was afterwards called Eden that is to say a place of pleasures for its situation and most happy qualities See 2 King 19. 12. Ezek. 27. 23. Amos 1. 5. Eastward in respect of those parts where Moses was when he wrote these things V. 9. The Tree of Life A certaine Tree in whose fruit God had put this vertue that it should keep mans body in a perpetuall and equall state of health life and strength free fâ—om diseases decaying and old age And besides he had set it there for a Sacrament of the subsistence and spirituall life of man in the grace and communion of the Lord so long as he should persevere in Justice and Obedience And to it is correspondent Jesus Christ in the heavenly Paradice Rev. 2. 7. and 22. 2. Of knowledge Another Tree by which GOD would make proofe of mans obedience or rebellion By which man might also know by experience his true happinesse if he persisted in innocency or his unhappinesse if he disobeyed this commandâ—ment of tryall joyned to the perfâ—â—â— law of Justice which God had imprinted in â—â—s soule V. 10. A river It seemes that it cught to bee understood of the Channell of two Rivers Euphrates and Tigris joyned together which by the confluence of these two Rivers made a great circuit within which on the East side was the Paradice and so the word going out doth not signifie the head or birth of those Rivers but the extent of their course out of the limits of Paradise above the which those two rivers were distinct like two heads and below it two more into which this great channell did branch it selfe V. 11. Pison It seemeth to be Pasis or Pasâ—tigris as the ancients called it which did â—un through plaine and low countries whereupon according to the signification of the Hebrew name it was more like a pond than a river Havilah That Countrie which was afterward inhabiâ—ed by the posterity of Havila of the Generation of Sâ—m Gen. 10. 29. not the other which was inhabited by another Hâ—vila which descended from Cam Gen. 10. 7. which is comprehended under the name Cus or Arabia spoken of hereafter and was on the west side of this Channell See Gen. 25. 18. V. 12. Bdâ—llâ—um the Ital. Pearles The Hebrew word is so understood by the most learned though others doe take it for Bdellium which is a most precious Gum which thickens into very cleare drops like pearles Num. 11. 7. V. 13. Gihen The name of the other branch which runne along the high Countrey and swiftly which is signified by the property of the name of Ethiopia the Ital. of Cus one part of Arabia which bordereth upon Mesopotamia V. 14. Hiddekel which is the river Tigris Dan. 10. 4. over against according to the Italian the English hath it Towards the East of Assyria V. 15. Keep it To hinder and keep the beasts from spoyling of it or hurting it through his Majesticall and awfull presence V. 17. Shall surely dye That is thou shalt be guilty of death and thy body shall from that very houre become mortall subject to infinite number of chances diseases languishments and old age continually decaying unto its last destruction and as for thy soule thou shalt be deprived of my grace and shalt in thy conscience feele my wrath and curse to the finall condemnation of eternall death and totaâ—l separation from me from my life and from my glory V. 18. Sayd It seems that this happened before Adam was lodged in the Garden Good nor agreeing with my decree to multiply man-kind through him by meanes of matrimony nor pleasing or commodious for him nor becomming the dominion which I have given him over beasts which are all coupled nor fitting for my service which ordinariâ—y is best performed in holy society and by vertue of it nor according to the pleasure and delight I take in communion V. 19. Unto Adam This name was given the first man by God himselfe Gen. 5. 2. and signifieth of earth or earthly 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth yet was this name appropriate unto man because that he only was apt to be instructed and humbled by his name Eccl. 6. 10. To see being willing by this meanes to establish him so much the more in the dominion which he had granted him a token or signe of which is to give and change his subjects names as he pleaseth V. 20. Gave not onely according to his censure but also with knowledge and reason for some hidden or apparent property which we may yet find in many Hebrew names Meet or correspondent that is of the same kind with distinction of Sex as in other creatures and by that meanes fitting to bee joyned in Matrimony V. 21. One of his Eve was formed not out of the head because the woman ought to be subject to the husband nor the feet because she must not be held as a slave nor trampled upon nor of the fore-part because she must not withstand nor of the hinder part because she must not be despised nor forsaken But from the side and from the middle of the body to shew the moderation which the husband ought to use in his superiority and the faithfull society they owe to one another V. 22. Brought her as a mediator to cause her voluntarily to espouse her selfe to Adam and to confirme and sanctifie that conjunction V. 23. This is now That is to say it being known to God and my self that amongst the other creatures I could not have a fitting companion to live with God hath now provided me one of the same nature as my selfe wih whom I may bee contracted in the most straight bonds of Matrimony See Ephes. 5. 30. V. 24. Therefore These doe seeme to be Moses his words and not Adams Leave That is shall become head of a nâ—w family being severed from his fathers and shall enter into a nâ—w society with his wife to which duty the naturall duties towards father and mother must yield not to be annihilated but to be brought into an inferior degree One Flesh as one person united in body in soule in covenant and indissoluble community V. 25. And were not Because that the soule being as yet in its originall purity there did not appeare in the body especially in the instruments of generation any spot of sin nor filthinesse of concâ—piscence nor discomposednesse of brutish motions and thoughts which are the true causes and objects of sâ—ame And not the body in its pure naturall nakednesse which is a glorious example of Gods works which being also by Christ re-established in perfect holinesse may at the happy Resurrection appeare in glory without any other ornament or garment but that of the image of God see 2. Corinth 5. 3. Rev. 3. 18. CHAP. III. VERS 1. THe Serpent Moses in all this historie under corporeall and sensible things doth comprehend the spirituall and invisible And by the Serpent naturally crafty
this manner printed in our language that ever came forth and contrived wholly for all those who intend both to read and practise Neither is it a small benefit accrues to the Reader in that the Authour both in his Translation and Notes hath not gone to the broken Cisternes but to the Fountaines themselves His whole recourse hath been to the Originalls the Hebrew and the Greeke and for better satisfaction sometimes to the Syriake having given a learned and punctuall signification for every word and in his Annotations made a full and faithfull interpretation of the same That the Booke shall not arise to too great a Volume and price whereby many the Notes in themselves being so large might have beene deterred from buying of it and so consequently they and their Families have been deprived of the great benefits therein contained Here is no more of the Bible printed than what is commented upon the words of the Text are printed in a different letter from the Notes and severed in manner of a Parenthesis thus that the Reader may the better know them Before every Book also here are full and pithy Arguments opening the scope thereof and also a generall Argument upon the Apocrypha and likewise one before every Book thereof no Notes indeed are by the Author written upon these latter but by this meanes he sheweth the generall received opinion of the Church throughout all ages concerning these Bookes and his owne judgement thereon which I conceive in these times will be very satisfactory to All. In the reading of these Annotations in no case sleightly passe over those places of Scripture which are here cited by the Author by way of proofe For by thus doing with Gods blessing such comfort may be reaped by a right understanding and knowledge of Scripture that thou wilt blesse God for the Author of this worke The Translator hath spent neere two yeares labour and paines in this work and hath proved himselfe an able man in the Italian tongue and faithfull in the Translation and yet with modesty confessed his disability in following the Gracefull eloquence and beauty of the Authors phrase and stile but if the Reader receive any benefit thereby and God the glory both the Author and himselfe have their ends their intentions Now stand and admire our carefull mother the Church of England and then in a just relation practise thy filiall obedience She doth not deale with her children as the Church of Rome with hers by witholding any part or parcell of sacred Scripture from any member thereof whereby ignorance too often becomes the mother of their devotion Now ours is the true mother Solomon mentions who neither stifles them in the womb nor denyes them the sincere milke of the word while the children hang upon her breasts but with the milk of the Word affords them the strong meat also together with the best helps the learned can afford by way of interpretation So that we have now no lisping Ephraimites amongst us every man may or can pronounce Schibboleth The dew of Heaven lies not onely upon Gedeons fleece upon some particular persons 't is dispersed the Kingdome over Every man may take Saint Augustines Counsell Tolle lege tolle lege take and read The Jew cannot say Lognazim Ye are barbarous Every man amongst us may be a Rabbi learned in the Lawes conversant in the Scriptures and speaking the language of Canaan Here is nothing with-held God hath revealed for the benefit of the meanest Away then with the seducing Romanists Let us be obedient to our Mother the Church of England while she bespeaks us in the Bride-grooms Language Let the dead burie the dead come thou and follow me Yet by way of Caution I cannot but insert thus much for our selves that although we enjoy a great blessing in hearing God speak to us in our owne tongue and for the better understanding of him and enjoy learned Annotations of most famous Divines to instruct the meanest capacity yet that Lay-men will not presume to be invested with Aarons Ephod although they may be endowed with Aarons knowledge that the Urim and Thummim affixed to his breast those lights and perfections whereby Divines are able to make knowne the will of God as the High Priest under the Law did by the colour of those stones should not bee assumed by every Common man without a due and a lawfull calling that Divinity may not be unravelled at the Loome the Clew of Predestination wound up in every shop and private Conventicle Let no man thus far presume unlesse called of GOD Let it bee both by an outward and inward calling For this bold intrusion is contrary to Gods command the practise pernicious the effect dangerous to the first such men should be obedient the second they should religiously avoyd the third they should with terrour fore-see otherwise they may too late repent as may evidently be perceived by the examples of Uzzah Oziah King Saul and the sonnes of Sceva Above all remember this that as Damaratus of Corinth advised a great King before he would take off the dissentions among the Grerians he would compose his owne domestique broyles for 〈◊〉 that time his Queen and his son and heire were at deadly Feud with him So likewise doe I advise every man who intends to read this booke before he adventures by these and the like helpes to beat downe Hercsies and Factions to encounter with such adversaries first to amend his owne life to settle and compose the differences and distractions at home residing in his owne conscience within himselfe In fine here are choyse Meditations more to be valued than refined gold Aureâ— mentis verba bracteata and the choysest subject the world over afforded being Jesus Christ and him crucified who is the Way the Truth and the Life The Way by whom we walke unto God the Truth by whom wee attaine unto him who is All Truth The life in whom we live for ever The Way in his exampls the truth in his promises and life in his rewards Good God grant to every Reader readinesse of will to meditate on this word wisedome to understand it grace to season this knowledge and piety to practise it that a spotlesse innocency may be this Kingdomes glory a just authority to enforce this innocency the Churches priviledge and loyalty to the same the peoples safeguard To the obstinate and refractory give a feeling heart and a tender conscience strengthen the weak one and confirme the strong informe some reforme others conforme all to thy Divine Will giving Grace and Peace through Iesus Christ our Lord and Saviour AMEN THE FIRST BOOK OF MOSES called Genesis THE ARGVMENT MOSES who was the first Divine Writer described and set down the beginnings of the world and Church in this book which therefore by the graecians was called Genesis that is birth or beginning As for that of the world though questionlesse it was revealed to Adam and â—o passed
your discourses are like so many sentences or unanswerable arguments and mine to bee but frivolous things of one namely mine who am overladen with evills pâ—st all remedy V 2â— The fatherlesse namely mee who have none to help or beare mee up V. 29. Let it not bee namely in you finning against Goâ— usurping his right taking upon you to judge of secret things even against your neighbour with calumniations and inhumanâ—tie V. 30. My 〈…〉 e these are figurative termes His meaning is â—ave not I understaâ—ding and discretion enough to keep 〈…〉 ee from giving heed to or feeding my selfe with pernitious thoughâ—s and discourses Iob 12. 11. and 34. 3. CHAP. VII VER 1. TIme all labours and services in this world have their ends and releasements as souldiers are licensed when the time of their serving is ended But I alas seem to bee condemned to perpetuall torments and shall have no time of respite in mine evills which doe increase in the night time which is a time of rest for all men V. 3. Moneths this sheweth that his calamities lasted a long time see Iob 29. 2. V. 5. With wormes with sores and putrefied ulâ—ers full of wormes V. 6. Hope of corporall amendment V. 7. Remember hee turneth his speech to God speaking to him in humane termes and conceipts If I die under thine hand and that afterwards thy wraih be appeased how wilt thou be able to doe me good when I am no more Wouldest thou deprive thy selfe of the meanes of using thy goodnesse towards mee letting mee die before thou help or relieve mee see Iob 7. 21. and 14. 15. and 16. 22. Psal. 88. 11. V. 11. Therefore I will not since I can get no ease at thy hands I will disburthen my heart with laments V. 12. Am I a Sea I cannot judge my evills to be to any other end than to keep mee in safe custody untill my cause be fulâ—y heard but what needs so much rigor am I as mighty as these creatures or able to resist thee or escape from thee Iob 10. 6. 7. and 13. 27. V. 15. My life the Italian my bones my body which is now nothing but bones V. 16. I would not live the Italian I shall not live give me a little rest to prepare my selfe for my approaching death Uanity transitory uncertaine and fleeting of their own nature but brought quite to nothing through my calamities Psal. 39. 5. V. 17. Magnifie him holding him in such straight custody and proceeding against him with such a rigourous inquest as against a great and terrible delinquent verse 12. V. 19. Swallow doune that I may but recover my selfe and take breath Iob 9. 18. V. 29. I have sinned if thou wilt judge me according to the rigour of thy Law I confesse my selfe to bee a sinner and unable to yeeld thee satisfaction Iob 9. 3. 15. 29. and 14. 4. though according to the fatherly rule which thou hast prescribed to thy children I have endeavoured my selfe to innocencie thou preserver that keepest all men during this mortall life under thy Soveraigne hand as under custody untill the time that every one must be judged a burthen life being noisome and grieveous to me being oppressed with so many sorrowes V. 21. Take away from before thy face and judgement by pardon and by remitting thy justice 2 Sam. 12. 13. not by taking it away from within man by a totall annihilation of sinne and all manner of defects which is never done during this life seek me for to doe me good verse 8. CHAP. VIII VER 4. CAst them away hath punished them according to their offences V. 8. Enquire call to remembrance and think upon our fore-fathers who by reason of the advantage of long life and other gifts had more knowledge and experience then we have in this age V. 10. Shall not they teach thee concerning Gods judgements and providence and the issue of the godly and the wicked V. 11. The rush as the grasse of waterish places though it grow apace and strongly by reason of the abundance of moistnesse yet it withereth apace So is the prosperity of the wicked fading in the mire of this world V. 16. The Italian addeth in the beginning of the verse but the prefect man for to observe the opposition wee must supply these words out of the 20 v. according to the frequent use of Scripture he is green he is like an exquisite tree set in a pleasant garden in sight of his masters palace sucking the sweet moistnesse of the quick springs without ever fading or withering Psal. 1. 3. Jer. 17. 8. that is to say he shall have a lively root of faith continually nonrished by Gods grace under his safeguard and favour he shall be strong in all assayes abundant in good works and all manner of blessings V. 19. The joy the reward of his godly life followed with a blessing in his posterity in which hee lives againe after his death V. 20. Will not cast away the Italian will not disdaine therefore ô Job turne thou unto him with uprightnesse of conscience see Psal. 51. 19. CHAP. IX VIR 2. IT is so that God is soveraignly just and wrongeth no man Iob 8. 3. and that man hath no right to contend with him as he is a Creator and a Iudge And I know also that God as he is a father gives unto his children accesse to his throne of grace to unfold their griefes unto him and to make him judge of their integrity V. 9. Arcturus the Italian the signes of the wayne namely the constellations whereof Arcturus or the wayne is towards the North. Orion and Pleiades towards the East and West the other towards the South and these have here no proper name being starres of the Antarctick pole alwayes hidden from our Hemisphere and at that time utterly unknown V. 11. He goeth by me he is incomprehensible as well in his essence as in his works and judgements Acts 17. 27. Rom. 11. 33. V. 13. Not withdraw namely for any feare or by meanes any of ones resistance V. 16. If I had called God hath shewed himselfe so terrible towards me so that although he were appeased yet durst I not take courage againe much lesse durst I presume to contend with him in his anger V. 17. Without cause see Iob 2. 3. V. 19. Of judgement to debate my cause by way of justice who shall set God will not so farre abase himselfe as to stand to plead with mee as a partiy neither will any one dare to take upon him the quaility of Iudge to callus both before him V. 20 If I justifie the Italian If I be just namely justified by faith and sanctified by the Spirit endeavouring my selfe to righteousnesse and innocencie according to the measure of grace as God hath bestowed upon me though not in that perfection as may bee answerable to the purity of Gods nature nor the rigor of his Law for if I be put to these trialls I will alwayes
he For all this it is not lawfull for man to contend with God But he ought with all humility to desire of him the assistance of his Spirit and grace V. 11. Seeing there be many things that the Italian When there is abundance of things they This sâ—â—ue of covetousnesse is not beaten downe nor put out through the abundance of goods no more then fire iâ— quenched with the abundance of wood but waxeth greater and greater therefore true content cannot consist in that abundance V. 12. For who knoweth The chiefe cause of this error nemely of gathering together without any endâ— is mans ignorance which will not suffer him to limit his desires within the bounds of the shortnesse of his life but causeth his thoughts to range after the infinitenesse of time to come which he having no knowledge of it is a folly in him to seek to provide 〈…〉 it As a shadow which hath no substance and van 〈…〉 in 〈◊〉 〈◊〉 leaving no signe where it hath been CHAP. VII VERS 1. A Good Now he sheweth that besides wordly goods the fruition of which he hath commended there are other goods which the faithfull man ought to look after namely eternall to which one must passe by death the meditation of which serves to direct the living to that happy end Name the Italian Fame Namely the true and sound naâ—e of faith and holinesse which confirmed by his death doth last afterwards Of death Namely of him that is a beleever and a childe of God and dieth in his favour V. 2. That is namely death which is the cause of that mourning the consideration of which causeth living men to think upon making themselves fit for it V. 3. Is better This meditation of death though it be sorrowfull is better for the salvation of man then all his mâ—â—th seeing he doth by that mortifie his flesh and rendeth his heart from the world and lifteth it up to eternall goods Of the countenance of man in his naturall estate which is called the outward man 2 Cor. 4. 16. The heart That is to say the soule and the inward man Is made better spiritually V. 4. Of the wise Which looke after the end of things and think upon eternity whereas fooles are onely guided by sense and thinke no further thâ—â— things present V. 5. It is better This meditation of death is indeed harsh to the flesh being a rough curbe to the vanities of the world but even as the severe reproofes of wise men are to be preferred before fooles tricks and jests So an humbling and correcting sorrow is more to be desired then alluring and be witching pleasure V. 6. For as the That is to say even as the fire which consumes the thornes causeth them to crackle for a small time so the spirit of this world which leads men to perdition transports them into an excesse of a false and short joy and by that meanes hindreth them from thinking upon repentance and a due preparation for death V. 7. Surely Now follow some particular precepts belonging to that wisdome which he hath spoken of before and first he sets downe some vicious passions which darken the lustre of it Oppression Namely the inclination and evill habit of doing wrong to other men in matters of justice whether it be through corruption or his owne proper passion of otherwise V. 8. Better The wise man looketh after the end of things according as he foreseeth it by the light of Gods Spirit and according to it he regulates himselfe and all his actions and will not be blinded with the false appearance of the time present See Deut. 32. 29. The proud That through a certaine pride and disdaine is moved at every small offence And he makes mention of this other passion of wrath as contrary to the peace and quietnesse of minde and to the moderation of true wisdome V. 10. Say not Be not so foolish as to say that the times of themselves are better or worse to impute the vices and calamities of the world unto the age But doe thou say that the times are such as the men are and that to amend the times the men ought for to amend themselves 11. Wisdome There are three things of singular value life an inheritance that is to say all things to maintaine life and wisdome for to governe it Meaning that the wise man should take a lawfull care for either according to his vocation V. 12. A defence the Italian A Shadow Riches indeed have this community with wisdome that they doe save a man out of many dangers and disasters yet the principall subsistency and true happinesse of mans life consists in wisedome V. 13 Consider Be wise in discerning the various wayes of Gods providence for to second them with thine affections of joy or sorrow See Ecclesiast 3. 1. 11. For who Since Gods will cannot be withstood nor the effects thereof bee altered wisedome would have a man submit himselfe quietly unto it V. 14. Consider For to have such a feeling as God calleth thee unto by his visitation Hath set he hath in this life mixed good with evill so that the one is a remedy and a curbe for the other To the end To direct man by thâ—se different meanes of mildnesse and severity unto a happie death for after that there are no more vicissitudes nor varieties all things are perpetuall neither is there any place for repentance or amendment Nothing Like to what befalleth him in this world After him Namely after his death V. 15. All things The Italian All this This may be referred as well to the precedent as to the subsequent things Of my Namely of my fraile and transitory life That perisheth Runnes into diverse mortall dangers and inconveniences In his Righteousnesse The Italian For his justice either being persecuted by Tyrants or misconstrued and calumniated or too indiscreetly and hatefully used The wise mans meaning is to shew that wisdome ought to bee joyned with uprightnesse in the guiding of mans life Wickednesse covered over with art and cunning or used with politicke craft V. 16. Righteous overmuch That is to say a too severe reprover of every petty error or too much bent upon a thing which of it selfe or in thine opinion is just without yeelding any way either in charitie or wise innocenccie to the opinion of others to the necessitie of times to common custome or to humane frailty Destroy thy selfe Making thy selfe as it were the very marke of publicke hatred V. 17. Be not Have also a greater care of loosening the raines too much to wickednesse which provoketh Gods suddain judgment Before thy The Italian Out of thy Before the 〈◊〉 of 〈…〉 all course and out of it by some violent and 〈◊〉 end which may carrie with it the tokens and signes of Gods expresse vengeance See Job 15. 32. and 22. 16. Psalm 55. 15. Prov. 10. 27. V. 18. That thou shouldest take hold That thou shouldest follow the middle way between Gods
two solemne feasts of the yeare V. 16. They had by these words may be meant either simply that Barrabas was a Iew or that the Iewes had taken him and condemned him according to their Law and afterwards had put him into Pâ—lates hands as they had done Iesus V. 24. That he could Or that all this would not helpe it He tooke water a vaine ceremony to shew that hee protested himselfe to bee innocent of his death to which he was forced by the Iewes See Deut. 21. 6. V. 25. His bloud be if there be any in justice in it we take the guilt and the punishment thereof upon ourselves V. 26. When hee had that is to say having first sought to appease the peoples fury by this smaller punishment as for a slight fault Luk. 23. 16. Ioh 19. 1. Or for a kinde of torture used before execution to get the whole truth out of the Delinquent Now amongst the Romans in such cases they used rods or wands for free persons and whippes for slaves of which Christ had taken the shape upon him Phil. 2. 7 V. 28. A Scarlet robe which might be the robe of some Centurion or Sergeant who used to weare that colour Now all this was done in scorne because he had stiled himselfe to bee King of the Iewes See Luke 23. 11. But Gods secret providence did here nore two things first that Christ presented himselfe before Gods judgement seate in a strange vesture namely as a sinner and a pledge for all the sins of the world Isa. 53. 6 12. 2 Cor. 5. 21. secondly that he only suffered the bloudy punishment therfore according to the prophesie Isa. 63. 2. V. 29. A reed instead of a Scepter and herein also there may bee a mistery namely that Christ governeth his Kingdome by very weake meanes and disperseth the powers of this world 1 Cor. 1. 25. 28. V. 31. To crucifie him the Crosse was a punishment wherewith the Romans punished their slaves and such as were Authors of sedition a crime wherof Christ was accused and had voluntarily made himselfe a servant See Luke 23. 2. and Isa. 49. 7. Phil. 2. 7. V. 32. Of Cirene in Africa They compelled See upon Mat. 5. 41. To beare the custome of the Romans was that malefactors did carrie their crosse to the place of execution But Iesus being so faint that he was not able to beare so great a burthen this poore contemptible man was joyned to him to help him to beare it up behinde Luk. 23. 26. Ioh. 19. 17. for to shew figuratively what communion poore beleevers have with Christ in his sufferings See Mat. 10. 38. V. 33. Of a skull so called by reason of the great company of bones of executed men which were in that place V. 34. Vineger there stood a vessell with vineger there ordinarily Iohn 19. 29. for to comfort a little those which suffered but it shold seem that the inhumane Souldiers thorow an insolent kinde of scorne had mingled gall amongst it He would not namely this first time that this vineger thus mingled was presented unto him before hee was lifted up upon the Crosse. For it was offered him againe another time after he was nailed on Luk. 23. 36. and then he took it Iohn 19. 30. V. 35. Casting â—â—tts this must specially be understood of the coat without seame Iohn 19. 24. V. 36. They watched because that delinquents which were put to death by the Crosse lingered in paine a great while V. 44. The theeves namely one of them Luk. 23. 39 V 45. The sixth houre which was at noone or mid-day Darknesse not by any naturall eclipse the moon being then at the full but by a supernaturall miracle to shew that the great Sun of righteousnesse and life was as it were encumbred overcast with darknes Luk. 22 53. being brought unto extremitie And likewise to shew Christs infinite power the grievousnesse of the Iewes fact Over all the Land some affirme that it was over all the world others thinke that it was in Iudea onely and the Countries thereabouts V. 46. Eli these words of the Psalme are hâ—â—e related in the Syriacke tongue which in those dayes was most frequent amongst the Iewes Forsaken not that the Father and the Sons God-head had forsaken Christs humanity neither concerning his personall union not the presence and influence of all manner of vertue and love neither did Christ judge it to be so seeing that he calleth him father But because the Father and the Sons God-head did suspend their effect of joy and comfort to let his humanity feele all the sorrowes and torments which God had appointed though the same Deitie did give him strength and sufferance to beare and overcome them See Psal. 98. 1. Isa. 63. 5 Heb. 9 14. V. 47. This man whither it were in a scoffing manner by reason of the name Eli or whither they had misunderstood it or whither they were strangers and did not understand the language V. 50. Cried with the words contained Luk. 23 46. Ioh. 19 30. V. 51. The vaile which separated the holy place from the most holy in the Temple see Exod. 26. 31 2 Chro. 3. 4 And this breach was a signe that by the death of Christ all Mosaicall ceremonies were annihilated amongst which the chiefe was the secret service which was yeelded to God in his sanctuary And besides to shew that tho heavenly sanctuary was open to all true beleevers for to direct their prayers and spirituall service to God Heb. 9. 8. and 10 19 20 22. V. 52. That slept which were dead in certaine hope of a resurrection an ordinary terme in Scripture Arose namely after Christs Resurrection not to die any more nor yet to live an animall life but to accompany the Lord ascending up to heaven as first fruits of the resurrection of the dead V. 54. The Sonne of God that is to say a divine man for there is no great likely-hood that these prophane people were illuminated in the knowledge of Christs God-head See Marke 15. 39. Luke 23. â—7 V. 56. And Mary some have beleeved that it was the blessed Virgin as Mother in law to these children of Ioseph borne by another woman See upon Matth. 12. 46. And indeed the Mother of Iesus â—â—ood by the Crosse Iohn 19. 25. And the mo 〈…〉 called Salome Mark 15. 40. peradventure it was the same Mary the wife of Cleophas Iohn 19. 25. V. 57. Of Arimathea this is old Rama or Ramathaim in the tribe of Benjamin V. 62. The preparation that day which was before the Sabbath or before any other solemne feast was so called and especially the nine houres namely the three houres after midday untill the end of that day after which the feast day was V. 65. A Watch of Roman Souldiers appointed to lie in garrison in a strong hold which was by the Temple for the securing of it and for the publike peace whither the Iewes might call upon them whensoever they had
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
doe not happen casually but by my providence and to take from part of my prediction concerning your suffering verified by the event a certaine argument concerning the other part touching your deliverances and glory to come I said not so particularly nor as a thing that should so shortly come to passe for otherwise he had oftentimes discoursed unto them touching the persecutions of this world I was I preserved you by my presence and put away all dangers and never put you alone upon any great tryalls See Mat. 9. 15. V. 5. None of you you suffer yourselves to be so transported with griefe that you are carelesse of being instructed and strengthened by mee in the faith by my documents concerning my departure out of the world and the fruit thereof V. r. 7. For if I goe not God doth not give the gifts of his spirit if hee bee not first fully satisfied which cannot bee but by my death And besides I being appointed Head of my Church for to dispence this spirit to all my members I cannot enter into the glorious possession of my dignity but by my Resurrection and Ascension into Heaven V. 8. Reprove by his secret power joyned to the preaching of my word he shall imprint in mens knowledges and especially of those who are enemies to my Kingdom a lively feeling and remorse of sin and likewise by the example of the Devill their head already irrevocably condemned hee shall seale unto them the certaintie of their condemnation And shal ' on the other side give unto Gods true children irreprovable perswasions of the true righteousnesse and perfect satisfaction which I have obtained for them by my death Whereof the most certaine argument shall bee that by vertue of it I my selfe have passed to the heavenly and glorious life to take possession of it for me and my whole Church Ver. 10. And yee see mee that is to say you shall have mee no longer present in this corporall life with you Which doth no way contradict those transitory appearings after his Resurrection nor the sight of faith spoken of Ioh. 14. 19. V. 12. Can not beare them comprehend them nor gather the fruit of them by reason of the grossenesse of your understanding and the weakenesse of your faith V. 13. He shall not speake hereby is shewed the order of the Holy Ghosts working in the most holy Trinitie See Iohn 5. 19 and 8. 38. and 12. 49. and 14. 10. and especially in the elect in whose hearts it is the property of the holy Spirit of grace to imprint only the doctrine of Christ. Will shew you he shall give you a lively light and apprehension of the life everlasting and of the glory of my Kingdom which hitherto you could not apprehend Or hee shall inspire you with the knowledge of many future things by the gift of prophecie Ver. 14. Hee shall that is to say all that I have done in my state of humiliation shall then produce its glorious effect and obtaine its end which is the redemption of my Church thorow the application of my righteousnesse and by the communication of my life which shall bee wrought by the Holy Ghost who shall also make mee knowne to all mine for their true head and everlasting King And finally shall bee a plaine argument of the excellency of my doctrine above all other doctrines it only being brought and rooted in the hearts of men by a living divine power V. 15. Are mine that is to say I as I am Sonne have by generation the same essence glory and power c. that the Father hath Who hath also deposited in mee as I am Mediator the whole treasure of his grace Col. 2. 3. 9. Therefore though I tell you that hee shall take of mine yet all grace and good gifts come originally from my Father Neither have I any thing severall from him And I speake it to shew you that as the Father workes and communicates himselfe by me even so do I worke by the Holy Ghost V. 16. Shall not see me namely not corporally and in ordinary conversation as ver 10. Againe a little namely after my Resurrection which shall bee as it were a first fruit and an essay unto you of seeing me in glory the time being in Gods presence and to faith very short 2 Pet. 3. 8. I goe my death shall not bee a destruction or annihilation but onely a change of estate and of a corporall and terrestriall life into a heavenly and glorious life Whereof you shall also participate by eternall sight V. 19. Doe yee enquire that is to say doe not yee trouble your selves concerning the understanding of my words the end of my doctrine is the practice and the exercise and not speculation and discourse insist yee ' therefore chiefelie upon this that as by reason of my corporall absence you shall suffer manie calamities So by my spirituall presence I will comfort and strengthen you in them untill such time as by my comming to judgment I doe perfectlie deliver you and gather you up into my kingdome Ver. 23. In that day namelie in that everlasting glory yee shall perfectlie know all these mysteries Verily a new discourse of Gods favour and assistance towards them by meanes of their prayers and his intercession whilest they yet remaine in the world V. 24. Hitherto You have not yet well learned nor made use of grounding all your prayers to God upon my merit and mine intercession as Mediator by reason of your ignorance and weakenesse of faith That your joy that you may have a solid and compleat fruition of all truely good things V. 25. Have I I have hitherto taught you as little children by figures taken from naturall and humane things which hath often caused obscurities and ambiguities in you but hereafter I will illuminate you in the cleare understanding of divine things as men of ripe age V. 26. And I say not Not that Christ is not everlasting intercessor for his elect in heaven Rom. 8. 34 â—eb 7. 25. but the meaning is that whereas in his life time hee had incessantly prayed for them after his ascent into heaven he would move them by his spirit of grace and of supplications Zach. 12. 10. Rom. 8. 26. to pray for themselves by the free accesse which he hath obtained for them by the reconciliation which he hath wrought Or simply there will be no need of any great instance to make you obtaine your holy desires seeing the heavenly father will of himselfe bee sufficiently inclined out of his owne love to grant them you Or the meaning is I need not to replie that unto you which you may sufficientlie know already namely that I will be intercessor for you in heaven Or I will not offer any new sacrifice but will onely represent unto him that sacrifice which I have already offered Hebrewes 10. 19 20. V. 28. I came forth as you have already by faith apprehended the beginning of my vocation in my
seeking all meanes and occasions to performe that charitable office toward strangers putting your selves forward in offering it as Genesis 18. 2. or striving to doe it V. 15 Rejoyce be touched with your brethrens good or evill as if it were your own Ver. 16. Of the same minde or affection Of 〈◊〉 estate to the humble and meane condition and estate of the Church See 2 Cor. 12. 5 10. Ver. 19. Give place let it passe and vanish away without putting it in practice or retaining and hatching it within your selves Others understand it of Gods wrath in this sence leave it to God to inflict the punishment himselfe without preventing him with thy private revenges V 21. Be not overcome that is to say be not put besides thy patience or mildnesse by other mens wickednesse But overcome breake and tyer the perversity of others by thy greater suffering Or the more they offend thee the more good doe thou to them CHAP. XIII VERSE 1. Highest powers Namely to Magistrates established to governe other meâ— The powers God is the Author of this order in the world And all those who attaine to these dignities attaine unto them either by his manifest will and approbation when the meanes are lawfull Or by his secret providence by meere permission or toleration when they are unlawfull Now it is hitting that man should approve and tolerate that which God approves and toleranes V. 3. For Rulers though the power of Rulers have some terror in it yet we must not hate them as harmefull persons and oppose violence to violence as we doe against theeves or wilde beasts for they are a terror but onely to evill men and are for the good and protection of good men The Apostle here hath a relation to Gods order and not to the most wicked vices and abuses of publicke power which were brought in by men and he speakes it because that many Christians thought themselves to be freed from all humane subjection by the spirituall liberty of Christs Kingdome See Cor 7. 〈◊〉 Iude 8. V. 4. To thee for the defence and quiet of every one that liveth justly and vertuously A revenges appointed to inflict vigorous punishment upon malefactors V 5. For wrath For feare of receaving bodily punishment from the Prince For Conscience sake by bond of Conscience towards God because of his Commandement Eccl. 8. 2 1 Pet. 2. 13. V. 6. For hee gives a reason for what hee had said namely that Princes were Gods Ministers seeing hee hath inspired that common consent in all N 〈…〉 ns to pay them tributes as tokens of subjection aides to their office and recomâ—ence of their paines taken for the good of the people V. 8. Owe no man performe all your duties â—â—wards men and after all that know that there is one dutie from which you can never be freed namely that of charitie which hath no certaine limitation of time nor of actions For hee the Law of Charitie ought to bee the singular estimation with all beleevers For it is as it were a summary of all the Law and especially of the second Table Or doe not beleeve that ever you can be unbound from the command of charitie no more then you can bee from the observation of the Law which is comprehended in Charitie and can not bee fulfilled in any such kinde that man be absolved from producing the effects of it any more That loveth holily and perfectly according to the true meaning of the Law V. 10. Worketh no ill doth not suffer any man to doe any harme or offence to his neighbour but contrary-wise inciteth him to doe him any good Verse 11. And that these words have a relation not onely to this last precept of charitie but also to all other precepts which hee hath given before The time Namely the time of the Gospell which is as it were the dawning of that great everlasting day which encreaseth and riseth more and more and therefore is the true time to forsake the sleepe of sinne and ignorance in which man was before drowned with a totall cessation from good workes See 2 Corinthians 6. ver 2. Our salvation namely the accomplishment thereof in the life everlasting Verse 12. The night Namely the time of this worlds lasting which is but a darke night in respect of the world to come and is already for the greatest part spent the everlasting day drawing neere See 1 Cor. 7. 29. Of darknesse Namely dishonest and wicked workes to doe which men doe shunne the day and the light Or workes befitting mans naturall wickednesse and ignorance Put on let us bee adorned and furnished with Christian vertues engendred by the light of GODS Spirit and becomming the brightnesse of the Gospell by the meanes of which you may fight against all contrary vices Verse 14. Put yee on That is say be possessed and guided by CHRISTS spirit which may adorne you with the true and lively resemblance of him To fulfill the lusts to satisfie the desires of it which is spoken to distinguish this vicious desire or curiositie from the reasonable care for the necessities and lawfull eases of this morall life CHAP. XIIII VER 1. Him that is weake him that hath not yet a full knowledge nor is not fully perswaded of the Christian liberty in the point of meates dayes and other Mosaicall observations the annihilation of which in those first beginnings could not be beleeved by many Receave you into the communion of the Church into the charitie of your hearts and into sweete Christian conversation as a true brother But not but beware of disquieting him with troublesome questions under the pretence of convincing him of his error which would bee to no purpose considering his present weakenesse and incapacitie and besides it might endanger the wounding of his conscience and subversing of his faith To Doubtfull or to ambiguities and perplexities Ver. 2. Beleeveth is thorowly perswaded by the doctrine of the Gospell that his conscience is no more tied to these differences of cleane or uncleane meates Matthew 15 11. Herbes in which Moses had appointed no difference concerning the purenesse Now this was for feare of unadvisedly eating any uncleane or forbidden foode See Dan. 1. 12. Ver. 3. That eateth that hath a certaine knowledge of this liberty and makes use of it Despise as a novice and superstitious person Iudge him holding him for a prophate person For God seeing God hath receaved both the one and the other into his church and accepteth of them for his servants and children because of their common beliefe in the essentiall heads man ought neither to contemne the child nor condemne the servant V. 4. He standeth this is an anticipation of an objection which these disputers might make concerning such indifferent things saying Such a one is weak in his faith therefore it is fitting to strengthen him by taking away these scruples otherwise there is some danger that hee may fall Saint Paul answereth leave the care of it to God
supernatuall revelation either of future and secret things or of the misteries of the heavenly doctrine with the faculie of expounding of them in the church 1. Cor. 14. 1. discerning of this was gift of knowing by the certaine light of the holy Gost impostors false prophets fanaticke spirits driven by the devils spirit conuterfeiting divine inspirations and to distinguish them from true men of God enlightened and moved by his spirit 1 Cor. 14. 29. 1 Iohn 4. The interpratation this was also a miraculous gift bywhich certain persons had the faculty of setting down in the vulgar language that which other men propounded in a strange language by inspiration not but that they whichspokeit understood it themselves 1. Cor. 14. 4 17. but that the miraculous motion of the spirit it which was not perpetuall nore equall at all times ceased in them after they had spoken in a strang languag came upon the other to expound their sayin the vulgar tongue by a divine power and in a divine and supernaturall manner And if no body were presented that had such a gift the other who had the gift of tongues was to hold his peace 1 Cor 14. 27. 28 V. 12. Christ beeing considered as head in the union with his chuâ—ch which is his body V. 13. For by one by the two sacraments of the Christian Church he proves the vnion of beleevers in one and the same misticâ—ll body by vertue of the holy Ghost who alone ratifieth both the sacraments Baptisme to unite them to Christ and all togither in him The lords supper to animate and moue all this body and to work in all the members thereof by diverse gifts and operatiors to the same end and common use made to drinke namely in the cup of the Lords supper under the which ought also to be comprehended the signe of bread but he seemes to make use of that of wine especially in regard of the spirit for in the nourishing of the body the wine is that part which most breedes and reviues the spirits V. 15. If the foot the end is to teach that they who have received inferior gifts must not therefore through envie for beare to employ themselves for the common good of the Church and they that have received more excellent gifts ought not to contemne the inferiors and as this diversity is necessary for the furnishing of the Church entirely so they are all usefull and therefore ought to be honoured in their degree and ought all to aime at the same end V. 22. Much more that is to say the organs of nourishment though they be not so noble yet are they more absolutly necessary then those of the sences for without them man cannot subsist nor live as he may without eyes eares or hands act V. 24. Comely such as the face and hands are temperd hath given man this instinct to divide this ornament of garments by a just kind of proportion V. 25. There should be that all the parts of the body should be united and so exercise their functions for their common and enterchangeable good V. 28. Helpes namely all the Ecclesiasticall offices which belong to the releaving of the poore the sick strangers or phanes etc. goverments namely those offices which governe and guide the church by an Ecclesiasticall senate composed of those pastors who were called Bishops of which there were oftentimes many in one church Acts. 20. 28. Phil. 1. 1. and of Elders joyned with them 1. Tim 5 17. V. 31. Covet in â—â—ead of these strifes and jealousies for those gifts of greater luster and admiration desire you and seek to obtaine at Gods hand the common giâ—t of charity and amongst miraculous gifts those which maâ— be most available for the edification of the church shew I unto you namely to seek chiefly the gift of true charitie Or by meanes of it other gifts which God conferres more liberally upon them who thorow charity are disposed to employ them for the common service CHAP. XIII VII 1. ANd of Angels this is added onely for a high kind of exaggeration used amongst the Iewes See Psa 78. 25. Charity to employ that gift to Gods glory and the edification of the church I am become I am as little pleasing to God and profitable to men as if I did onely beat the aire with a vaine sound V. 2. All faith namely a full measure of faith to do all manner of miracles for this gift of working of miracles was in some persons restrained to certaine operations as it appares by 1. Cor. 12. 9. 3â— See Rom. 12. 6 nothing namely of no esteeme before God to be approved of and rewarded See Matth. 7. 22. V. 3. I bestow through vaine glory or some other vicious affection Matth. 6. 1. 2. or thoroâ— some meere naturall motion without any true spirituall charity of the heart Isa. 58. 10. 2. Cor. 8. 5. Finally his meaning is to shew that charity is necessary in all Ecclesiasticall functions as well pastors as decons and that without it they have no impression of blessing to be burned thorow some feigned act of zeale or of constancie without any upright iâ—â—ention of love to God and to his Church V. 4. Uanteth not or is not insolent and rash or useth no dissimulation puffed up is not proâ—d and arrogant V. 5. Vnseemely doth not disgrace any body V. 7. Beareth all things this universall terme ought to be restrained to all such things as belongeth to the duties of true charity according to God V. 8. Never faileth will never be annihilated neither the essence nor the exercise of it no not iâ— the life everlasting prophecies all these gifts and offices which are conferred upon the church for its edisication in this world shall take no more place nor be of anyuse in the heavenly glory where God in the immediate communication of himself shall be all in all without employing any ministers or secondary causes Knowledge namely the gift of understanding heavenly doctrine by way of study and meditation and to propound and teach it Seeâ— Cor 12. 8. V. 9. For We he gives a reason of the vanishing away of those gifts in the everlasting life namely because they are but small obscuâ—e rude and impâ—rseâ— meanes of illumination in respect of the communition oâ— full light in the celestiaâ—ll life Rev 21. 23. and 22. 5. as at the rising of the sunne all candles and lampes are taken and away 2. Pet 1 19. as the first rudiments are left of when men have goâ—â—en the full habit of Knowledge V. 10. Done away not the substance which is eternall but only the imperfect meanes which are used in this life and all manner of presente distribution of them V. 12. Aglasse namely in Gods word and sacraments and in his workes in whâ—â—h things by reflection is revealed the image of those of which we cannot in this world directly see the originall truth and proper essence 2. Cor. 5. 7. Darkely that is to sâ—y
nam of 〈◊〉 a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme 〈◊〉 Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â—3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâ—g came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ— it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a 〈…〉 n in manner of an oath â—s if he said As true as mychiâ—f â—oy and glory in this world is in the blessing of God upon my miâ—stery towards you to oblige the Cori◠〈◊〉 to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and 〈◊〉 I dâ—e death hâ—ngeth over me conâ—inually and I do incessantly prepare my self for it Pâ—a 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God 〈◊〉 Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this â—â—cident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ— they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâ—ow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâ—ror amonst you yet you shall keep your selves sound in your faith eâ—ill thiâ— is a verse of an ancient Greet poet called Mâ—nander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ— zâ—ale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâ—re of them with great care siâ— not by assâ—â—â—â—ng to thâ—ir error oâ— by prophanenesse oâ— life which 〈◊〉 breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâ—tiâ—ction not by anynaturall reason nor common judgment for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all â—s parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâ—isied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesâ—â—iall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by â—esus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâ—is corporall and natuâ—alliâ— by vertue of the soul wâ—ich is the fountaine of this life whâ—le it is vnited with thâ— body yet cannot of iâ— self conâ—erre the diviâ— and spirituali life noâ— cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ— appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele 〈…〉 ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
perish and that we cannot faile of eternall life From the Loâ—d from his presence and full communication in his life and glory V. 7. For we he proves that we are yet absent because that all our spirituall life consists in saith which he presupposeth that the fruition of the promised good is as yet farre off Heb. 11. 1. V. 8. Wee are faith notwstanding createth in us a certaintie of our glorious end which makes us defire the heavenly life and likewise to leave the time and meanes thereof to God referâ—ing unto our selves only a care that we may both living and dying be in his grace Verse 10. In his body Namely in this bodily life V. 11. Knowing that is to say knowing how terrible Gods judgement is Heb. 10. 31. I doe labour in my vocation to induce men to receave Gods grace by faith and to flâ—e the judgement to come Matth. 3. 7. 1 Thes. 1. 10. and God is the Iudge and you the witnesses of this my zeale Ver. 12. For wee hee gives a reason why hee comes againe to speake of his ministerie namely not vainely to glorifie himselfe noâ— to gaine favour or reputation amongst them but even for their owne profits that being assured of his fidelitie â—hey may acknowledge how happie they are to have him for their Pastor and Apostle to cleave constantly unto him and to his doctrine against false Apostles who bragged of their zeale holinesse and fidelitie 2 Corinthians 11. 12 13 15. though their Consciences did convince them of contrary vices V. 13. For whither though that which I speak in commendation of mine Apostleship may bee thought folly and vanitie by mine adversaries yet â—ill I not leave speaking the truth of it for Gods service and for your profit for as in my wise and discreet speech according to the judgment of the world it selfe I seeke nothing but the good of the Church so doe not I care for being held to beâ— a maâ—d man for Gods service to whom I referre my selfe for any thing that I say or speake and care not for mens judgments 1 Cor. 4. 3. V. 14. For the he gives a â—tason why hee had thus utterly renounced himselfe to dedicate himselfe wholly to the service of God and of his Church namely by reason of a lively apprehension of the infinite love of Christ who died for believers which enterchangeablie bindeth them to love him perfectly consecrating unto him their whole life which they hold by his benefit That if one namely Christ For all namely for his whole Church for all Gods Elect Iohn 11. ver 51 52. Rom. 5. 18. V. 15. Which live spiritually in the fruition of Gods grace and the communication of his spirit Gal. 2. 20. Should not henceforth may renounce themselves and consecrate all their actions and their life to Christ who hath acquired them to himselfe and hath bound them to eternall gratitudeâ— Ver. 16. Know wee no man that is to say I and we Apostles beare no more affection nor carnall and worldlie respect to any man living nor to our owne selves but desire to please Christ alone to wards whom we no longer beare an affection meerly humane civill and naturall as they did who conversed with him in the world but a divine and spirituall affection befitting the state of glory to which he hath been exalted See Iohn 20. 17. This is here touched by the Apostle to confute the reason whereby the false Apostles did vilifie his ministerie making it inferiour to that of the other Apostles namely because hee had not conversed with Christ in the flesh Wee have may bee the Apostle would signifie that hee had knowne Christ upon earth or it may as well bee meant by the other Apostles Ver. 17. Therefore if every true Christian engrafted into the body of Christ by his spirit is and ought to be changed in all his sences motions and affections and therefore hee is freed from vanitie and selfe love as the generall state of the Church being renewed by Christ every beleever ought to participate of this newnesse of life V. 18. To us namely Apostles Ver. 19. Committed unto hath committed unto us the ministerie and embassage of the Gospell with full knowledge of his truth and certaine conduct of his spirit V. 20. Bee yee that is to say except by faith the grace which is offered you and persevere in it and abstaine from all manner of offence which may alienate God from you V. 21. Hath made him hath imputed the whole masse of the sins of the world to Christ most just and innocent of himselfe and hath imposed the punishment and the curse of it upon him that all beleevers may bee reputed before God holy and perfect as righteousnesse it selfe by vertue of Christs Righteousnesse which hath beene given them by God and which can onely subsist before his judgement CHAP. VI. VER 1. VVOrkers together or working therin for our part Receive not namly by profession and assent the gift of the Gospell which is the foresaid ambassage of grace witho 〈…〉 producing in you thorow your defect it is true fruit of Righteousnesse life and peace with GOD. V. 2. For he that is to say according to Gods promise in this passage and the like he hath revealed his grace and doth at this present bestow his salvation by the Gospell V. 3. Offence matter of offence and scandalâ— or of hinderance to the advancement of the Gospell and salvation of others Verse 5. Tumults and popular seditions by which the Apostle was often fallen into great dangers Others into troubles and unquietnesses V. 6. By the Holy Ghost that is to say by words and actions of motion and inspiration altogether divine and supernaturall which the Apostles sometimes used And sometimes also they proceeded by humane discourse and motion but sanctified See 1 Cor. 14. 14 15. V. 7. By the power hee meanes that divine power joyned to his ministerie by which he perswaded beleevers and convinced condemned and punished rebellious ones By the 〈…〉 mour by all the meanes which a good and upright conscience useth to oppose it selfe according to God to evill and evill men on which side soever it be assaulted whither it bee by allurements and faire meanes which are the right hand Or by afflictions and persecutions which are the left hand V. 9. Well knowne giving undoubted proofes of what wee are namely true servants of God Wherof beleevers are clearely perswaded and the wicked couvinced V. 10. Making many with spirituall gifts and goods with knowledge and instruction c. 1 Cor. 1. 5. Possessing namely as well contented as if 〈◊〉 were masters of all things Or being by â—aith heires of all Gods goods in Christ. See Rom. 4. 13. 1 Cor. 3. 21. V. 11. Our mouth I utter so many words unto you and cannot stoppe by reason of the boundlesse love which I beare unto you which makes mâ—â— speake thus unto you with an open heart V. 12. Yee are not I lay
advanceth it self in this world God hath on earth an inferiour walking and moveable habitation which is the Church in travellers estate in this worlds pilgrimage Such as the Tabernacle in the wildernesse was being compared to the glorious Temple built by Solomon in which there was a sound and immoveable firmnesse and an infinite increase of Gods signes and gifts ten candlesticks for one and ten tables for one though there were but one ark of the covenant in both and so both in heaven and earth the Church hath but only one God and Redeemes You namely you Ephesians and all the particular Churches in the world Through the Spirit that is to say Spiritually or by the power of the holy Ghost CHAP. III. Vers. 1. I Paul this discourse is interrupted untill vers 14. and from that ought to be supplied in this manner I Paul bend my knees before God The prisoner the Apostle writ this letler from Rome whither he had been carried prisoner Acts 27. 1. and 28. 10. Ephes. 6. 20. Of Iesus Christ for him and for his service in the ministery of the Gospel amongst the Gentiles for which I am persecuted by the Jews and have by them been delivered to the Romanes V. 2. If ye have this is a kinde of affirmation rather then a doubt as Ephes. 4. 21. the meaning is seeing it is cleer that you have heard of it V. 3. The mysterie namely the sacred doctrine of the Gospell incomprehensible to humane understanding if it be not revealed to God see Mat. 13. 1â— Ephes. 1. 9 Coloss. 2. 2. and 4. 3. 1 Tim. 3. 9. 16. others refer this mystery simply to the vocation of the Gentiles V. 4. Whereby as well in the substance of the things that are written as in the manner and stile which is altogether divine and spirituall V. 5. Was not namely by a reall and present effect nor by any singular declaration of the times and means for otherwise the Prophets knew it in generall and had declared it Or he would say That God before the Gospell never had used that indifferency of Nations in the communication of his grace Prophets namely of the new Testament Acts 11. 27. and 15. 32. Rom. 12. 6. 1 Cor. 12. 10. By the Spirit namely by instructions and revelations of the holy Ghost V. 6. Fellow heirs in common with the beleevers of the Jewish nation and with Christ himselfe Rom. 8. 17. Gal. 3. 29. His promise namely of the goods promised to Abraham and all his spirituall off-spring in vertue and for the love of Christ who is the true foundation of it V. 7. Effectuall working that is to say Unfolding in me his divine power and accompanying my ministery therewith as well in necessary gifts as in a miraculous blessing and perpetuall assistance V. 9. The fellowship the Italian the dispensation how God will in these dayes reveal this secret councell of his communicate the grace of it and cause the effects of it to be felt Who created he means the new and spirituall creation of the Church see Isa. 65. 17. 2 Cor. 5. 17. Ephes. 2. 15. All things namely the whole state body and parts of the Church V. 10. Principalities namely the good angels see Rom. 8. 38. Ephes. 1. 21. Col. 1. 16. and 2. 15. 1 Pet. 3. 22. Might be known that in the glorious renewing of the state of the world by Christ not onely men but even the Angels themselves who desire to look into the very bottom of this mystery 1 Pet. 1. 12. may have a new document of Gods wisdom in an effect divers from what he had shewn at other times the wayes and effects thereof varying but alwayes for the better according to his will and pleasure V. 11. In Christ establishing in him all the causes and means of the accomplishment of it V. 12. In whom namely by vertue of the union which we have with him in the Spirit through faith Boldnesse the Italian the liberty namely that free accesse which is contrary to the terrours of conscience to Gods rejection V. 13. Wherefore seeing God through my ministery hath made you Gentiles partakers of his grace in Christ though I be therefore persecuted by the Jews yet have you no cause to be discomforted thereby but rather take it for a holy glory that God will have me suffer for your salvation and that in my sufferings the faithfulnesse of mine Apostleship is approved and confirmed V. 14. For this cause here the Apostle goeth on again with the discourse which hath been broken off from the first verse I bow namely in humble prayer V. 15. Of whom who being Christs father by nature and by adoption father of the whole Church which is as his family and troop of his children as well of those which are already glorified in heaven as of those who are yet living in the world by faith see Ephes. 1. 10. V. 16. The riches namely the glorious treasures of his spirituall gifts which he powreth down upon those that are his Or the abundance of his glorious grace and mercy as Rom. 9. 23. Ephes. 1. 7. Phil. 4. 19. Col. 1. 27. In the inner man namely in the gift of regeneration and in the state of spirituall life which is eternall and not exposed to the senses but known by God and felt by the beleever in his soul see Rev. 2. 17. V. 17. May dwell may perpetually be present in vertue grace and Spirit by means of a continuall act of lively faith in him That ye being namely that ye having stamped and planted in your heart a firme intimate and invariable châ—â—ity towards God and men which is the proper and inseparable effect of a lively faith V. 18. Comprehend namely to attain to everlasting life and to the perfection of the knowledge and fruition of that infinite mystery of which he had spoken vers 8. which were riches that were inscrutable in this life Or to the accomplishment of the spirituall building of the Church according to all the dimensions of it whereupon he had said they were founded Ephes. 2. 20. and 3. 18. see Revel 21. 16. What is the a figurative description of the infinitenesse every way by a similitude taken from the dimensions of the Temple applied to the heavenly Jerusalem founded in this world and finished in Heaven as Revel 21. 16. V. 19. Knowledge namely humane knowledge in this life That ye might that ye may come to the height of knowledge happinesse and glory when you shall be filled with Gods presence and satisfied with the sight of his face Psal. 16. 11. and 17. 15. and that he shall be all in all 1 Cor. 15. 28. V. 21. By Christ namely the subject of whose glory is Christ and his benefits Or as the Father manifesteth and communicateth himself in him alone so let him be acknowledged and worshipped in him by all beleevers Iohn 14. 13. 〈◊〉 Cor. 4. 6. Philip. 2. 11. which is opposite to all vain glorifying
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
his judgement In him ingrafted in him by faith and united to him by the spirit and as it were all wrapped up and covered with his righteousnesse See Rom. 8. 1. By faith the Greek phrase doth signifie a condition required as Acts 3. 16. V. 10. That I may know that being justified by faith in Christ I may feel and prove the vertue of his Spirit and operation in me in the mortification of my flesh and of sin and in the raising again and vivifying of the new man in holinesse of life by vertue of the conformitie of the death and resurrection of Christ. See Rom. 6. 4 5 6. Others referre this to the last and perfect knowledge and fruition of Christ which believers shall have in Heaven by the resurrection of the members in vertue and to the resemblance of Him who is the Head after we have been partakers of afflictions and death in this world as Rom. 8. 11. 17. 29. 2 Tim. 2. 11 12 V. 11. If by any meanes this terme doth not implie any doubt but a strong endeavour and desire I might if by a continuall mortification I could attain to blessed immortalitie in which I shall be wholly raised up from sin to live to God alone which is as a signe and reward of my spiritual race V. 12. Not as though Let no man believe that I am as a divine man or an Angel and that I am arrived to the end of my race and of my combates See 2 Cor. 12. 6. Either were this other terme is taken from those who amongst the Heathen after many purifyings and preparations made themselves capable of the sight and participation of certain great idolatrous mysteries Am apprehended this other terme is taken from those who run a race who sometimes did drag after them and helpe to run some friends of theirs to make them win the second wager or reward or from the custome of compelling men which they met by the way Mat. 5. 41. the meaning is Christ hath taken me and possesseth me with his Spirit See Cant. 1. 4. John 6. 44. and 12. 32. V. 13. Those things namely the world and the concupiscence thereof and whatsoever is contrary to Gods kingdom and all Pharisaical righteousnesse and such like meanes which I heretofore followed all which I have renounced to presse with all my strength towards the marke of salvation by the race of faith in Christ. V. 14. In Christ Jesus that is to say I strive thus by the power which Christ lends me or Christ being the onely meanes for to attain to this end V. 15. Perfect See upon 1 Cor. 2. 6. Be thus minded to forsake all other meanes and confidence of salvation to cleave unto Christ onely Otherwise minded through weaknesse of faith or unaffected ignorance there being in those beginnings many believers that did bear great devotion and did much reverence to those Jewish ceremonies Reveal will enlighten and strengthen you in the knowledge of the pure truth of the Gospel V. 16. Neverthelesse Let us live peaceably and regulately in a well tuned harmonie notwithstanding this diversitie of mindes in such things agreeing in the rest of the doctrine of which being fully perswaded we have gone together thus forward in it V. 17. Marke them take it for an assured signe of good pastours when they studie to conforme themselves to mine example in all things V. 20. For our He proves that such as set their hearts upon earthly things cannot chuse but fall into eternal perdition and ignominie namely because the propertie and glorie of all believers to whom onely salvation belongeth is to live in this world as if they lived in Heaven where they sit with Christ Ephes. 2. 6. and therefore they do bend all their thoughts and desires that way Matth. 6. 20 21. Others reade it But we live c. CHAP. IIII. Vers. 1. ANd crown your faith and conversion and the happy estate of your Church which was founded by me do give me great cause of ioy and my Ministerie is singularly honoured thereby and I have reason to glorie in the Lord. Stand fast as you do at this present or as I have said before In the Lord namely in all that is conformable to his Truth and will or not in a civil and worldly concord but in a Christian and spiritual one V. 3 True yoak-fellow He speakes to the chief Pastour the Apostles Epistles being directed to them and afterwards read by them in the publike Assemblie Which laboured which have imployed themselves with me in the advancing of the Gospel having been partakers of the combats and difficulties which I have suffered at the hands of the enemies of it V. 5. Moderation the Italian mildnesse or equitie or modestie V. 7. The peace the true spiritual and incomprehensible rest and tranquillitie of minde which God creates in the hearts of his by his Spirit shall keep and free you from all terrour anxietie and disturbance to persevere in peace in Christs communion or shall keep you in Christ that is to say by his power V. 8. Praise namely any praise-worthy action V. 10. In the Lord namely with a spiritual motion and joy whereof Christ is the onely Authour and giveth a cause for it to those that are his Hath flourished again that you have wakened and are grown vigorous others that you have caused your care of me to flourish again V. 12. I know how that is to say I know how to make use of such vertues as befit these different estates V. 13. All things namely that belong to my dutie and calling Through Christ by his power grace and Spirit which he communicates unto me by vertue of my spiritual union with Him V. 15. Now ye you are witnesses unto me how that what I speak is truth Of the Gospell when it began to be first preached in your coasts But ye As much as to say ye onely have alwayes had the credit of being my providers so have you begun and so you persist V. 17. Not because the cause why I rejoyce so much in your liberaltie and that I thus accept of it is not so much in regard of my selfe as in regard of you that ye 〈…〉 nding in the fruits of Gods grace he may double them unto you and give you a large and ample reward according to his holy promises V. 18. An odour namely an act most pleasing to God A terme taken from the ancient Sacrifices See Gen. 8. 21. Exod. 29. 18. V. 19. In glory these words may be annexed to the word riches as saying the riches of Gods glorious grace Rom. 〈◊〉 4. and 9. 23. Or with the word shall supply in glory that is to say powerfully and gloriously Or in everlasting glory By Christ namely by his communion Or by vertue of him V. 21. In Christ Iesus namely those that are members of Christ Or salute them in Christ. That is to say with a spirituall affection Rom. 16. 22. V. 22. Houshold whereof
which is hidden to flesh and blood and which God alone can reveale Matth. 16. 17. and in the exercising of which consisteth the highest and perfectest service of God V. 11. Their wives namely Bishops and Deacons wives V. 13. Purchase to themselves they make themselves fitting and worthy to be promoted to higher degrees in the Churches service Boldnesse the Italian Liberty for a pure life freeth one from the fear of reproaches and gaineth authority and credit with the hearers and generally a good conscience is alwayes bold In the faith namely in the preaching of Christian Doctrine V. 15. The pillar by whose ministery the authority dignity knowledge vertue and use of the truth of the Gospell ought to be preserved in the world and maintained against all errours contradictions and corruptions whereunto nothing is more adverse or prejudiciall then the vitious life of those that preach it V. 16. And without as in the mysteries and most sacred actions under the law and also in the false mysteries of the Gentiles there was a most exact purification required before they could be admitted to them much more is it necessary in the Gospell which is the onely holy and Soveraigne mysterie Of godlinesse not onely of ceremonies as Moses his Law nor of prophane superstitions as the Gentiles mysteries but a most holy and truely religious mysterie by which God is served in Spirit and truth God namely the everlasting Sonne of God true God with his Father hath taken upon him human nature and in it hath manifested himselfe unto the world for to be the true Messias and promised Redeemer who untill that time was hidden in Gods counsell and under his promises Justified fullie approved of before Gods judgement Seate as having perfectly fulfilled all righteousnesse especially in what belonged to his office of Redeemer and by that meanes was delivered from death and from all paines and crowned with deserved glorie Esay 53. 8. and besides plainely declared what he is against all the false judgements contradictions and calumnies of the World by his glorious resurrection Matth. 11. 19. Luke 7. 35 Rom. 1. 4. In the Spirit in the power of his Godhead by which he hath fulfilled his office Heb. 9. 14. the truth whereof he hath caused to appeare by his resurrection Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels being risen he caused the Angels first to behold the accomplishment of Gods promises and of the Worlds salvation which they fervently expected and desired Matth. 28. 2. Marke 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12. CHAP. IV. Vers. 1. THe Spirit the holy Ghost hath revealed this to the Apostles and Prophets under the Gospell In latter times namely in the time of Christianity which is the last age of the World after which followeth the everlasting estate of the Church Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World Seducing Spirits to false Doctors who shall boast of being inspired and sent by God See 1 John 4. 1. V. 2. Seared that shall have left all manner of feeling and motion of conscience as a cautery applied to some part of the body deads it and causeth it to fall See Rom. 1. 28. Ephes. 4. 19. Jude 〈◊〉 V. 3. Forbidding not absolutely to all persons but onely to some under pretence of greater holinesse See Col. 2. 22 23. From meats namely from certaine kinds of meats Which beleeve who onely have as they are Gods children right to make use of his goods and creatures whereas the wicked before God are onely usurpers of them V. 4. For every he gives a reason why he hath said this forbidding of meats to be a divellish thing Is good that is to say the use thereof in it selfe is pure and lawfull as touching the conscience before God V. 5. It is God by his Word and Ordinance hath declared the use thereof to be lawfull especially for believers who in Christ have gotten a new right to the creatures Psal. 8. 6. Rom. 4. 13. and besides the said use is actually sanctified by them by the religious acknowledgement which they make thereof to God by calling upon his Name V. 6. Thou shalt be thou shalt in effect shew thy selfe to be such a one Attained or which thou hast carefully followed V. 7. Fables vaine humane imaginations as if in outward austeritie in abstinences fasts which he cals disciplines and exercises of the bodie did consist true holinesse before God V. 8. Little seeing all the good that it can doe is but to tame the members of the body and their externall motions and actions 1 Cor. 9. 27. without sanctifying the heart and the inward part of man as lively faith and the love and feare of God doth See Rom. 8. 13. V. 10. For therefore of this infallible vertue of Gods promises made to true pietie the afflictions which I and all true believers doe voluntarily suffer are a verie good proofe for it were a greatfolly to suffer so much without any certaine hope The Saviour the preserver of mens naturall and temporall being in generall and especially of the everlasting and spirituall being of his children V. 12. Despise doe not thou give any occasion of having it despised but make it venerable by thy vertuous carriage in thine office In Spirit in holy zeale and in spirituall and heroicke motions and actions V. 13. To reading to the study and meditation of the holy Scripture To exhortation under this part and the following is comprehended the whole Evangelicall ministery V. 14. Neglect not exercise carefully thy calling of Evangelist revive manure and strengthen the gifts which thou hast received thereby Which was given thee God having declared thy vocation not by votes of humane or ordinary election but by propheticke revelation and expresse oracle signified to the Church by the Prophets See Acts 13. 1 2. 1 Tim. 1. 18. With the laying on not to adde by mans meanes any weight to the divine calling but onely for a signe of consecration and blessing Of the Presbyterie the Italian Of the Elders namely of the pastors and other guides of the Church V. 15. To all or in all things V. 16. Both save thy selfe thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of soules Ezek. 33. 9. and shalt hold on a secure way in thy calling to attaine unto eternall happinesse Phil. 2. 12. and shalt be an instrument of salvation to thy hearers Rom. 15 14. 1 Cor. 9. 22. CHAP. V. Vers. 3. HOnour have an especiall care of them as well to relieve such as are in want as v. 17. as also to employ such as are vertuous in the Deaconship That are that have the true qualities of the soule and vertues befitting Christian widdows and such as have no other helpe nor assistance vers 5 16. V. 4. But if I free the Church from this duty of maintaining widdows that have kindred able
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
conferred upon them by grace and is not their owne by nature and besides they can never have the full fruition of it in this life but do aspire thereunto by continuall progresse Cleanseth us this cleansing is shewed and felt by us by this undoubted triall of regeneration and sanctification the workes of the Sonne and of the Holy Ghost being inseparable and also by this progresse in holinesse the application of Christs blood is assured unto us for the remission of sinnes untill the end of our life Rev. 22. 11. V. 8. If we say the Gospell also teacheth us that during this life we are never quite without sinne whereby we have alwaies need of Christs blood V. 9. Faithfull for to obtaine the promises of forgivenesse and grace made unto those who with a true heart and lively feeling of their errors doe confesse them and by faith doe flie unto his mercie to aske forgivenesse for them And just that is to say benigne mercifull bountifull or loyall and just in keeping his promises See Rom. 3. 25. V. 10. We make him because that by his Law and word he redargues the whole world of sinne and in regard that his promises are but onely of grace and forgivenesse towards sinners and that they cannot produce their effect without confessing the sin whereby he that doth not confesse it makes them unprofitable as if they were false CHAP. II. Vers. 1. THe righteous whose perfect righteousnesse makes him exceeding acceptable to God to be our intercessor towards him and being imputed to us doth also gaine us his grace see Isa. 53. 11. Zeph. 9. 9. Heb. 7. 26. Eph. 1. 6. V 2. The propitiation namely the onely meanes and reason of it which is the other part of the office of Mediatour and the ground of the intercession Not for ours onely namely ours who beleeve already or those of the present Church Of the whole indifferently of all Nations and sorts of people that shall beleeve the Gospell V. 3. We doe know that is to say we have a certaine proofe that our faith in him is true if we be by his Spirit framed to new holinesse and obedience We know him namely by that lively and effectuall light which is nothing but faith John 17. 3. V. 5. The love that is to say Gods grace comes to its true marke and produceth its soveraigne effect as far as it may be in this world which is mans regeneration though it never be the absolute decree of perfection That we are namely in the spirituall state of our soules we doe subsist in his communion and being united to him by faith we live by his Spirit V. 6. He abideth namely that he is united to him in spirit and is engrafted into his body see John 6. 56. V. 7. No new namely concerning the holinesse of life He seemes to have a regard to that which some prophane and ignorant people did oppose that the first Apostles had more recommended faith and Christian liberty c. and not good workes so much From the beginning namely ever since the Gospell was preached The meaning is there was never any contradiction in the Evangelicall doctrin but according to severall occasions it hath been diversly dispensed against the Pharisees faith hath been exalted and against prophane Christians good workes have been pressed V. 8. A new that is to say though it be eternall in its substance yet it may be called new in respect of Christ who gave it and in respect of you that receive it of Christ in so much as he hath renewed the Law giving it towards his beleevers a new life and force by his Spirit to make use of it of you in that by him you have gotten that new quality of sonnes endowed with the Spirit of adoption to love the father and all the brethren in stead of the old qualitie of servants possessed with terrour without any bond of love neither towards God nor the one towards the other see Rom. 8. 15. 2 Tim. 1. 7. The darknesse there is a new day risen in Christ by whom all things are made new in the light of truth grace and power of the Spirit in stead of the former darknesse of ignorance of sinne of the curse and confusion of the divels Kingdome V. 9. Is in darknesse hath no part in this saving light but lieth still in the darknesse of his naturall corruption V. 10. He that loveth that is to say by true love the beleever keepes himselfe in the fruition and use of this divine light without renouncing it or putting it out in himself whereby he is alwaies securely guided in the course of his vocation without any danger of ruine V. 11. Is in darknesse that is to say he hath forsaken the light and hath againe engulsed himselfe in his former darknesses in which he goeth wandring all his life time after the lusts of it without any upright end or any direction of happinesse V. 12. Little children this is spoken to all beleevers Because your and therefore you are so much the more bound to the gratefulnesse of true obedience and you have the gift and power of being so by meanes of the remission of your sinnes For his Names sake even for the love of Christ himself such as he hath made himself known to be by the Gospel V. 13. Fathers now he distinguisheth the beleevers according to the diversity of their ages applying to each age the spirituall benefits correspondent to their properties in this life as the knowledge of ancient things which are past is befitting old men the strength for warre is sitting for young men Young children should know their fathers and mothers and cleave to them and shunne strangers Him that is namely the true everlasting God O Christ likewise everlasting as well in his essence as in his office and vertue Overcome the by faith which unites you with Christ and so makes you partakers of the benefit of his victory upon the divell John 16. 33. 1 Cor. 15. 57. 1 John 5. 4. and besides you follow the remainders of this victory in your selves Rom. 16. 20. Eph. 6. 11 13. V. 14. Abideth that is to say is strongly rooted in him by a lively faith V. 15. Love not have not your heart setled upon worldly things and doe not take in them the full content of your soule Love having these two properties the one to unite the lover to the thing beloved the other to produce in him a content and delight in the possessing of it make use of them as of instruments and be at all times prepared to leave them Unlesse by the world he meane all things which are contrary to Christs spirituall and heavenly Kingdome The love he cannot say that he loves the father because that Divine love cannot be divided no more then love in matrimony V. 16. Of the flesh he seemes to meane their irregulate desires whose roots and provocations are in the nature of man as gluttony lust
c. Of the eyes this other kind may have a relation to the desires of the will as covetousnesse ambition c. and generally to all motions of the soule to singular objects which are presented unto it by the eyes the true brokers of concupiscence V. 17. The lust thereof namely all the objects and baits of it all the delight that man takes therein Abideth that is to say hath everlasting life and happinesse V. 18. The last time not onely the last age of the world which is called time in the Gospell Heb. 1 2 but also the beginning of the last part thereof which is foretold by the Scriptures full of heresies apostacies confusions and the Kingdome of Antichrist which began to be framed even at that time 2 Thes. 2. 7. 1 Iohn 4. 3. Have heard this doctrine being commonly taught by the Apostles 2 Thes. 2 5. Antichrist that is to say a principall adversary of Christs and head of the rebellion and apostasie against his doctrine and spirituall Kingdome with usurpation of absolute command wherin consists the absolute property of Antichrist above all other fals Doctors hereticks Antichrist fore-runners of that chiefe on who did seeke out the way for him authours of heresies and heads of sects and schismes in the Church V. 19. They went out that is to say they have separated themselves from the communion of the Church Jude 19. Of us namely true members of the Church by a lively faith and consequently chosen by God which can never be cut off from Christ nor fall totally from the faith Matth. 24. 24. John 6. 37. and 10. 28 29. Rom. 8. 28 29. 2 Tim. 2. 19. V. 20. An Unction that is to say the gifts of the Holy Ghost by which God hath consecrated and sanctified you to himsefe as anciently Oyle was a signe of consecration and blood of expiation Exod. 30. 25. From the holy one namely from Christ who hath in himselfe the fulnesse of all the graces of the Holy Ghost and is the spring and dispenser thereof to his beleevers Psal. 1 33. 2. Dan. 9. 24. Ye shall know the Italian ye know you are enlightned and instructed in all the parts of heauenly doctrine necessary to salvation and in a sufficient degree to keep you from such seducers V. 21. Ye know it and by the knowledge which you have thereof can discerne a lie which is quite contrary to it V. 22. Is the Christ the promised Redeemer the Sonne of God come in the flesh Is Antichrist that is to say his consederate in the sinne of fighting against Christ in his owne person and office That denieth not onely because that the Father and the Sonne are one simple and pure and indivisible Essence but also because the Father doth not manifest himselfe to salvation but onely by his Sonne Matth. 11. 27. John 1. 18. V. 24. If that which that is to say by meanes of perseverance in the pure faith of the Gospell you shall remaine united to Christ and by him to the Father the fruit of which union is everlasting life V. 26. That seduce you doe tempt you and force you to doe it V. 27. Of Him namely of Christ verse 20. That any man namely that any man give you the first lights and fundamentall beginnings of the Gospell the Holy Ghost having already imprinted them in your hearts but you need onely to be warned and exhorted to persevere Ye shall abide or ye will abide that is to say I am perswaded that you will persevere In him namely in Christ. V. 29. That he namely God Is borne that is to say he shews that he is truely regenerate to his Image Eph. 4. 24. 1 Pet. 1. 4. 1 Iohn 3. 7. CHAP. III. Vers. 1. WHat manner of love namely what benefit of pure and infinite love Rom. 5. 5. That we namely that by his adoption and by our regeneration to his image we are made his children so that this title and honour doth truly belong unto us Knoweth us not that is to say all the multitude of unbeleevers and enemies of God cannot judge rightly of our state but reprove condemn and hate us V. 2. Now are we even at this time we have right as children of God John 1. 12 but the full fruition of our state and of our fathers goods is reserved for the life everlasting When he namely Christ our head Be like namely in glory and happinesse but with a difference between the head and the members For we for then he shall fully communicate himself unto us and shall give us ability to receive him in cleer knowledge in fruition of presence and in perfect apprehension union love c. V. 3. And every man because that the onely way to come to this conformity of glory is the conformity of holinesse in this life Mat. 5. 8. Heb. 12. 14. V. 4. Transgresseth also makes himself guiltie before God as a breaker of his Law whose force remaineth firme for ever by an invariable rule of justice which seems to be spoken against prophane men who under the shadow of being freed from the curse of the Law by Christ imagine themselves to be freed from obedience thereunto and that they ought not to be judged by it 2 Pet. 2. 19. Jude 4. V. 5. That he namely Christ. Take away not onely he should purge the errour by his blood and should cancell the bond but that he should likewise anihilate the strength life and empire of sinne by his Spirit Rom. 〈◊〉 6. whereby whosoever doth again give himselfe to sin renounceth Christs benefit which hath these two wholly inseparable parts No sinne whence follows that he can have no conjunction with the wicked and that his Spirit is contrary to sinne and that to imitate him we must abstain from sin V. 6. Abideth is united to him by a lively and sound faith and perseveres in this union John 15. 4 5. Sinneth not resisteth sin and doth not give himselfe over unto it and takes no pleasure in it but studieth holinesse and uprightnesse see 1 Iohn 1. 8 9. Hath not hath no true and lively knowledge nor apprehension of him V. 7. Isrighteous doth truly shew that he is justified in Christs blood and sanctified by his Spirit bringing forth the fruits of a new life V. 8. Is of the devill is his childe in similitude of malignity which the devill hath stirred up and as one should say ingendred in him and foments and nourisheth it up From the beginning presently after his creation or from the beginning of the world Destroy that is to say annihilate the kingdom of sin in his beleevers V. 9. Doth not commit see upon vers 6. His seed namely the power of the holy Ghost and the word of God apprehended by faith which are the means of his regeneration by which he is alwayes enlightned governed and stirred up to holinesse and sinne is beaten down and mortified Cannot sinne he cannot absolutely fall again under the kingdom of
the Holy Ghost See Iudg. 6. 34. THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT IOHN Argument SAint Iohn holds the last placâ— amongst the Evangelists for having lived longer then any of the rest and longer then any of the Apostles he â—et the lâ—st hand o this divine structure of th Gospells adding many heads of doctrine and History necessary for the accomplishment of the worke and for the fâ—ll instruction of th Church not standing to epâ—aâ— such things as were sufficiently sâ—t downe by the other The ancient and common beli fe hath b ene t a he writh Gospell chiefly upon occasion of certaine Heretickes K 〈…〉 nthians â—bionites and the like who even at that time â—id d ny the God-Head of the everlasting Sonne of God Whereupon he also more cleerely and powerfully then the rest hath taught and established this doctrine which is the first ground and foundation of the Christian faith and Church And thereupon he makes his first entrance with a sublime declaration of the eternall generation of the Sonne of God whereas others have begun with hâ— humane conception and birth And in the sequell hee observes such a stile that whereas the others doe set downe a great number of our Saviours deeds and actions by way of Narration hee chuseth out a lesser number of the most noted ones adding thereunto almost in every place divine Sermons of Christs upon severall heads of faith which have a mysticall correspondency with the said actions And whereas others have gathered together the most common doctrines of our Saviour Saint Iohn hath undertaken to unfold the highest and the most mysterious ones And therefore hee hath beene in comparison of the rest called by antiquity the great flying-Eagle Among these mysteries hee sâ—tts downe foure principall ones The first is that of the most holy Trinity of the unity of the divine essence and of the distinction of the persons of the order property and operation of each one of them especially in the worke of redemption The second is that of the Sonne of Gods Incarnation and assumption of humane nature established in this union of the two natures head of the Church and author of the salvation of it which hee having fulfilled in his owne person hee applies and communicates it really unto the said Church by his word and by the sending of the Holy Ghost unto it to remaine with it for ever The third is that of the mysticall union and communion of all his beleevers with him to bee regenerated by his Spirit and to live subsist grow and bee nourished and bring forth fruit in him as lively members of his body The fourth is that of the blessed resurrection of the bodies of the elect by vertue of the foresaid union and to the likenesse of Christs resurrection to live with him for ever in celestiall glory and happinesse a title which he hath gained for them and is gone to take possession thereof for them In the proposing of these doctrines our Saviour hath alwayes met on the one side with the Jewes malignant and obstinate contradictions And on the other side with great ignorance grossenesse and incredulities of his owne Disciples But as he hath severely redargued and convinced the first So he hath lovingly endured and charitable instructed the other strengthening them by diverse exhortations and promises especially by the promise of sending the Holy Ghost unto them who would reduce into their memories his doctrine and enlighten them in all truth of which they were not as yet capable and should sâ—ale it in their hearts and make them preachers and faithfull witnesses thereof over all the world To all these parts Saint Iohn hath added as it were for a conclusion the most servent and effectuall prayer of Christ to God his Father for the accomplishment of the Apostles and all the Churches salvation in his person and for the safeguard preservation sanctification and perfect union of it in him untill the end of the world A true portraiture and summary of the perpetuall intercession which he makes for it in heaven Finally one may say that this Gospell is as it were the soule and the spirit infused into the body of the history gathered by the others CHAP. I. VII 1. IN the beginning namely before the foundation of the world when there was neither time nor temporall things but onely eternity the Sonne of God had then his eternall being The word a terme proper to S. John Iohn 1. 14. 1 Iohn 1. 1. and 5. 7. Rev. 19. 13. to signifie the Sonne of God either in regard of his being wherein being one in essence with the Father and distinct from him in his person he doth outwardly represent him perfectly as the word expresseth the thoughts and conception of the soule Or be it in regard of his personall property of operating as it were by way of word laying open the counsell of God Psal. 2. 1. and putting it into execution by his almighty word that is to say by the power of his will set forth outwardly And that as well in the creation of the world as in the law and in the Gospell whereas the Father operates by way of hidden councell far from the worke And the holy Ghost by way of internall vertue and resident in the worke Or be it in regard of his office being his Fathers interpreter and messenger by the Gospell Iohn 1. 18. Heb. 1. 1. whatsoever it be it appeares that S. Iohn hath taken this name from the custome of the Hebrewes who by the word of God did meane God himselfe manifesting himselfe and comming as it were out of the places where his glory lay hidden by some notable operation Was with hereby is noted the distinction of the sonnes person from the fathers person Was God that is to say equall with the father in essence and in glory V. 2. The same that is to say the Son of God before the creation of the world did retaine himselfe as it were within the center of his glory and Blessednesse which he hath common with the Father Iohn 17. 5. without producing himself by works or words V. 3. By him nor only as by a joynt cause co-operating with the Father but also according to his personall property operating by the next and immediate application of his action Without him this seems to be added to shew that the Son creating the world hath made it in the unity of the essence and in the communion of the will councell and vertue of God the Father who must alwayes be acknowledged to be the well-spring and beginning of every thing operating in his Son and by him V. 4. In him that is to say he hath not onely created all things but doth also maintaine and preserve them in their being See Acts 17. 28. Col. 1. 17. Heb. 1. 3. And the life that is to say the same that is the spring of the being and life in other creatures had conser'd a
singular gift upon men in the first creation namely the gift of reason of knowledge and of wisdome to know God and serve him V. 5. The light that is to say this first originall light being ecclipsed and almost extinguished by sin the Son of God who was the author of that light did not cease from enlightning men many wayes by workes and by the word to make himselfe known unto them but mans inward darknesse could not comprehend any thing thereby to salvation and life even as the eye which hath not his inward light seeth nothing in the outward light V. 6. There was that is to say that divine light being so extinguished the Sonne of God himselfe came into the world to light it againe by the Gospell whereof Iohn Baptist was the first Preacher V. 7. For a witnesse to give me a certaine knowledge of it and to maintaine it against all doubts and contradictions upon the certainty that one might and ought to have as well of Iohn the Baptist his person as of his vocation and calling as well by the prophecies as by the cleere divine proofes which accompanied him See Heb. 3. 5. Of the light namely of Christ the spring author of this celestiall light Iohn 8. 12 9. 5 12. 46. Might beleeve might be induced and prepared to beleeve the Gospell V. 9. That was here the discourse concerning Iohn is interrupted untill the 15 vers for to set down the differences and preheminences of Christ above him who was but a witnesse and a guide Lighteth that is to say infuseth and preserveth in men some sparkes of that first light by the gift of understanding reason and knowledge Rom. 1. 19. which Iohn could not doe V. 10 He was even from the creation he hath alwayes been present in the world in power and in perpetuall action V. 11. He came he hath even from the beginning alwayes manifested himself unto his Church which is as it were his own house but he hath often times been rejected thorow incredulity and rebellion V. 12. As many another prerogative of Christs who hath conferred upon all beleevers the effect and vertue of the spirituall adoption of which Iohn did onely administer the signe and Sacrament in his baptisme The power or dignity and excellency V. 13. Noâ— of blood they are not such by any natural generation Of the will of man neither have they made themseves such by any act disposition or motion of their owne proper humane will Of God by the power of his Spirit and the image of the heavenly Father V. 14. Waâ— not by any way changing himselfe but by assumption in unity of person See Heb. 2. 16. Made to shew the disterence between his eternall generation as he is the Son of God and of his creation and â—raming in time as he is true man See Rom. 1. 3. Gal. 4. 4 Flesh that is to say a humane creature in the state of an animall and corporall life with all its infirmities wants often intimated by the word flesh 1 Tim. 3. 16 Heb. 2. 14. and 5. 7 And dwelt he conversed in the world and there did accomplish his vocation We beheld namely we Apostles have seen many beames of his majestie and divine power in his workes and miracles and especially in his transfiguration Mat 17. 1 2. 2 Pet. 1. 16 17. Of grace this may bee understood of the gifts of the holy Ghost of which Christ was full as well in the understanding whose perfections are all comprehended under the truth as also in the heart and active part whose endowments go all under the word of grace Luke 2. 40. Or of his effects towards men working in all manner of mercy and benignity and teaching in truth Or also verifying by the accomplishment all the ancient promises of grace V. 15. Cried when Christ presented himselfe before him and he by divine inspiration knew him Applying to this particular person all that which he had alwayes spoken concerning the comming of the Messias He that though I was made manifest to the world before him Yet he is beyond comparison greater then 〈◊〉 in dighity office and power of operation being true eternall God V. 16. Have a'lwe words of the Evangelist in sequell of the fourteenth verse The meaning is he is not onely full of the said gifts in his owne person but hath been as a spring thereof to all beleevers who participate thereof by faith And grace that is to say we are received into Gods grace by the grace and love of the father towards Christ our Mediator Rom. 5. 15. Ephes. 1. 6. by which also having established him head of the Church he distributes to every one of his members a portion of his gilts V. 17. For the law Christ alone can bestow the foresaid benefits for they cannot be obtained but either by the law or by Christ Now Moses and the law doe indeed set downe what the will of God is and the righteousnesse of man but they doe not give the power of fulfilling of it for to obtaine Gods grace and do set forth the figures but they do not produce the effect but Christ hath done both the one and the other V. 18. No man no man of himselfe hath accesse nor communication of knowledge nor of grace with God but onely by his Sonne who in his person is the lively and perfect pourtraiture of the Father Iohn 14. 9. 2 Cor. 44. Colos. 1. 15. Heb. 1. 3. and by his merit and intercession makes him propitious and communicable to man Which is â—n who is intimate with him to know him perfectly And most deere unto him to be a mediator of grace and pardon V. 21. Elias who they did imagine should come in his own proper person by the passage of Mal. 4. 5. evill understood Mat. 17. 10. That Prophet soretold of by Moses Deut. 18. 16 wh 〈…〉 they beleeved to be some other besides the Messias See Iohn 6. 14. and 7. 40 41. V 24 The Phar sees this seemes to be noted to show that like great Doctors they were not satisfied when they had done theiâ— message but they did also fall a questioning with â—ohn that did use baptisme to the contempt and as it were in emulation of so many religious washings appointed and observed by them V. 25. Why by what authority dotst thou bring in this new Sacrament and what vertue can it have being administred by thee who hast not so high a calling as those great persons which are foretold in Scripture that they shall powre out the waters of grace promised by the Prophets V. 26. I baptize I am the Messias his minister who is already come in the world though he be not yet manifested and by his authority I doe that which I do and upon him depends all the spirituall vertue whereof I dâ—pence nothing but the outward signes v 33 V. 28. Bethabara it is thought to be the place mentioned Iudges 7. 24. and it should seeme that