth. chap. 22. verse 〈◊〉 Who through faith are already in heaven enjoying the fulnesse thereof Matth. chap. 26. verse 29. Luke chapt 13. verse 29. and 22. 30 Rev. 19. 9. His Banner That is to say from heaven whither he is ascended for me he sheweth mee evident signes of his love to the end that I should alwayes look and goe towards him and that I should not goe astray in the world but retire and draw nigh unto him as souldiers doe unto their Banners V. 5 Stay me The Italian Coâ—fort me a figurative description of the fervent enterchangeable love of the Church which can
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
obey Gods will and be the messenger of his wrath V. 14. Have healed they have dallied with the great and deep wounds of my peoples sinnes and have not cauterized them according to necessary severity whereby their souls being lulled asleep with vain hopes of Gods patience are become incurable V. 16. Stand ye consider with deliberation and take time to know and sinde out whether ye be truly in the right way of salvation or no inform your selves by my word which is the onely high way that the faithful have continually travelled in V. 17. Watchmen namely Prophets to declare unto you things to come Isa. 21. 11. Ezech. 3. 17. Hab. 2. 1. V. 18. Ye nations all you nations as if you were all gathered together to one place come and be witnesses of my peoples sinnes and spectators of my judgements V. 19. The fruit namely a just recompence for their deeds and for their conspiring against my will Prov. 1. 31. V. 21. Stumbling blocks that is to say occasions preparations and means to ruine them V. 27. I have set thee Gods words to the Prophet The meaning is I have appointed thee to be a Prophet and to oppose thy selfe freely against my peoples rebellions thou shalt feel their malice but I will grant thee strength for to resist them Jer. 1. 19. V. 28. With slanders slandering or accusing thee and mine other servants Jer. 18. 18. and 20. 10. Brasse that is to say in stead they should have been pure and refined gold and silver but they are not onely mixed but altogether changed into other base and false mettals V. 29. The bellows tearms taken from such as melt and refine mettals who use lead for to separate them to signifie that all the art and labour which was imployed for to amend this people was lost Ezek. 24. 6 12 13. V. 30. Reprobate or refused or false silver that iâ— of no worth CHAP. VII Vers. 4. THe temple that is to say God dwelleth in this Temple and hath no other habitation in the world wherefore he will never depart from hence and this Temple shall be a secure pledge of his grace to us Mic. 3. 11. V. 9. Whom ye namely new strange godâ— whose godheads and powers you never tried as you have done me V. 10. And say namely that you have avoided my judgements as your false prophets doe perswade you and so return to your accustomed wickednesses more then ever you did before V. 12. At the first even since Joshuah's time who placed the tabernacle of the Covenant in Shiloh Josh. 18. 1. which was the first place of iâ—s setled abode V. 15. The whole namely the whole ten tribes which were often called by the name of the chiefe and predominant tribe which was Ephraim which ten tribes had been already led into captivity by the Assyrians V. 18. The children that is to say all of all ages and sexes do run to idolatry To the Queen that is to say to the Sun called in Hebrew by a name which is of the feminine gender Others translate it to the frame of Heaven that is to say to all the celestiall bodies Jer. 8. 2. and 44. 17. V. 19. Doe they provoke that is to say to whom doth the evil and dammage of this outragious wickednesse redound to me or to them V. 21. Put your multiply your sacrifices as long as you will I doe not accept of them being offered with hypocrisie and impiety as you offer them And eat that is to say thinke not to be sanctified by that part which you take according to the Law of my sacrifices of thanksgiving for seeing they are not acceptable to me those portions which you eat are but onely ordinary and profane food see Hos. 8. 13. V. 22. Ispake not I did not appoint holy ceremonies to be the whole substance of my service as you hypocrites beleeve but onely to bee sacred signes of faith in my promises and obedience to my commandments without which they are nothing V. 24. Imagination the Italian stubbornnesse or imagination And went like to resty beasts V. 28. Truth is perished there is nothing now but falshood and hypocrisie in all their words and professions of pietie V. 29. Cut off in token of great mourning Job 1. 20. Isa. 15. 2. On high places see upon Jer 3. 21. Of his wrath namely the generation which is as it were the object and provocation of his wrath V. 31. The high places namely the Altars Chappels c. set up to idols in that valley neer to Jerusalem 2 King 23. 10. V. 32. Of slaughter by reason of the great slaughter which the Chaldeans made there who shall also bury dead bodies in heaps there that all opinion of holinesse may be blotted out CHAP. VIII Vers. 〈◊〉 TO his course to an unbridled licence of doing all manner of evil V. 7. In the heaven that is to say in the air The judgement that is to say their punishments which hovered over their heads of which he gave them expresse warnings and evident tokens V. 8. We are wise and yet doe not regard these things which are so plaine and needfull Of the scribes namely of the Doctors and interpreters of the Lâ—w according to whose opinions publike judgements were ordered and they oftentimes perverted through their prevarication Psal. 94. 20. Isa. 10. 1. V. 9. The wise men that is to say those great Doctors puft up with the conceit of their owne wisedome shall not thereby escape my judgements V. 13. There shall be no that is to say I will send them scarcity and famine and that little which they gather shall be taken away by their enemies V. 14. Why do ye a representation of the Jews generall terrour upon the Chaldeans comming determining to forsake the field and retire into strong holds without any further resistance hoping that way to avoid this inundation but all in vain for all shall be taken and laid waste vers 16. V. 16. The snorting of his namely of the Chaldeans Armie From Dan which was the border of the countrey north-ward from whence the Chaldeans came They are come according to the manner of Prophets things to come are set downe as if they had already been V. 17. Serpents that is to say mortall enemies against which there is no defence nor help V. 18. When I the Italian O my comfort the Prophets words being wounded with sorrow by reason of these calamities as if he should say Where shall I have any comfort Or O God I turn to thee who art mine onely comfort in this mine affliction V. 19. Behold that is to say I doe now set before mine eyes the complaints and outcries of the people that shall be led away into the first Babylonian captivity when they shall feele the continuation and fulnesse of those miseries at the last siege of the City under Zedekiah Is not the Lord that is to say How is it possible that this extream ruine should sall upon
I have made use of therein have added their rage and the excesses of their cruelty thereunto not containing themselves within the limits of my revealed will though they could not go beyond my secret permission See Isay 47. 6. V. 16. A line that is to say her buildings shall be reedified and made up againe V. 17. Chuse shall confirme and renew the right and priviledge which he had granted her of being the place of his residence See Isay 14. 1. Zech. 2. 12. V. 18. Foure hornes a figure of the Churches enemies which had set upon her from the foure corners of the world or of the foure Monarchies by which she had been and should be oppressed untill Christs comming Dan. 2. 17. 7. 3. Now by these hornes must be meant iron hornes such as warriers did weare upon their helmets and therefore Carpenters are brought in to breake them and not Butchers V. 20. Carpenters a figure of the instrument which ruined those Empires that persecuted the Church V. 21. So that so that they have easily brought it to passe seeing none had power to resist them CHAP. II. Verse 1. I Lift up in a vision A man the Sonne of God in humane shape as appeares by V. 9. 11. This vision sets forth the great amplification of the Church under the Messias See Isay 54. 2 3. 60. 4. 11. V. 3. The Angell he that had the line in his hand Another Angell namely a created Angell V 4. And said unto he that was the Sonne of God commanded the other who was but a creature to expound the meaning of the vision of the line to the Prophet Shall be inhabited the number of those which shall come thither shall be so great that it will be impossible to encompasse the City with wals Figurative termes to signifie the infinite number of beleevers which shall be called into the Church by the preaching of the Gospell V. 5. A wall of fire that is to say an impregnable wall and defence The glory my presence in Spirit grace and power shall make it glorious as the residence of a King is a glory to the royall City Or as formerly in the desert the glory of God shewed it selfe in the signes of the pillar and of the cloud V. 6. Ho he he exhorteth all the Jewes whereof many for case and carnall enticements staid in Babylon to returne to Jerusalem And by this figure all the elect to leave the world and the corruption thereof to come into Christs Church For I have Babylon cannot be your countrey nor a blessed nor holy abode for you seeing I sent you thither to exile and punish you wherefore when I set you at liberty make use of my benefit V. 7. Deliver thy seâ—fe come forth speedily that thou maist not be infolded in her totall ruine See Jer. 51. 6. 45. Acts 2. 40. V. 8. After the glory a terme taken from that which was ordained in the desert namely that all the people should move and follow the cloudy pillar in which God appeared in majestie when it stirred Exod. 40. 36. Num. 9. 17. The meaning is let all true beleevers follow thorow the deserts of this world the guide of my word and spirit residing and divinely shining in my Church by which they may be conducted to the firme seat of glory which is the heavenly Jerusalem Hath he sent words of the Sonne of God speaking of his Father V. 9. To their servants namely to nations that had been subject to them A figure of the Churches victory over the world which before had oppressed her and kept her in bondage V. 11. In that day namely in the time of the Churches re-establishment by the Messias figured by the Babilonian deliverance V. 12. Shall inherit he shall hold his elect which are the true spirituall Judah for his proper and peculiar people and as such he shall love governe and preserve them See Exod. 34. 9. In the holy namely in the Church V. 13. He is raised he hath wrought powerfully from heaven and hath manifested his power for the deliverance of his people CHAP. III. Verse 1. SHowed me in a vision The end whereof is to shew that in the restauration of the Temple of Gods service it was first of all necessary to have those persons which were to be imployed therein reconciled to God and cleansed from the pollution which they had gotten in Babylon And that likewise the Church represented here by Jehoshua a chiefe Officer of it should be re-admitted into Gods favour to the end that the service which she should yeeld unto him might be accepted which is figured by a forme of judgement wherein Jehoshua is by the Lord absolved and afterwards sanctified Standing like unto a man accused before a Judge Before the Angell namely before the Sonne of God who is both Judge and Advocate and Defendor of those that beleeve in him in this judgement 1 Joh. 2. 1. Satan the adversary the malicious accuser of the Faithfull to 〈◊〉 against whom he complaines pretending to be zealous of having justice done though he be onely moved through an envious and malignant rage Rev. 12. 10. See Psa. 109. 6. V. 2. The Lord namely the Sonne of God who was before called Angell Rebuke thee may mineâ— everlasting Father rebuke and confound thee in this malitious instance which thou makest against my Church See Jude 9. the same words spoken upon another occasion That hath chosen hereby is intimated and shewne the chiefe foundation and ground of the Churches absolution here represented by Jehoshua which is that God from all eternity hath out of his own meere grace chosen his elect to salvation Rom. 8. 33. Is 〈◊〉 this namely this small company which Jehoshua represents a reservation of my grace which I have reserved out of my people whom I have caused to passe thorow the fire of my judgements Amos 4. 11. See Rom. 11. 5. And therefore towards them my decree of grace shall stand firme and invariable V. 3. Filthy garments an ordinary signe of sinne as a white and cleane garmentis a signe of Christs righteousnesse put on by faith and of the regeneration of the Spirit to the newnesse of life See Ezek. 16. 8. 10. Rev. 3. 4 18. 7. 14. V. 4. Unto those namely to the created Angels his Ministers to shew that Christ who only hath power to forgive sinnes doth therein imploy the holy Ministery for an instrument See 2 Cor. 5. 18. I have caused this hath a relation to two spirituall effects The one is that by Christs satisfaction sinne is taken away from before the eyes of God and is not imputed to condemnation though the corruption be not altogether blotted out in man during this life See Psal. 32. 1 2. The other is that Christs merit and righteousnesse is applyed to the beleever to life and that by his Spirit he puts on the new man in righteousnesse and holinesse Gal. 3. 27. Col. 3. 10. V. 5.
There was this is more likely to be a parable then a true history In purple seeing that these colours white and red were the most magnificent kinde of clothing amongst the ancient Prov. 31. 22. Rev. 18. 16. V. 20. Lazarus it is the same name as Eliezer or Eliazar which signifieth God is my helpe This name seemes to be specified not to signifie that it is a true history but to shew that there is but one kinde of good poore men such as this was namely those that put their whole confidence in the Lord whereas the rich man here hath no â—â—me because there are divers kindes of bad rich men V. 21. The Dogges using as one should say more pity towards him then the rich man V. 22. Was carried as for the body it had no pompous buriall as the rich mans had but as for the soule it was gathered up into heaven into the communion of all true beleevers of whom Abraham was the titular father having been as it were the head of the covenant the depository of all promises and a patterne of faith to all See Rom. 4. 12. 26. Gal. 3. 7. 9. Bosome the gesture of a good father towards his tender children V. 23. Lift up all this signifies figuratively the addition of torment which the damned shall feele through the remembrance of their worldly happinesse and the consideration of the beleevers eternall happinesse whom they either contemned or afflicted in the world And it doth also point at their despaire of ever being eased V. 25. Some a vulgar manner or kinde of speaking accommodated to the narration For otherwise Abraham acknowledgeth none for his children but only beleevers and holy men See Isay 63. 16. Iohn 8. 39. Gal. 37. V. 28. He may testifie the torments which are prepared for the wicked Or protest and admonish them seriously charging them with their duties CHAP. XVII VER 5. INcrease a request good in it selfe but which hath some leaven of pride in the Apostles thoughts as if they had enough already and that they wanted nothing but some addition of greater perfection And the Lord sheweth them that they had searce as yet the first seeds of it V. 7. Which of you by this similitude taken from bend-slaves bound to do their masters all manner of service without any right of interchangeable requitall from them he doth reprove the Apostles secret presumption who thought they had done so much for Christ that they deserved great rewards suddenly And Christ contrariwise teacheth them that they did nothing but what was their duties and that they ought rather to think upon persevering in their labour to the end remitting with all humility the reward to Gods good will who gives it out of meere grace and not as a thing due Romans A. 4. 5. V. 9. Doth he thanke for to be any way bound unto him for it V. 10. Vnprofiâ—able a title of a servant which is remisse and nothing worth Mat. 25. 30. Rom. 3. 12. Phile. â—1 made use of in this place to shew a totall incapacity in men to deserve at Gods hands Seeing that in all their workes they give God nothing of their owne but onely restore unto him that which is his And besides that they have no equality or proportion with him to oblige him nor with his everlasting goods to deserve them Iob 22. 2. and 35. 6. Psal. 16. 2. V. 12. Which stood as uncleane persons according to the lavv which ought to segregate themselves from the society of other men Lev. 13. 45 46. V. 20. When the when that earthly and most happy kingdome should be established in the world which they imagined should be under the Messias With observation by apparant meanes and occurrencies which may bee observed by sense and discourse as the originall and beginning of your worldly Monarchies V. 21. The kingdome that is to say it is a spirituall kingdome founded in the hearts and in the conversion of souls and therefore cannot be known but onely spiritually by those that have part therein Others expound it is in the midst of you namely by my comming in the flesh and by my preaching V. 22. When ye by reason of the great afflictions which ye shall endure after my departure out of the world you shall desire my bodily presence for your defence and comfort which at this present you have Matthew 9. 15. Iohn 17. 12. yeâ— let not this desire induce you to suffer your selves to be seduced to receive some false Christ or Saviour or to seeke for me in the world for I will come no more upon earth but at the last judgement and that comming shall be so cleere and so certaine that there shall be no doubt made in it V. 31. He which shall this discourse which iâ— S. Matthew is especially referred to the calamities of Iudea is here extended to the last comming of Christ for the which he warneth those who are his to prepare themselves that they may then without any disturbance or displeasure for the destruction of the world receive the Lord with comple 〈…〉 joy V. 35. Be grinding See upon Mat. 24. 41. V 37. Where Lord that is to say where 〈◊〉 thou appeare at thy last comming whereunto the Lord makes answer with a sentence taken out of Iob expounded upon Matthew 24. 48. CHAP. XVIII VER 1. ALwayes at all times and seasons never omitting the ordinary use thereof and keeping alwayes themselves so disposed as that they may be alwayes able to doe it at any houre and upon any occasion 1 Pet. 3. 7. V. 7. Though he beare though he be long before he punish their enemies and doe not execute his judgements so soone as humane impatience would desire V. 8. Speedily in good timeâ— when he himselfe knoweth it to be expedient and necessary See Heb. 10. 37 2 Pet. 2. 8 9 Neverthelesse the meaning one shall not need to marvell if in the Churches great troubles it will seeme that God hath forsaken it seeing that saith shall be so decreased in the world that it shall seeme to be quite vanished away and consequently there will be very little calling upon God V. 11 With himself the Italian By himselfe shunning the approach of ordinary men as uncleane according to the ambition of his sect See Isay 65. 5. Others with himselfe that is to say with a low voice by an affectation of devotion and humility V. 12. Twice namely the second and fifth day of the weeke which are our Monday and Thursday according to the Pharisees rule mentioned by the lewish Writers Tithes as well of things titheable according to the law as of those where of there is no tithe due Mat. 23. 23. by a superabundant devotion V. 13. A farre off in some remote part of the first Court of the Temple into which all manner of persons even such as were prophane as this Publican was might come 1 Kings 8. 41. and that through true humility and feeling of his unworthinesse V. 14.
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
day into quarters S. Iohn meant here by the sixth houre all that second quarter which ended the sixth houre namely at noone and that he meanes that these things hapned entring into the said quarter V. 17. Bearing See upon Mat. 27. 32. V. 19. A Title namely a little table upon which was written the pretended crime See Mat 27. 37. V. 21. The King which seemed to involve the nation in the fault or infamy of the punishment V. 22. I have as much as to say I will alter nothing words of contempt of all their respects V. 23. His garments namely his outward robe which was made of foure peeces of cloth sewed together His coat namely his inward coat which was covered with the upper garment Woven not cut out of a peece of cloth and sewed together but made all of one peece wrought with a needle or otherwise V. 25. By the Crosse Mat. 27. 55. and Marke 15. 40. it is said that they looked a farre of but it may be that having stayed some time a farre off they afterwards came neerer Mary the wife the Italian hath it Mary of Cleophas namely his Daughter as the ancients thought though it were the same that was called Salome Marke 15. 40. and so we should expound the precedent word of sister of the blessed Virgin for next of kindred For the blessed Virgia was the daughter of Matthat See upon Luke 3 24. V. 26. He saith as well to comfort his mother giving her Iohn for a sonne as also to honour Iohn â—etting him in his stead towards her Woman See upon Iohn 2. 4. V. 28. All things namely all his sufferings which were appointed by God and foretold by his Prophets were now even accomplished there wanting nothing but the last act of death I thirst an effect of the extreame paine of the body and a signe of the souls thirst scorched by the unspeakable feeling of Gods wrath upon finde the satisfying for which he had taken upon him V. 29. And they namely the souldiers and other assistants Filled it is likely that with the sponge full of vineger they also tooke a little bundle of Hyssope and made a kinde of a brush of it The Spunge was to bring the vineger to his mouth and the Hysope to sprinkle iâ— in his face according to the humane office which was done to sufferers See upon Mar. 27. 34. V. 31. The bodies whereby the ground according to the law would have bin defiled Deut. 21. 23. For that he gives the reason why the day before that Sabbath was a day of solemne preparation Mat. 27 62. Because the feast of the Passeover fell upon that day which feast was called the great day as Iohn 7. 37. Besought because that executions not lying in their hands they could not take away the bodies of those who were executed but only with the permission of the Roman magistrate Might be broken to hasten their death before vvhich they might not be taken downe from the crosse V. 32. With him namely with Iesus V. 34. Pierced to be sure that he was dead for the place in which the heart is infolded which is full of a waterish matter being opened man cannot live Now by this bloud and water is set forth the double benefit of Christs death namely the satisfaction for the sinne it selfe and the cleansing from the spot of sinne 1 Ioh. 5. 6. V. 35. He that namely I Iohn who write these things V. 36. A bone of him this was ordained concerning the Paschall Lambe which was the figure of Christ in the principall sense and also in this particular circumstance so guided by Gods will because Christ should die voluntarily Iohn 10. 18. without any hurt at all which might cause his death as that breaking of bones might have done This allegation may likewise be taken out of Psal. 34. 20. according to the secret meaning of the Holy Ghost aiming at Christ. V. 37. They shall this allegation is to no other end but to shew that Christ was to be pierced and not broken V. 39. At the first at the beginning of Christs publike exercising of his office V. 40. Wouâ—dit for haste because that the S 〈…〉 bath was comming on they did nothing but stre 〈…〉 over the body with those spices without melting of them expecting that they might enbalme him perfectly when the Sabbath was past to which purpose it should seeme the women also came Marke 16. 1. who it should seeme knew nothing of w 〈…〉 these men had done Though indeed Gods providence did hinder this perfect enbalming for the reason touched upon Marke 16. 1. The manner which was only to apply the spices on the outside either dry as they did here for haste or melted aâ— the fire 2 Chron. 16. 14. and 21. 19. Ier. 34. 5. with linnen clothes dipped therein as they did purpose to do at more leasureâ— without opening or emptying the bodies to fill them with spices as the Egyptians did See upon Gen. 50. 2. V. 42. Because of they made so much haste because they were afraid of being overtaken by the latter part of the day properlie called the preparation at which time they left off all manner of work at the least for an houre CHAP. XX. VER 1. MAry together with the other women mentioned by the other Evangelists who either through amazement or for fe 〈…〉 of not being beleeved did not report that which the Angell had told them that Christ was indeed risen againe but turned their words to have the Apostles come themselves See upon Mat. 28. 2. V. 7. The Napkin it was some kinde of linnen cloath wherewith they wrapped up the heads of 〈◊〉 men when they were buried See Iohn 11. 44. V. 8. And beleeved he began then to beleeâ—e that Christ was indeed risen againe whereas they should have knowne that before by the Scriptures but they did not understand them yet V. 11. Stood See upon Mat. 28. 2. the conciliation of the diversitie of the Evangelists in this narration and all the order of it V. 14. And knâ—w not being dazeled by divine power as Luke 24. 16. 31. and Iohn 21. 4. V. 16. Saith unto her and withall restored unto her the free use of her sight V. 17. Touch me not it appeares by Matth. 28. 9. that she both touched and worshipped him but Iesus perceiving her too much fixed upon this corporall presence and too much astonished at his resurrection instructeth her that she should not be too much tied to this presence of the body nor to beleeve that his resurrection should be the highest pitch of his exaltation and that he was to ascend up into heaven where he was to be sought and knowne by faith in spirit and worshipped in the full glory of his kingdom See Ioh. 12. 20. 23. 2 Cor. 5. 16. V. 19. At evening being darke night the Disciples met and after they had supped together they prolonged their discourses concerning the Lords resurrection untill such time
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are â—ustified out of 〈◊〉 grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that 〈◊〉 dead that have received togither with the remission of our sinnes in Christ the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God and with all mortifieth the life of 〈…〉 so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the â—â—th of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a â—â—â—â—â—ent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â—7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sinâ— ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâ—ng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâ—â—â—a's whilest you lâ—ve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâ—culties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
on See Mat. 10. â—0 which cannot be whose fervour vehemency and efficacie proceeding from a super naturall motion of the spirit cannot apprehended nor expressed Others without speaking that is to say whose vertue doeth not consist in number or 〈◊〉 i 〈…〉 of words as the hipocrites prayers Matth. 6. â—5 but in lively feelings and eâ—aculations of the spirit V. 27. and he namely God knoweth all these motions of the spirit wondrous well and doth hear them and accept of them according not onely in desiring just and holy things and according to his will 1. Iohn 5. 14 but also in the firmenesse of faith and in the fervencie of zeale which he requires V. 28. And we knew he falleth a speaking of afflitions againe and sheweth that they are not contrary but rather helpfull and cooperant to everlasting saâ—â—o everlasting salvation by diverse holy and profitable properties that all things namely all things that happen unto us in this life are directed by Gods providence to the eternall happinesse of his children and especially afflictions of which he means to speak more expressely to them his meaning is that God and man must concure in this man in overcomming all oppositions and difficulties for the love of God and God the first author of salvation by his eternall election accomplishing of it powerfully by the conduct of his providence who are the called effectually to the participation of his grace in Christ according to his most free and immutable election V. 29. for whome he proves that the order and seqâ—â—le of the salvation of Gods children can no way 〈◊〉 broken by anie accident namely because it it is all the worke of God who is almighty and invariable foreknow that is to say chosen from everlasting and as it were marked and accepted from amongst other men so is the word of knowing taken â—â—o 33. 12. 17. Psal. 1. 6. Ier. 1. 5. Matth. 7. 23. Rom. 11. 2. 1. cor 13. 12. 2. tim 2. 19. 1 pet 1. 2. predestinate that is to say appointed to be conformable in life and telestiall glory to his sonne their head and that by the order and sequele of resembling him in many things in this world but particularly in afflictions 〈◊〉 17. that he because he would have his own sonne have many adoptive brethren whose head he should be as the first borne were in their families See Col. 1. 15. 18. Rom. 1. 5. 5. 3. V. 30. Them he also glorified that is to say he shall certainly and infallibly glorifie them the cause ground and pledge whereof is Christs glorification which is already hapned who is their hard Ephes. 2. 6. Col. 3. 3. 4. V. 32. delivered him beeing his perfect dilection and coniunetion he hath made him ours exposing him to be subject to death and to all our debts for our sakes V. 34. That died for them and in their name and stead whereby they are absolued is risen again See upon Rom 4. 25. maketh intercession by continually representing himself his righteousnes his mercy love before the face of God to preserve us in his favour and difection and also by servently desiring our salvation finaly himself presenting our prayers to God â—antified and â—ade acceptable in him and by him V. 35. Who shall what grief or calamity can make us doubt that Christ hath withdrawne his love from us and make us cease from loving him V. 36. as it is nothing can nor ought to do it yea for love of him wee ought to suffer all manner of extremities according to the faithfulls protestation in that Psalme V. 37. Nay in all we ought in all these chances to persevere in Christs love seeing Christ perseveres in his giving us by his power compleate victorie in all our combates conquerours now the victory consists not in not suffering nor fighting but in overcoming or in keeping that wherefore we fight or in overthrowing our enemie in such sort that he may not hinder our prossession and fruition Now the subject of this warre is Gods grace and glorie which cannot perish nor be taken away from the elect that loved us namely hath loved us an continueth so loving unto the end Iohn 13. 1. V. 38. I am perswaded Saint Paul speaketh in the name of all beleevers and by the common spirit of faith 2. Cor. 4. 13. and not by any speciall and personall revelation neither death this enumeration serves but onely for an exaggeration as if he should say nothing shall separate us let it be never â—o great and powerfull noâ— Angels namly evill ones Vnlesse it be conditionally understood of goodnesse also namely if it were possible that they should undertake it as Gal. 18. Principalities these names are often attributed to Angels either good or bad by reason of the degrees and dignities amongst them or of the glorious estate of the good ones in heaven or by reason of their government over the empires of the world Dan. 10. 13. Others vnderstand this of the princes of the world V. 39. Which is in whereof Christ is the foundation and bond between God and men CHAP. IX VERSE 1. I Say the Apostle having in the former chapter spoken of eternall election in the person of true beleevers Now likewise he comes to speak of reprobation in the person of those Iewes who thorough incredulitie had rejected the gospel which he propounds by way of commiseration in himself and by the way of remedying of scandal in the weake or of instruction to all in Christ by a motion which is no whit carnall nor human but inspired by Christ thorow his spirit Or like one who is a true member of Christ and ought to speake nothing but truth In the the Italian by the beeing enlightened and guided by the holy Ghost to not erre nor lye V. 2. That I have great namely for the Iewes fall and rejection thorow their obstinate incredulitie and thus he obviates the slander which was laid upon him that he was an enemy to his nation V. 3. For I as much as to say the compassion which I feel extendeth so farre that if it might bee I should desire to be as a person condemned to beare upon my self the common punishment of the people to have them freed from it An impossible wish conceaved by the Apostle onely to witnesse his charitie towards his brethren and his zeale of Gods glory which he supposed would be more illustrated by the salvation of a whole nation then by his only were accursed the Italian were anathema that is to say held as accursed and execrable and as such a one cut off from the communion of the church and of the bodie of Christ as they anciently vsed to doe to such persons Num 25. 4. Deut. 21. 23. Ios. 7. 12. 2. Sam. 21. 6. V. 4. To whom namely whom God had chosen and taken for his children of his meere grace the glorie namely Gods glorious presence in his Temple and especially in the Ark. See 1.
danger of his fall Offended that is to say â—riven through the folly rashnesse or sins of others into danger of falling which is opposite to the weaknesse of others who of themselves did strive to keepe themselves upright Burne Namely with griefe and holy indignation V. 30. Of the things namely of my miseries suffered for Christ and not of worldly honours V. 32. Aretas it was a name common to the Kings of Arabia who after the race of the Seleucides Kings of Syria failed they of Damascus had taken for their Soveraigne Lords CHAP. XII VER 1. IT is not that is to say it is dangerous for feare least I exalt my selfe above measure I will come laying open mine own praises I shall never forbeare the chiefe which is concerning the glorious revelations which I have had from God wherein besides that I shall go beyond the will of God who hath directed them unto mee for mine owne particular use giving me no permission to publish them ver 4 there is danger of some baite of pride in me ver 7. or of some idolatrous understanding or motion in others ver 6. as if I were some Angell or God on earth See Acts 14. 15 V. 2. A man namely my selfe who for all this will be esteemed no otherwise there a man and not a God or an Angell In Christ namely a Christian and beleever which seemes to be added to 〈◊〉 that hee gloried not of any vertue of his owne but only of Gods grace in Christ. In body whither it happened by Gods framing of the Images of those celestiall things in my soule without separating it from the body only by the abstraction of all sensible and naturall actions or whither in deed my soule for a time separated from the body were transported into heaven to contemplate those wonders in their reality Caught up See Acts 9. 12 and 22. 17. and 23 11. The third the place of Gods glory and the habitation of the blessed spirits is so called indifference of the aire which is the first heaven and of the speeres of the stars in generall which altogether 〈◊〉 taken for another second heaven V. 4. Paradice it is the same place as the third Heaven See Luke 23. 43. Heard it is not 〈◊〉 that hee saw peradventure God would shew him that it belongeth to the state of this present life to have revelations by hearing and not by seeing See Exod. 33. 22 23. and 34. 6. 2 Cor. 57. Unspeakable which can not be rehearsed Whither it were because Paul was forbidden to speake them being revealed to him in particular and not for the publicke use of the Church as his other revelations were or because of the incapacitie of humane nature to apprehend and expresse them Ver 5. Will I glory I can indeed boast of this which hath befallen mee but I will for beare for that glorious light which was communicated unto me is not proper for the estate of this life wherein I am as yet serving of God I was then as another man But I will rather glorie in God because of my wretched and dejected estate whereunto I and all true beleevers are subject in this world 2 Cor. 11. 30 V. 6. To glory namely of these divine and heavenly things A foole rash and temerary V. 7. A thorne namely a vexation or ordinary and very sensible molestation in my body like a thorne or splinter in my sides Num. 33. 55. By the uncertainty wherein the Apostle leaves the Reader it is credible that it was some corporall unquietnesse or torment occasioned by the evill spirit To buffet 〈◊〉 shamefully to outrage me or to scoffe mee to beare downe all manner of pride in me V. 9. My grace content thy selfe with my favour and good will which neither this nor any other affliction is taken away from thee nor diminishedâ— and endure this tryall for the more thou and other beleevers are assaulted the more doe I confer my grace upon you to overcome all temptations Iâ— weakenesse namely in misery and calamities Rather then in spirituall dignities and eminencies May rest upon me the Italian May defend me may be mine only safeguard and protection The Greeke may be upon me like unto a tent wherewith a man keeps himselfe from the heate and other offencivenesse of the aire See Isa. 25. 41 Ver. 10. Weake wretched and afflicted in mine selfe Strong glorious and victorious through the power of Christ which assists and strengthens mee as fast as evills doe oppresse me V. 11. For in nothing as you your selves have by experience found the degree of gifts office and power which God hath conferred up on me equall to that of other Apostles though mine adversaries doe make me farre below them I bee namely of my selfe without Gods gift or though I through humilitie make my selfe nothing V. 12. The signes that is to say the certaine and irreprovable arguments of my full office of Apostle have appeared by the effects of my ministery towards you In all patience namely in all the sufferings which I have endured and overcome by faith and constancie which was a signe of the Apostles loyalty and also of the presence and assistance of Gods spirit Mightie great and noted miracles See 1 Cor. 12. 10. V. 13. Inferior namely in gifts and graces of God conferred upon you through my ministerie See 1 Cor. 1. 5 6. To other founded by other Apostles possesse then whom I am maliciously esteemed Was not not taking from you mine ordinary reliefe as other Apostles did 1 Cor. 9. 6. Forgive me a pleasant ironia V. 14. The third time having been twice crossed in this my designe See 1 Cor. 16. 5. and 2 Cor. 1. 16. But you to gaine you to God and to acquire the treasure of eternall salvation for you V. 15. Spend I will employ not my substance only but even my life also to procure your salvation 1 Thes. 2. 8. The lesse lesse then by right you should and then my love deserveth of you V. 16. But be it so he answers some such objection as this might bee Truely thou hast no way burthened us to maintaine thee but will some say thou hast cunringly gotten our goods from us by the meanes of other men whom thou hast sent to us Ver. 18. I desired Titus namely to come unto you He seemes to meane Titus his first voyage 2 Cor. 2. 12. and 7. 6. A brother the Italian this brother namely Luke 2 Cor. 13. 13. See 2 Cor. 8. 18 22. V. 19. Thinke you that is to say in all this my care is not so much to maintaine my credit by defending mine innocencie as to increase and confirme your faith and pietie by preserving mine authoritie and good fame amongst you for feare least for want of it my corrections and exhortations being of no force nor effect amongst you I be not constrained to exercise the rigor which I use against rebellious and incorrigible people Before God it is a kinde of
so happy in having me to be your Apostle and teacher that there was nothing so deaâ— but you would willingly have given it me for an acknowledgement of so great a benefit in me there is no change the inconstancie is in you V. 16. Am I Is it sitting for you at this time in recompence of the truth which I have preached to you to hold me to be your enemie V. 17. They namely those false Apostles make shew of being moved by a singular love towards you and a care to have you not drawn away from them but seeing they lead you away from Christ the true Bridegroom and Master to captivate you unto themselves that shew of love is but a spirituall dishonestie See contrariwise concerning godly jealousie 2 Cor. 11. 2. Would exclude you namely they endeavour to separate you from the love of me and of all other true Pastours that you may wholly depend upon them alone V. 18. It is good the faithfull are to be commended for being continually carefull of their Pastours love but you Galatians contrariwise have forgotten me so soon as I have been absent from you V. 19. Of whom I travell for whom I endure great paines and anguishes as a woman that is in travell untill such time as Christs pure Doctrine be re-established amongst you as I had planted it V. 20. Change to have occasion to be glad and rejoyce with you in stead of my former complaints and reproofes For I stand this is the reason of the desire he had to see them namely because that being not certain what state they were in he was in great doubt of them V. 21. Tell me you that of your own will without and contrary to Gods command do put your selves again under ther yoak of the Mosaicall Law consider in Abrahams familie as in an allegoricall pourtraiture what you ought to judge of your act Hear the Law namely this Scripture which is part of those bookes which are called the Law V. 22. That Abraham the meaning is that as in Abrahams familie there were two mothers and two kindes of issues the one of bondage and the other free and the heir so amongst those that have the knowledge of the true God and make profession of serving him there are two kindes according to the two doctrines or covenants propounded by God unto men namely the Law and the Gospell those which hold themselves to the Law to obtain righteousnesse and life are slaves to sin and to the curse and are finally excluded from the heavenly inheritance those that embrace the Gospell are heires and free V. 23. After the flesh in a meer naturall way A figure of them who are out of Christs grace and do of themselves endeavour to obtain life and righteousnesse by the Law By the promise namely by a free gift and by a miraculous operation of God out of the course of nature A figure of Believers who are made sonnes and heires of God by his onely grace and power V. 24. Are an allegorie the Italian have an allegoricall sense namely besides the historicall and literall sense may be taken for a figure of Gods great familie Are the two that is to say they signifie and represent the two c. The one namely that of the Law which was given in mount Sinai Gendreth of it selfe it may make those who are its followers to be part of Gods people by knowledge profession and worship but in the mean time it cannot free them from their naturall bondage nor bring them into Gods grace nor obtain the inheritance of heavenly life for them Which is namely this covenant was figured by Agar V. 25. Agar is namely in this similitude of Abrahams familie with Gods familie Agar first is correspondent to Sinai because that as Agar was a stranger not of the blessed progenie so Sinai was in Arabia in the Ismaelites land out of the bounds of the Land of Promise And secondly to the earthly Jerusalem of this age which makes profession of seeking life and righteousnesse in the Law whereby all those which follow it do lose all right in the adoption and grace of God and doe remain subject to sin and malediction V. 26. But Iâ—rusalem there is also another bodie which is correspondent to Sara namely the Christian Church which God himselfe hath created by his Word and Spirit whose state shall also be perfect in Heaven and that is freed by God from all spirituall bondage and in it and by it God gendreth and bringeth up all his true children V. 27. For it is he proves by this passage of the Prophet that there was to be these two mothers one spirituall namely the Christian Church the other carnall namely the Jewish Synagogue seeing that the great number of Gods true children was to be borne of the first by the calling of the Gentiles not of the last which in former times haue enjoyed Gods grace and presence and finally that those children should be brought forth by Gods onely grace and power without the worke of man being the mother of her own nature was barren V. 28. Now we namely all true Christians are and ought to acknowledge themselves to be the children of God supernaturally engendred by meer grace V. 29. But as this singular priviledge hath a condition joyned unto it like unto that which happened unto Isaac who was scorned by Ismael Gen. 21. 9. that is to say that all Christians are likewise persecuted by the Jewes as indeed persecutions began by them Him that was â—amely Isaac who was not onely Abrahams son according to the flesh but also was his spirituall issue in Gods adoption and in the regeneration of the Spirit V. 30. What saith namely as the sacred Historie sets down that God would have Ismael with his mother driven out of Abrahams familie so all carnall unbelieving proud and perverse Jewes shall be bainshed out of Gods Church and out of the Kingdom of Heaven CHAP. V. VER 1. AGain as the Jewes were formerly Rom. 8. 15. V. 2. Circumcised as a thing which ought of necessitie to be done and that is a part of manâ— righteousnesse and necessary to salvation according to the false Apostles meaning Acts 15. 1. For otherwise circumcision mgiht be used as an outward and indifferent thing through wisdom and charitie to gain the Jewes and cut off the scandall which offendéd their weaknesse Acts 16. 3. Christ for mans righteousnesse before God ought to be be either all by workes or all by Christ and these two meanes cannot be mixed see upon Gal. 2. 21. and therefore he that attributeth one part to workes doth wholly renounce Christ and to be saved he bindes himselfe to fulfill the whole Law which being impossible for man to do all his endeavours are not onely unprofitable but also very hurtfull V. 4. Christ is the Greek terme seemes to signifiâ—e you are as dead members upon which by reason of your wickednesse and incapacitie Christ worketh no more
was once to offer a true sacrifice which is according to that he had spoken verse 2. that he is Minister of the Tabernacle and besides that he must have somewhat to offer in Heaven continually to the Father namely the infinite price and merit of his death our prayers and thankes givings c. which is according to that he is Minister of the Sanctuarie verse 2. V. 4. For if he now he proves that seeing Christ is truely a Priest he ought to be an heavenly One contrary to the Jewes opinion who apprehended no other Priesthood but an earthly one for according to Gods most strict order who appointed the earthly Priesthood onely for the Levites Christ could not have that Priesthood being of another Tribe Heb. 7. 14. V. 5. Who serve All whose Ministerie was appointed onely to be a figure of Christs spirituall and heavenly Ministerie As Moses was this passage is alleadged onely by allusion to shew that as Moses had received a modell from God of all the materials fabriques and workes of the Tabernacle to which modell they were to be conformable and answerable so the terrestrial and Levitical Priesthood had Christs heavenly Priesthood for its soveraigne end and modell V. 6. But now Christs Priesthood ought to be according to the covenant which ought to be established upon it wherefore if this be spirituall and everlasting the other ought also to be â—o A better the substance of the covenant of grace hath indeed been alwayes the same Rom. 4. 13 16 24. Gal 3. 15 16 17. but under the Gospel it hath been dispenced with greater clearnesse abundance and power of the Holy Ghost and also with more feeling and fruition of the right of divine Adoption See Gal 4. 1. V. 7. For if He proves that the Euangelicall covenant is more excellent because God hath established it after the covenant of the Law which the most wise God who never altereth those things which he hath first made but for the better would never have done if that covenant which was under the Law had been sufficient and perfect See Heb. 7. 11. Then should that is to say God would not have brought in another V. 8. For We must supply now God brought in another as it appeareth by this passage of Jeremiah With them namely with the Israelites whose perfidiousnesse and perversenesse is not indeed imputed to the ancient covenant but onely the weaknesse of the forme of it is declared because it had not overcome nor corrected their said perfidiousnesse and perversenesse which was to be effected under the Gospel by the power of the Holy Ghost enlightening and moving more lively and powerfully Rom. 8. 3 4. V. 13. He hath made that is to say God hath shewed that at his appointed time he would disannull the order of the former after which must necessarily follow the abolishment of its use and practise CHAP. IX Vers. 1. THe first now the Apostle comes again to declare that which he had intermitted from chap. 8. 5. namely that the Levitical Priesthood was a figure of Christs heavenly Priest-hood as well in regard of the places as of the sacred actions with a singular correspondencie which he doth particularly lay open Worldly that is to say material and earthly V. 2. The first namely the first and foremost part of the Tabernacle divided with the great vail from the other part which was called the most holy place Exod 26. 1 31 33. V. 3. The second namely that great inward vail called the second to make a difference between it and the hanging which was at the first comming in of the Tabernacle See Exod. 26. 31 36. The Tabernacle namely the most inward part and as it were the bottome of it V. 4. Censer whereof Moses makes no mention Wherein was namely in the second Tabernacle or inward part thereof V. 5. Of glorie Above which God appeared as sitting upon his glorious Throne 1 Sam. 4. 4. Psal. 80. 1. and 99. 1. And as the Arke represented Heaven so those Cherubims were figures of the Angels which serve God in the Heaven of his glorie Psal. 89. 7. The mercie seat See upon Exod. 25. 17. V. 6. Went alwayes that is to say it was appointed by the Law that they should go in which was also observed at that time this Epistle was written V. 8. Signifying namely that the keeping of the Sanctuarie alwayes shut in this kinde but onely once a year when the Priest went in in the day of expiations did signifie that the sacrifice was not yet fulfilled nor that bloud spilt by vertue of which believers might have free accesse to God in Heaven without being any further obliged to seek and worship Him on earth in the signes of his presence John 4. 23. Hebr. 10. 19 20. See upon Matth. 27. 51. The first namely the earthly Tabernacle which was built by Moses under which also ought to be understood Solomons Temple V. 9. In which namely where the Jewes do yet continue to offer bodily sacrifices whose want of vertue out of Christ may now more clearly be perceived under the Gospel As pertaining to that is to say inwardly spiritually so that the expiation may be effectuall in Gods judgement to which the conscience is answerable and that the conscience may likewise thereby be assured and perswaded to obtain grace V. 10. Carnall namely of ceremonies and outward terrestriall and corporall observances See Gal. 3. 3. Phil. 3. 4. Hebr. 7. 16. Of reformation in which all the signification of the foresaid things being fulfilled in Christ the use was also to be changed into a spirituall and more excellent worship without end Heb. 8. 7. V. 11. But Christ now he declares the spiritual substance of the figures which were before described likewise the difference which is between the figure and the mysteries which are figured Of good things to come namely the effect and end of whose Priesthood is to dispence unto us the eternall good things and the life to come By a greater end this ought to be continued with that which is spoken verse 12. that he is entred into the Sanctuarie namely into Heaven the meaning is having taken humane flesh upon Him compared chap. 8. 〈◊〉 to the forepart of Moses his Tabernacle Not made that is to say not made by humane art of dead stâ—ffe as the ancient Tabernacle was and all other worldly buildings V. 12. Of goates He hath a speciall relation to the sacrifices of the day of expiations Lev. 16. 3 5. By his own by the meanes and vertue of the sacrifice of himselfe Into the holy place namely into Heaven Heb 8 2. and 9. 8. Eternall therefore there is no more need of reiterating the sacrifice at the enâ—rance of the Sanctuarie as in the Leviticall Priesthood V. 13. Sanctifieth namely if they did according to the Law expiate the outward and corporall defilings which do not penetrate so farre as to pollute the soul so that man being thus cleansed
of life and to all the parts and vertues of spirituall regeneration to establish in themselves the certaintie of their vocation and put themselves forward to the end thereof then by the Spirit of God he foretels the horrible corruptions of Doctrine and life which should befall the Church by heretickes and false teachers and by lewd prophane contemners of God and mockers of his Doctrine whose subtiltie meanes followers impieties wickednesses and eternal perdition he sets down shewing also that the seeds of these plagues were already sown in the Church and admonishing believers to beware of them carefully and comforting them with Gods singular grace and protection towards his And finally he exhorteth them to expect in faith patience holy desire and pure conversation the last comming of Christ by which all the corruptible state and forme of this world being brought to nothing and changed they shall be gathered into the Kingdom of glorie and rest everlasting according to Gods promises CHAP. I. Vers. 1. LIke precious namely of the same natureâ— vertue propertie price as that of us Apostles though we have it not all in an equal degree see Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4. Through the the Italian in the whose foundation and object is Christs righteousnesse which comprehends all that he hath done and suffered for his others expound the word Righteousnesse for mercie and goodnesse or for loyaltie in holding to his promises according to the Hebrew terme V. 3. Unto life namely to the happy and everlasting life Of him namely of God who revealeth himselfe in the Gospel to salvation To glorie the Italian or glorie that is to say employing his glorious power to convert us see Ephes. 1. 19. and 3. 16. V. 4. Whereby namely by the foresaid glorie and vertue some copies have By whose love Promises namely the effects of the promises made to our forefathers You might be you may be regenerated to the Image of God in holinesse righteousnesse and other vertues which are originally and essentially in God and the like of which are created in the believer and do increase untill this conformitie do come to its perfection in heaven Having escaped having freed your selves and with-drawn your selves farre from it Acts 2. 40. Heb. 6. 18. 2 Pet. 2. 18 20. Through lust which corruption consists in the concupiscence or lust which reigneth in the world V. 5. Vertue that is to say holy and vertuous customes and an honest life Knowledge namely the progresse and confirmation in the knowledge and mysteries of the Gospel V. 7. Brotherly kindnesse towards believers Charitie that is to say the general and common charitie towards all men see 1 Thess. 3. 12. and 5. 15. V. 8. Unfruitfull namely in fruits of righteousnesse and holinesse which are the end of the knowledge and faith which God plants in the hearts of his V. 9. But he the Italian for he he proves the same by the contrary thus Where these vertues are the knowledge shewes it selfe true and lively in efficacie contrariwise where they are wanting knowledge appears but as a shadow without life and vertue Jam. 2. 17 20 26. Cannot see a far the Italian Dnzeling he seems to set forth the image of false faith by the similitude of a blinde mans eyes which are dazled who can perceive some dim and confused light but cannot thereby be guided in his motions Hath forgotten that is to say Hath rejected Gods grace through which he had felt some small sparke beginning and appearance of being purged and reformed from his sins Heb. 10 29. V. 10. Your calling not in it selfe which hath all its vertue and subsistency from God and from his pleasure Rom. 9. 11 16. but in the feeling certainty and apprehension which the beleever ought to have of it Ye shall never fall you shall run on the race of your heavenly calling with a sure pace without disturbance or hinderance as in a plain way and finally you shall come to the end of it without falling see 1 Iohn 2. 10. V. 12. Wherefore seeing these things are so necessary for your salvation I will carefully put you in minde of them because that as I have the charge of procuring your salvation I have also the will to do it Though ye See Rom. 15. 14 15. John 2. 21. V. 13. In this Tabernacle that is to say in this bodie as 2 Cor. 5. 1. V. 16. For we These things are worthy of perpetual meditation because they are of a most pure most certain most divine Truth The power it seemes that these two things must have a relation to Christs glorie being ascended into heaven and to his last comming to judgement whereof his Transfiguration was an essay Matth. 17. 1 2. and therein consists the perfection of what he hath done for us and what he accomplisheth in us V 17. From the Excellent namely from God himselfe in his heavenly glorie V. 18. The holy that is to say singularly chosen for this apparition and by the apparition sanctified for that moment see Exo. l. 3. 5. V. 19. More sure than those particular revelations which are not the foundation of Faith but onely props and bearers up thereof or this is spoken in regard of the greater credit which the believing Jewes gave to the doctrine of the Prophets than to that of the Apostles Acts 17. 11. Others have it Most firme In a darke place namely in your understandings and in all the Jewish Church which hath been enlightened by the prophetike word during the night of Christs absence Untill the untill your hearts be fully enlightened by the Spirit of Christ himselfe who is the Sun of righteousnesse and the morning-star of the Church Rev. 2. 2. 28 and 22. 16. without having any more need of the shadowes figures and weak directions of the Law V. 20. Knowing that is to say in this reading of the Prophets we must especially beware of understanding or interpreting them according to every mans minde or understanding but according to the minde of the holy Ghost which revealeth it selfe either by the clear events of the Gospel or by the divine inspirations and expositions of his Apostles or by the comparing of the same Prophets and their continuall consent Acts 17. 11. V. 21. For the because it belongs onely to God who is the onely authour of prophecie to give the true sence of it Of God namely his chosen servants who had a calling altogether divine and the gift of his presence and inspiration in all their ministery CHAP. II. Vers. 1. THe people of Israel Damnable which leading men away from the foundation of faith and everlasting life doe cast them downe into damnation Denying either by a totall apostacie or through want of sincere obedience Tit. 1. 16. That bought them who by the price of his blood which they had professed by bapisme that they would be partakers of had gotten the right and title of Lord and master over them to make them his
the doctrine and religion which teacheth true holinesse and righteousnesse pleasing to God according to which man ought to lead his life CHAP. III. Vers. 4. THe promise that is to say the effect and accomplishment of it V. 5. Willingly that is to say though they be sufficiently instructed by the holy Scripture yet either through neglect of thinking well upon it or through malicious extinguishing of this light they have no lively apprehension or doe utterly cast off the remembrance of it Were of old the Italian were made of old and consequently may be overthrown as God gave a proof and essay thereof in the destruction of the primitive world by the floud Out of the water for the Scripture placeth the deep of waters under the earth and the sea and rivers about it V. 6. Whereby namely by the waters under and about the earth Gen. 7. 11. V. 7. Which are now that is to say the world in its elementary parts high and low in the state which they have been in since the floud to shew by the comparison of these two worlds that the change which shall be made in this last world by fire shall be onely in the forme and qualities and not in the substance as it was in the first by the water V. 8. One day that God everlasting doth not judge of the lastingnesse of time after the same manner as men do who measuring it by division and succession of small parcels and besides referring it unto their own being and lasting do finde the termes of it to be very long whereas God comprehending all ages gathered together in the indivisible point of his eternitie and comparing it thereunto makes no distinction therein of short or long V. 9. Long suffering that is to say if there be any manner of sslacknesse in his comming as the flesh falsly conceiveth that is not through forgetfulnesse or slownesse but through long-suffering to give his elect time to be converted and so to make up the number and likewise to make the wicked inexcusable That any namely of us or of the elect who are his as we are V. 10. Shall melt not to be brought to nothing but to be changed in forme and qualitie see Job 14. 12. V. 11. Seeing then that is to say as well for fear of that terrible ruine of the present world as for desire of everlasting happinesse in the new world and through an holy disdain and contempt of the vanity of the present state of it which ought to be changed in this manner V. 12. Looking for that is to say persevering in patience untill the time which the Lord hath prefixed Hasting unto that is to say advancing your selves through a fervent zeal and desire in the course of your heavenly vocation to attain unto the perfection which shall then be Phil. 3. 11 12. V. 13. Wherein in which state of the world sin and the kingdom of it shall be altogether brought to nothing to give place unto the perfect righteousnesse which shall then be in the whole body of the Church Or into which new Heavens none shall come but onely true beleevers justified by Christs blood and sanctified by his Spirit Revel 21. 27. 22. 14 15. V. 15. Salvation that is to say a saving thing for you and for the whole Church Rom. 2. 4. Hath written unto you some thinke he meanes Saint Pauls Epistle written to the Hebrewes ⧠THE FIRST EPISTLE generall of St. JOHN the Apostle ARGUMENT THis Epistle containeth three principall parts dispersed up and downe in the Epistle without any speciall distinction or order The first of doctrine of the holy Trinity of Christs Person and of his Office of the benefit of redemption regeneration and glorification of beleevers and of the gift of the Holy Ghost and of his dwelling in them and of his power in enlightning their understandings encouraging their hearts and sanctifying them to newnesse of life and of faith and of calling upon God and of his love towards beleevers and of beleevers towards him Of the nature fruit and end of good workes Of the comming of Antichrist and of the sinne against the Holy Ghost The second is of exhortation to holinesse purenesse and obedience and especially to true brotherly charity The third is of admonition to beware of seducers back-sliders hereticks and Antichrists whom the Apostle biddeth them to discerne with great care by the light of the Holy Ghost and by the rule of Gods Word guarding and strengthning beleevers against the scandal and danger of such plagues CHAP. I. Vers. 1. WHich was namely the Sonne of God true everlasting God John 1. 1. who also hath taken human nature in which he hath manifested himselfe he is the subject of our preaching Which we have heard of whom we have been fully certified by all manner of proofes of sence of reason and of Gods Spirit Luke 1. 2. 2 Pet. 1. 16. Our hands a figurative speech the handling being done by an immediate application of the Organ to the object is the most certaine of all the sences Luke 24. 39. John 20. 25. Of the Word namely of the Sonne of God Iohn 1. 1. who hath not onely life in himselfe but is likewise the authour of life in men especially of the spirituall life John 1. 4. 5. 26. 1 John 5. 11. V. 2. For the life the Italian and the life namely he that is the onely spring and dispenser of life Was manifested namely in the flesh and the assumption of humane nature John 1. 14. 1 Tim. 3. 16. V. 3. May have fellowship or be by true faith united to the Church and Christ its head to be partakers of his goods and life and are by him perfectly united with God Iohn 17. 21. V. 4. That your joy that is to say that you may be the more confirmed in faith and by this meanes may have the fruition of that divine joy which consists in the feeling of Gods grace and in the comfort of the Spirit which may also increase in you untill it is come to its perfection 2 Iohn 12. V. 5. The message that is to say the summe of the Gospell consists in this that we have communion with the father that is to say that we are by him called to the participation of his grace life and glory which cannot be done but onely by meanes of regeneration to his likenesse in righteousnesse and glory No darknesse of ignorance error falshood and sinne V. 6. If we say this verse and those that follow are also concerning that message We lie because that the true union with God doth necessarily import a participation of his happinesse and likenesse of his vertues see 2 Cor. 3. 18. V. 7. He is in the he in his owne proper nature from everlasting possesseth the perfection of vertues which are meant by the light whereas beleevers doe but onely walke in the light that is to say they live and converse following that light of God which is
over to his posterity by teachings and traditions from Father to Sonne yet questionlesse Moses had thereof a new full and most certaine knowledge by the inspiration of the holy Ghost which likewise guided him in the histori all relation of the beginning and continuance of the Church to hinder the forgetfulnesse ignorame and falsification of those things wheâ—ein are contained the grounds of her being and the rules and drections of her continuance in all ages He declarcth therefore how the world was by God created of nothing and by him was distinguished into its parts and by him appointed to his uses adorned enriched and filled with creatures very great in number and variety in a most admirable order And all this for man who was especially created for the service and glory of God according to his image and likenesse in innocency wisdom and justice and by him established as his deputy on earth for the governement of his creatures joyned with a holy and free use of them with the enjoyment of a most happy contented equall and immortall life after the course of which he should have been without old age paines sicknesses drooping or death transported into the celestiall and eternall And all this if he persevered in his obedience to God whereof he had asufficient grant in the originall justice wherein he was created if he would have practised it But be having transgressed the commandement of triall which had been given him is fallen into death and condemnation and hath lost his spirituall gifts totally and a great part of his naturall ones and hath been deprived of the lawfull right he had over Gods creatures and dispossessed of the quiet and sweet possession of them and hath lost the Sacraments of life and happinesse which were the inhabiting of earthly Paradice and the free use of the fruit which grew upon the tree of life Againâ— Moses declareth Gods infinite mercy in restoring man into a new state of grace and hope of life by the promise of a Saviour which promise with all its signes stamps and dependencies of sacrifices and other Religious acts being made unto Adam did notwithstanding not indifferently belong to all his progenie as sin and the sentence of condemnation was generally passed against them all but it was Gods pleasure to appropriate it only to part of his race So that after the said promise there came two branches from Adam the one by Cain and the other by Abel and afterwards by Seth. The first of the sonnes of men accursed abandoned in his sin and condemnation having the Divell for his head The other of the sons of God blessed holy adopted by the heavenly Father reconciled unto him through his sonne and sanctified by his spirit Whose chief head is and hath alwayes been Christ Iesus even at that time promised and embraced through a lively Faith by all believers These two bodies have even from the beginning continued in enmitie trained up in much cruelty and fiercenesse of the evill against the good one the first alwayes strengthening himself and increasing in power and number and exceeding in wickednesse and unrighteousnesse The second contrary wise being oppressed by the other and to its greater losse corrupted by his enticements and conversation whereby it hath decayed and even quite degenerated Which provoked Gods Iustice to drown the first world by an universall deluge which being spared only for Gods elect whose number was so decreased that as it appeareth it was included in Noahs Family which God only saved out of the universall destruction not so much to preserve mankind or beasts and plants as for the preservation of the seed of his Children But soone after the deluge there sprung out of Noahs race againe two generations with the same contrarieties as the former For the accursed one quickly grew mighty and powerfull in the world by setting up great and tyrannicall empires and was corrupted by idolatries pride violences and other vices So that amongst all those Nations which Noahs posterity was divided into the knowledge and pure service of God was almost utterly extinguished Untill it pleased God to cause the holy stock to sprout out againe in Abraham severed from the rest of the world by an especiall calling new promises of grace and a most peculiar covenant sealed with the Sacrament of Circumcision a token of the regeneration of Gods Children in the spirit and of their separation from the world This blessing was continued in Isaac though somewhat interrupted in its beginnings by the buds of the accursed race which sprouted out of the Godly one namely Ismael and Esau. But the blessed one began to take body and being in â—acob and his numerous familâ—â— under the new name of Israel none of his Children being rejectéd as some of the others were Yet was the Church his posterity alwayes a wanderer and a stranger in the world full of defects and infirmities within and many oppositions and molestations without having none of her side but only her God who pardoning and correcting its sius hath continually comforted it guided it provided for it defended it and increased it giving it a promise also of a firmâ— and happy dwelling in the World in the Land of Canaan And from time to time visiting it by visible apparitions of the sonne of God its head in proper person under shape of an Angell under whose conduct it was at last all brought into Aegypt where it was kept untill the death of Ioseph with which this book endeth ANNOTATIONS VPON GENESIS CHAP. I. VERS 1. IN the beginning God giving the world its first being began with the creation of the two generall parts of it and then went to the particulars The Heaven that is the highest and aethereall part under which it is very likely the Angels are comprehended Gen. 2. 1. The Earth The lower and elementall part of the Universe here indifferently called earth waters and abysse because it was a consused masse of all the Elements V. 2. Without forme Without any particular or distinct creature without order forme or ornament The Spirit that is the 3d person of the most holy Trinity immediatly and through its proper operation which is to preserve and maintaine all things in their being which they have received by the supreame will of the Father and the productive action of the Son see Psal 104. 2. 29. 30. Moved the Hebrew terme signifieth the moving or beating of the wings which a bird useth over her young ones to signifie the action of the holy Ghost in maintaining and cherishing of that shapelesse masse to prepare it for the subsequent productions V. 3. Let there be It is likely that the light was at first imprinted in some part of the heaven whose turning made the first three dayes and the fourth it was restrained into the body of the Sun or of all the other Stars but in a different degree V. 4. God saw he liked and approved of his work and took delight in it
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
CHAP. IX VERS 6. ALL the By the 9. 19. and 25 verses it seemeth that all the Egyptians cattell did not dye but the meaning is that the mortality took hold of all kind of caâ—â—el and consumed great quantity of them V. 11. Stand To practice wiles or to seeke to withstand him with false miracles So it seemeth that the small knowledge of God which they had obtayned Ex. 8. 19. had wrough no conversion in them V. 14. Send Or I willer flye and shoot off like so many arrowes which shall pierce thee mortally V. 15 For now Beleeve not that because thou hast hitherto escaped that it hath proceeded from want of power in me or that thou hadst might to strive with me I have preserved thee my selfe by not casting that mortality upon thee which hath spoyled thy cattell V. 16. Raysed thee up Caused thee to be born into the world raysed thee up to royall dignity and upheld thee till now though I knew thine untamed malice that by striving with it and overcomming it I might manifest my omnipotency to all men to the comfort of my people and terrour to the wicked See Ex. 14. 17. Prov 16. 4. Rom. 9. 17. 1 Pet. 2. 8. V. 17. Exaltest thou thy self Like a bank to oppose thy self against the increase and free departure of my people V. 18. Foundation thereof Since the first setting up of this kingdome v. 24. V. 19. Send A warning out of superabundant mercy to make Pharaoh so much the more condemnable and to spare such amongst the Egyptians as had some feare of God in them V. 23. Ran along Did run along upon the earth The Italian hath it Did seize upon V. 27. I have sinned I confesse my sin condemne my selfe and give God the glory of having commanded me just things and to have punished mee justly for my rebellion V. 28. Mighty thunderings The Italian hath it Thunders of God That is to say so terrible and extraordinary V. 29. I will spread This is the ancient gesture in praying with armes stretched out and the palmes of of the hands turned upwards V. 32. The Rye The Italian hath it Spelt or Formenty which is the noblest kind of wheat CHAP. X. VERS 1. I Have Seeing that through my just judgement hee still remaines hardened I will have thee to urge him againe that I may have new matter proffered me to overcome and tame him I might shew That I might publikely shew the effects of them and leave the memory thereof to posterity for a remembrance of my power and justice V 2. Thou mayst That is thou Moses and by thy means and instruction every one of my people V. 7. A snare That is to say for an occasion to make us guilty before God and so to insnare us in an inevitable ruine V. 9. A feast And therefore it is fitting that all' both great and small which are comprehended within Gods covenant and bound to his service should be present And that we should also have all our cattell with us to offer unto God according to his will V. 10. Evill You stand provoking my wrath and drawing on your own ruines through your enterprizes and bold demands the Ital. hath it Evill hangeth over you Others have it you have evill before you That is to say you have some evill designe which I will severely punish if I doe discover it Hee feared they would go quite away to his losse and the losse of his whole countrie for losing the service of so many men and therefore he will have them leave their children for hostages of their comming back againe see Exo. 1. 10. V. 11 For that The Italian hath it Seeing that If this be your sincere intent be content that I grant you this without desiring that which is not needfull thereto V. 13 An East-wind Raised by miracle to serve for Gods work see upon Gen. 8. 1. Numb 11. 31. V. 17 This death That is to say this mortal plague which will bring in a generall famine V. 19 The red Sea Called by the authors the Arabian gulfe This name of red hath been taken from this because this Sea bounded the Land of Edom or Idumea 1 King 9. 26. 2 Chron. 8. 17. and Edom signifieth red The Hebrew word signifieth the Sea of Sea grasse which is a kinde of grasse or small Sea bull-rush V. 21 May be felt Through the thicknesse of the vapours and the mist raised by miracle to hinder the Sunne-beames and dimme yea put out any artificiall light V. 24 Called unto very like it was after the darknesse was past for before no man could stirre out of his place V. 26 With what Of what kinde of cattel and what number CHAP. XI VERS 1. SAid unto Namely before Moses withdrew himself for the last time from before Phâ—raoh V. 5 That sitteth He who is acknowledged for Prince and successor is already installed in the Kingdome others have it That must sit Behind According to the use of those days to make the mâ—n and maide servants turne the mill Judg. 16. 21. Isa. 47. 2 Matth 24. 41. V. 7 Not a dog There shall be no stirring nor noise so much as to make a dog barke in the niâ—â—t every thing shall be exceeding quiet see Jos. 10. 21. CHAP. XII VERS 1. SPake It is likely that this was before the plague of darknesse V. 2 This moneth Called by the Hebrews Abib Exod. 13. 4. and 23. 15. Dâ—ut 16. 1. and by the Chaldeans Nisan Hest. 3. 7. which was the moone after the Equinectiall of the spring Shall be Whereas untill this day the yeare hath begun the moone after the Autumnall equinectiall Gen. 7. 11. and 8. 5 14. hereafter you shall have an holy yeare which shall begin the fore-said moneth of Abib and the other yeare shall remaine for civill acts and affaires see Exo. 23. 16. and 34. 22. V. 3 In the tenth This keeping of the Paschall Lambe for foure dayes or there abouts was ordained to teach the preparation and sanctification required in the participation of the Sacraments And also to figure unto us that Christ the true mysticall lambe after his solemne consecration through Baptisme should exercise his function for three years and a half untill his death see Dan. 9. 27. Christ did also the tenth day of this moneth make entrance into Jerusalem and the fifteenth he was crucified Now because there is no mention made elsewhere of this keeping it is likely that it was one of the singularities for the first celebration v. 6. which had no perpetuall Law Every man the Italian hath it Every house To shew the communion of the Church in the enjoying of Christ and his benefits V. 4 Take it Let them joyntly provide the lambe and provide in common for all things required for this action According to the number in such manner that these two do make out of their families a sufficient number to eat up a lambe at one time V. 5 Without