not by the Law of the Romanâ— which did forbid all Romans and Greekes to become professed Iewes Verse 28. But Paul who it is likely wâ—â— iâ— some Chamber with many other prisoners and the doâ—res being opened hee might perceave by the Moone shine or otherwise what the prison Keepes did without but hee having no light could not see within Ver. 29. Sprang in he being secretly inspired to acknowledge that the miracle happened for the Apostles sakes Humbleth himselfe before God in their persons seeking to have part in that salvation whith hee might have heard say that the Apoâ—â—les did teach V. 35. The Magistraâ—eâ— it is uncertaine whence this instinct might come unto them but peradvâ—â—ture the earth-quake and opening of the prison doores was noised abroad in the Citie whereupon they might have some remorse perceâ—ving the Apostles to be divine men and Gods messengers Ver. 37. Being Romans that have by our birth place the right of being Roman Citizens Now by the Roman Lewes a Citizen of Rome could have no bodily punishment or â—orture inflicted upon him by the Magistrates of Provinces Let them come Paul doth not desiâ—ehere any satisfaction for himselfe nor any worldly honour but a publike acknowledgment of his innocencâ—e for the glory of God and advancement of the Gospell V. 39. Besought them or did appeare and miâ—igate them with good words To depart for to avoyd popular tumults V. 40. Comforted or exhorted them CHAP. XVII Vâ—â— 4. DEvout Greekes Prâ—selytes who had embraced the â—ewish Religion all but 〈◊〉 V. 5. Of Iason in whose house Paul and Silas lodged V. 9. Securitie to come and answer whensoever they should be called V. 11. More noble free and loyall Iewes in following the word of their God and endeavouring to obtaine the reward of their faith and the effect of their expectation being not degenerate thorow incredulitie nor gone astray from right judgment thorow the filthy passion of envie Ver. 12. Greekes gentile Proselytes V. 14. As it were and in the meane time going by land to Athens to avoyd the ambushes and provide for their owne safeties V. 19. Aâ—eopaguâ— Namely was Mars his Hi'l for so was the Palace called where the Athenians held their Senate Where Paul was brought either to be examined concerning this new Religion or only to â—eed the curiositie of those people V. 21. For all the this is intermixed to shew the reason why there was such a great concourse of people came thither by reason of Paul V. 22. I perceive this is spoken by the way of a milde insiâ—uation to avoyd offence and obtaine audience though indeed all your Aâ—henian customs and rites were but only superstitions and Idolaâ—â—ies V. 23. An Altar many Authors make mention of this inscription whereof the cause and originall is very uncertaine Peradventure it was to make even the strange Gods propicious to them Paul makes use of it onely to shew them that they had no cause thus absolutely to reject his doctrine and the God which he preached unto them under the pretence of an unknowne Noveltie V. 24. Dwelleth not he is an infinite spirit and â—â—lleth heaven and earth is not circumscribéd shut up in any certaine place as Idols are and is the Author of all good of which he makes men paâ—takers and receaves nothing of them for himselfe Nor requires any thing for all their dutie but that man should acknowledge and worship him in spirit and in truth V. 26. Of one blâ—ud of the same stock and race of Adam that as God is one and all the generation of man is but one all without any distinction of nations may tend to one end namely to know him and serve him Hath determined though hee hath appointed severall times for mens births and appointed them severall places for their abode yet are they all of one generation and therefore ought not to have particular Gods for every nation and province after the Pagan manner but one only universall one Creator of all V. 27. That they the end of man even since thorow sinne hee lost his first light of the knowledge of God ought to be to employ that little naturall light which hee hath remaining to observe and take notice of the markes and trackes of Gods Nature in his workes to serve him according to it and not runne a stray after Idolatry See Rom. 1. 19 20 23. Ver. 28. In Him thorow him and thorow his vertue which hee continually infuseth into his creatures for to maintaine them in their being Col. 1. 17. Heb. 1. 3. As certaine Namely as Aâ—atus a Greeke Poet. See 1 Cor. 15. 32. Tit. 1. 12. to shew that by naturall discourse many heathens had knowne Gods Image in their owne soules Whereby they mightraise themselves to that point to know that hee was an eâ—erlasting and infinite spirit 〈◊〉 and therefore can not bee represented by corporall and corruptible things nor be served in them V. 30. Winked at borne with men looking not after them to destroy them for their horrible Idolatries V. 31. By that man namely by Iesus Christ whom Paul nameth by his humanity peradventure regarding the Gentiles incapacity to apprehend the mystery of the Trinitie and incarnation and not to confirme them in the opinion of the multiplicitie of Gods Ver. 34. Areopâ—gite a Senator or judge of the Areopagus CHAP. XVIII VER 2. IEw who was already converted to the Christian â—aith whereof notwithstanding wee finde no mention made elsewhere In Pontus a province of Asia Claudius the Roman Emperor Ver. 3. Tent makers which in those dayes were made of leather V. 5. Was pressed had an extraordinary and vehement motion of Gods spirit those holy men having many severall times and degrees of divâ—ne inspirations and raptures V. 6. Your bloud let the cause of your perdition be imputed to you alone See Ezek. 18. 13. Ver. 7. Thence Namely out of the Synagogue And entred to preach the Gospell and keepe the assemblies of beleevers without removing his habitation from Aquila his house according to Christs Commandement Matth. 10. 11. Worshipped was a Proselyte and a devoâ—â— man V. 13. To the Law Namely of Moses which is the Law of our Nation according to which Law the Romans permit us to live and governe our selves and to judge those that are of our Nation V. 15. And names he seemes to have a relation to that the Romans beleeved that the Iewes worshipped a meere name Because that having no corporall figures of the Deitie they held the great essentiall Name of God in great reverence which therefore they also kept secret and did forbeare to utter As if Gâ—llio should say you 〈◊〉 worship one name and the Christians another a conceipt and words of an ignorant and prophane man V. 17. The Greekes Namely the Gentiles and it is likely that to favour those of their owne Nation who had haâ—houâ—ed and protected Paul against the Iewes they undertooke to bee revenged upon them with deeds assuring themselves
hee wipes of this scandall shewing how that Gods promises were neverthelesse firme towards them to whom they were destined by him at the first in his secret counsell namely to all true Israelites in spirit created and framed by him to bee his true people Aud that therein appeared Gods Soveraigne power to be adored with all humilitie in chusing from everlasting and saving in his due time those which were acceptable unto him from amongst the whole masse of humane generation which was corrupted and lost in Adam Leaving the rest to the rigour of his justice against their sinne brought up to a fulnesse in many by a voluntary and obstinate refusall of the remedy of his grace Whereby the one have no reason to complaine of Gods justice nor the others to extoll themselves thorow pride Seeing that lying in the same perdition they are delivered out of it thorow meere mercy And therefore hee exhorteth the Gentiles who are called in stead of the Iewes to a deepe humilitie perseverance and holy use of Gods grace And on the other side he comforteth the Iewes because that even from that time God verified his promises towards many of them called and converted to the faith and would at his appointed time restore and bring againe the whole body of the Nation together with the Gentiles into the possession of his covenant Then he goeth on to exhort to Christian duties as well towards God as in themselves and towards other men brethren or enemies Princes and Magistrates weake members of the Church in knowledge and faith especially concerning the use of Mosaicall ceremonies concerning which there were great contentions and scandalls in the Church in those dayes And in conclusion he recommends them to the grace of God and himselfe to their prayers CHAP. I. VERSE 3. WHich was made namely in his humane nature which is a meere creature and was assumed by the sonne of God in unity of person see Joh 1. 14. Gal. 4. 4. V. 4. declared as by asolemne and soveraigne sentence Psalm 2. 7. to be the true sonne of God against all false judgments calumnies contradictions and doubts of the world Luke 1. 35. 1 Tim. 3. 16. According to namely according to his divine nature called Spirit 1. Tim. 3. 16. Heb. 9. 14. 1 Pet. 3. 18. which was before covered under the infirmity of the flesh but in his resurrection and after it manifested and shewed in power of divine glorie by effects which we are in altogither to bee admired V. 5. Grace namely this singular gift of beeing his Apostle Or the guifts necessarie for so eminent an office for obedience to cause the Gentiles to Submite unto and receive the Gospell by faith thorow which Gospell Christ raigneth over men all nations namely the heathen ones whose Apostle especially Saint Paul was acts 9. 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name the Italian by his name to cause him to be acknowledged Or by him in his name by his authoriie and comimssion V. 6. Called manifest ye are paraâ—rkers of his covenant and members of his Church by his word directed to us and made effectuall by his spirit V. 8 Through Jesus Christ who is the means of this great good for which I give thankes and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him the whole amongst the church Scattered overall the world V. 9. With my spirit the Italian in my spirit namely in my soul which is as it were the spirituall truth in which God is served by beleevers Or with my spirit that is to say with mine heart and intimate affection V. 13. That I might have that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie and the salvation of his Church V. 14. Debâ—our namely bound by mine office of Apostle to procure the salvation of all men and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power without any destinction of nations or conditions V. 16. The power namely the only most effectuall means to save man so he have faith in Christ who is therein proposed whereas man in his owne nature was not sufficient thereunto Rom. 5. 6. and the law of God it self was weak through the flesh Rom. 8. 3. to the Jew to which nation the Gospell was first to be preached See acts 13. 46. to the Greek under this name are comprehended all the Gentiles whereof the greatest part and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue V. 17. For therein is the he proves that by the Gospell man obtaines life and salvation namly because it presents unto 〈◊〉 the onely meanes and cause of life namely the true righteousnesse which is Christ imputed to man through grace and imbraced by him by a lively faith whereunto Habakuks saying hath a relation who attributing the meanes of obtaining and professing a spirituall life unto faith doth consequently also attribute unto it the meanes of obuining righteousnesse which is the onely cause of the said life Gal. 3. 26. So that faith vivifieth in so much as it justifieth Now this righteousnesse is called Gods righteousnesse because he is the supreame Author of it having appointed his sonne who was true God for to fulfill and acquire it and that hee out of his meere grace bestoweth it upon his elect and accepts of it for their absolution and that it alone can subsist before his judgement Dan. 9. 24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy Rom. 3. 26. From saith that is to say more and more according as the faith increaseth and groweth strong so it doth more and more enjoy the benefit of this righteousnesse Or the revolution of his righteousnesse is receaved by a continuall act of faith which never ought to cease unall it be come to its fulnesse and accomplishment in the life everlasting V. 18. For the he proves that men have need of this imputed righteousnesse for to bee ssved because that of themselves they are all unrighteous as it appeareth by Gods evident judgements upon all mankinde From Heaven as from the throne of his justice Seeing the effects thereof can no way have a relation to inferior causes or evidently as comming down from heaven Ungodlines and unrighteousnesse these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth namely all that light knowledge of God and of his nature judgment and will as hath remained in them after sinne ver 25. See Rom. 2.
8. Ver. 19. Because hee proveth that there is yet truth that is to say knowledge of God in man after sinne May be namely by the naturall light of humane understanding without the supernaturall illumination of the Holy Ghost Is manifest is evident enough or plainely knowne Hath shewed it 〈◊〉 into the soule those naturall lights and originall knowledge which are not acquired but borne with man Ioh. 1. 5 9. V. 20. For the he set downe what things appertaining to God may be knowne and how they may bee so As for the first they are not his grace and his other gifts of the Gospell but onely his God Head or nature in it selfe spirituall eternall infinite and his power and other vertues by which hee operates in the order of nature As for the second it is not by revelation of his word nor much lesse of his spirit but by his workes that is to say by a discourse which man makes and a consequence which he draweth from the creature to the creator that he is the Author of them all and that he hath all the good of them in eminencie not being in them as a part nor being defiled with their imperfections or vices From the Creation whereby he sheweth that this gift of naturall light is generall to all men being in them by meanes of the generall creation and not thorow any speciall grace and besides that it remained in man after sin Are clearely seene that is to say they are cleare and evident if man will make use of that gift of light and understanding So that they This light is not sufficient to salvation but God hath left in man that if hee through negligence doe not make use of it or through perversenesse withstand and violate it he may be justly condemned V. 21. When they knew namely in the aforesaid manner Became vaine they have lost all manner of true conceipt soundnesse of judgement and true ayme forsaking the guide of that light especially in matters concerning Gods service and true Religion Foolish having rejected this light instead of it there came in a thicke darknesse of false opinions blind imitations popular and inveterate errors of absolute wills and straying understandings which are the true beginnings of the introduction and maintaining of Idolatry V. 22. Professing themselves though they were puffed up with the conceipt of great worldly wisedome yet they were really fooles and men of no understanding Ver. 23. And changed they have at their pleasures represented that glorious God under base and unworthy shapes of creatures attributing unto them divine worship and honour Now the sinne of Idolatry is here mentioned as common to all Nations V. 24. Wherefore he goeth on in shewing how the second Table hath bin broken by an overflowing of vices to which God hath given over mankind to punish them for the abuse of his service Gave them up as they have dishonoured God by Idolatry so God hath laden them with ignominy leaving them in the power of the uncleane spirit to drive them onto all manner of filthines See Psa. 81. 12. Act. 7. 42. Now he toucheth those grievous sins of abominable lust as being common amongst the Heathens and especially amongst the Greekes and the Romans who in outward appearance had more knowledge and civilitie then other Nations and yet were drouned in Idolatry and such kindes of wickednesse Ver. 25. The truth that true light and naturall knowledge though it were unperfect and had not any saving power verse 18. Romans 2. 8. Into a lye namely into false opinions and voluntarie errors Ver. 27. Error namely of their straying from Gods true worship V. 28 To retaine God in by pure worship and other religious acts To a reprobate namely to a rage of a straying judgement and an unbridled desire and will to doe evill as their will is whom God hath quite given over to the evill spirit V. 30. Backbiters or secret detractors or tale-bearers V. 32. The Judgement Namely his Law according to which hee judgeth man which is partly knowne by naturall understanding and apprehended the conscience which are the two parts that have remained most entire in man since sin Have pleasure that is to say they approve of them and praise them Psalme 10. 3. and 49 18. which is the very fulnesse of sinne and a malice like unto the Devils malice who takes a pleasure in sin as it is sinne and draweth others unto it without the baite of a false seeming goodnesse and pleasure of the sence which transporteth and blindeth man in his owne sinnes CHAP. II. VER 1. THerefore this wickednesse of mankind is universall and therefore though there be many who are outwardly wise and vertuous and reprove others and many Magistrates and Law-givers that punish misdeeds yet they all have the seeds of the same vices in themselves which do oftentimes breake forth whereby all their wisdome and righteousnesse serveth for nothing but onely to condemne them and have as much need as any of the rest to flie unto the only righteousnesse of the Gospell seeing their owne righteousnesse is but a maske and false outward shew Dâ—est the same though peradventure not so violently nor openly but more staidly and circumspectly V. 2. According to truth without any respect of that externall lustre of professing a laudable life but severely examining the heart and the workes which proceed from thence V. 4. Despisest thou that is to say art thou care lesse of employing them to their right use which is to give thee time of repentance but doest thou contrariwise prophane them makikg them an occasion of confirming thee in evil as it thou shouldest never bee published because thou art so long forborne Now being the Apostle speaketh also of men who are under the Law of nature and have no light of Gods Word nor no vertue of the regenerating spirit without which there can bee no true nor saving conversion to God Wee must imagine this repentance to be spoken only of the disciplinarie repentance and externall cessation from the most grievous sinnes and of the change of vicious acts and customes into such as are morally honest and laudable V. 5. Wrath punishment which shall bee fully powred out at the last judgment Ver. 7. Patient continuance with an equall and constant tenure of righteousnesse and holinesse according to Gods Commandement Deut. 27. 26. Which is spoken to taxe those wise and righteous worldly men who oftentimes runne out into great wickednesse Now the Apostles intent is not to say that everlasting glory may be obtained by workes after sin for none doth so persevere in obedience and therefore they are all under the curse Gal. 3. 10. but hee would only set downe what the covenant of the Law is when it is observed or broken V. 8. Contentious Kicking and striving against Gods Iustice Hosca 4. 4. especially by objecting and alleadging of their own righteousnesse and externall discipline which is the propertie of hypocrites of whom the
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
THE PORTRAICTVRE OF THE REVEREND Mr Iohn DIODATL Minister of Gods Word in Geneva 〈◊〉 66. Anno 1643. Reader looke well on DIODATL more Vppon the Golden worke he stands before Lost in the Scriptures Labyrinth thy minde Should snare and lose it selfe heer thou mayst finde A Clue that will through each mysterious storie Lead thee from earth vp to the throne of Glorie Wher thy well-guided soule shall once meet his Whoe heer directs thee to eternall bliss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PIOVS Annotations Vpon the Holy BIBLE Expounding the difficult places there of Learnedly plainly By the REVEREND LEARNED and Godly Diuine Mr Iohn DIODATI Minister of the Gospel and now living in Geneua LONDON Printed for Nicolas Fussell 1643 Pious Annotations UPON THE HOLY BIBLE Expounding the difficult places thereof Learnedly and Plainly VVith other things of great importance By the Reverend Learned and Godly Divine Mr. IOHN DIODATI Minister of the Gospell and now living in GENEVA IT is Ordered this 11. of Ianuury 1642 by the Committee of the House of Commons in Parliament concerning Printing that this Exposition of the Book of the Old and new Testament be printed by NICHOLAS FUSSEL Stationer IOHN WHITE LONDON Printed by T. B. for NICHOLAS FUSSELL and are to be sold at the Green Dragon in St. Pauls Church-yard M. DC XLIII To the Reader Good Christian Reader KNowledge how little soever esteemed in this our age is the glory of a man Divine knowledge of a Christian that of the Word of God of Sacred Scriptures is most sublime and which makes a Christian happy to Salvation Now although humane learning be highly to be countenanced and advanced as directing and furthering us for a right understanding of Holy Scriptures wherein all kinds of learning even through all Tongues Arts and Sciences are more or lesse in every book or chapter thereof to be made use of as being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that knowledge necessarily required before we can give any certaine interpretation of any text Yet the one is of far greater transcendency than the other the brick and straw of Egypt is in no case to be compared with the Gold and Silver vessels of the Temple The rich houshold stuffe that was borrowed thence and placed in the Tabernacle was but of small estimation in respect of the riches and glory of Salomons house So likewise the instructions Divines borrow from the Heathen and humane Learning are found light in the ballance while compared with the abundance and high value of those golden precepts contained in sacred Scriptures This is the knowledge which fully understood and conscionably practised is or should be the maine and principall end of every true Christians endeavours For the written Word of God I meane not the Shell or out-side of a bare literall sense there is more in it but the inside and kernell of a true spirituall meaning therein comprised is a masse of infinite delights affording extraordinary sweetnesse to every soule curing the griefes of heart clearing a breast full of doubts and perplexities Here the ignorant may be instructed the wanderer reduced the disordered reformed the cold or Laodiccanlike Christian inflamed and by Gods grace farther illuminated 'T is as it were an earnest-peny for our future happinesse snatching us from the gates of death and hell and leading us to a full eternity Which things premised being fully weighed and examined how ought our heads and hearts be employed these through our honest intentions and devout affections the former by our studious endeavours wholesome directions and pious consultations with all the care and diligence imaginable not sparing any cost or charges when we may arrive in the end by such meanes to 〈◊〉 see the face of God with joy Whereupon finding the Authour of this elaborate worke fully fraught with such serious thoughts such pious meditations as tend wholly to the glory of God and the Readers good the benefit whereof we ought to ascribe to the Translator who hath opened the casket wherein the jewell lay unlockt the treasury that contained so much riches wherein the meaning of the Holy Scripture is so well 〈…〉 ly interpreted by comparing one place with another and that with as much brevity as may be on each parcell of Scripture which by the Author is unfolded that there is an excellency ascribed to these Annotations by every solid judgement For they are not so large in the volume as they are briefe in the phrase and diction every other word almost a distinct observation and yet as full of devotion as they are pithy in expression So much learning in them and yet so much modesty without the least ostentation or arrogating any thing to himself where the Scripture is not expresse that miranda credenda putes what you cannot but admire you will also believe These considerations would inflame any heart with a religious zeale of his brethrens good and for this purpose the Translator hath spent much oyle used much diligence to make it speake English for the benefit of his Countreymen Neither can a man want particular grounds and reasons as so many tyes and engagements for his utmost performances in such a worke Especially considering that in these last and perillous times Heresies on the one side are sprung up Schismes and Factions on the other and that there is a kind of Atheisme irreligion and prophannesse in most Yet all and each of these are mask't and shrowded under the name of Christianity The last of these do not only tyrannize and usurp authority over mens Consciences but men yeeld their members servants to unrighteousnesse as to a just and lawfull King to whom obedience is due All in their severall wayes cast mists cloud the serenity and cleerenesse of the Scriptures But still the irreligious prophan are not so much to be shunned as 〈…〉 dogmatically and opinatively erroneous but as they thwart evident Textes of Scripture by the debauchednesse of their lives and foulnesse of their conversations they do not only corrupt their judgements but defile and foule their soules Now Paraphrases Glosses Annotations and the like are a great helpe an especiall outward meanes for the conversion and reformation of such prophane and impious by explaining and enlarging by laying to the conscience such texts of Scripture as teach what is to be done what not by unfolding and giving a just extent to the cleerest precepts and instructions of Holy Writ in matters appertaining unto practise whereby God 〈…〉 such men as the Author of this worke brings this end about to leave men altogether without excuse in things absolutely necessary to salvation Amongst this sort of men the corrupt perverse obstinacy of the the will infatuates their nobler faculty the understanding so that it is not their not understanding but their not assenting unto and being conformable to the Word of God even in what they understand that casts them head-long to perdition The will that untoward faculty
warlike speech where the runners doe search diligently the Countrey for the Army which followes them so that to walke and lodge securely and commodiously So from the top of the cloud God did chuse convenient places and wayes Ezech. 20. 6. V. 34 By day And by night in a pillar of fire Exod. 13. 21. Deut. 1. 33. V. 6 Return The Italian Reconductest a Warlike word when after winning of the battaile the Captaine causeth a sound to assemble the souldiers together and doth reconduct his men in rest and security CHAP. XI VERS 1. HE did shew Begin to give some signes and to let fall some words of murmuring The fire some heavenly fire created and sent from God as a miracle One of the extremities Or one part V. 3 Taberah Burning A Flame V. 4 They did reâ—urâ— after the murmurings or after his coplaining on the same ocasion touched Ex. 16. 21 V. 7 Bdessium The Italian Pearl See Gen 2. 12. Others doe translate Bdellium to be a kind of transparent and pretious gumme V. 8 Fresh Oyle The Italian hath it Dayntiâ— pstae meat Al the Elders Interpreters do so expound the Hebrew word and so as it is related Exo. 16. 32. The Modernes do translate green Oyle or fresh or floure of Oyle V. 9 Vpon it Or upon the same field V. 11 Host thou afflicted The Italian Hast thou done this Gave this great annoy and labour V. 14 Alone There was already the helpers in the peoples overnment as the seventy Ancients and the other heads and Rulers Exo. 18. 21 â—4 but those doe not work except with their wits and naturall prudence as inferiours to the Prophetical and heroicall supremacy of Moses Deut 33. 5. and also sheweth that that subalterne dignity should be suspended See Exod. 33 11. But now Moses required that that Monarchical form might be changed into a government of good men to the which God consented distributing that same Propheticall spirit of Moses to the seventy so that the beginning and foundation of the government should be continually the same in the command of his spirit and word but that should be divers Organs of the same for an 〈◊〉 to Moses V. 15 Let meant see The Italian That I see that I prove the fury of the people for some tumultuous and ignominious death which I doe feare V. 16. Sevenly This Senate of the principals of the people was already established Exod. 24. 19. but without the gift of the Propheticall spirit Of the Elders chosen of the greater number of the other heads of the people Exod. 18. 25. for to constitute the great Councell or Senate Thou knowest Those thou hast chosen in thy own offices or else thou hast acknowledged and approved them in their owne exercises V. 17 I will come down see upon Exod. 34. 5. I will put a word taken from humane separations not that the gift of the spirit should be in any manner wanting in Moses but onely was made common to all the seventy in the publike government that insallible conduct of the spirit of God the which untill then had been peculiar to Moses V. 18 Sanctifie your selves By abstinence and purification of any impurity corporall or spirituall for to see an extraordinary apparition of Gods Majesty and for to participate the effects of it Exod. 19. 10. Others doe expound it simply Preparations V. 20. Vntill that In such abundance that not only it should be sufficient to satisfie you but also to make you have no mind unt it because otherwise their owne greedinesse had not been satisfied Psalm 7. 8. Vntill it come out which falls out sometimes when the stomack is turned and the food is violently vomited out Despised By incredulity and diffidence as contiariwise he is embraced and retained through faith V. 21. Foot-men Compleat and strong men as Exod. 12. 37. V. 22. Slaine Words of admiration joyned with some kinde of curiosity to enquire out a meanes the knowledge of which was onely reserved to Gods secret Providence yet not ioyned with any distrust of his power and much more free from any prophane scoffe at his promise as 2 Kings chapter 7 verse 2. Psalme 78. verse 20. John chapter 6. verse 7. See Luke chap. 1. ver 18 20 34. V. 23 Is the Is his power lesse now than it hath been heretofore in doing as great miracles as this V 24. Went out Of the Tabernacle where he received his answers from within the Sanctuarie Num. 7 89 V. 25 Come downe See upon Exodus 34. 5. Rested This gift of light and supernaturall guide was not conferred upon them for a short tâ—me but to remaine with them continually See the second of Kings chap. 2 verse 15. They prophesied Their spirits were enlightned with supernaturall knowledge and their hearts filled with heavenly vertue and their tongues set forth in a divine manner with holy and spirituall motions and gestures which were all Propliets properties See the first of Samuel chap. 10 ver 5 10. Did not cease This was a continued gift bestowed upon them in the execution of their places as in Moses some expound it and they continued no longer that is to say onely this first time the spirit which was to guide them all the time they were in office shewed it selfe in the afore-sayd extraordinary effects afterwards it was but an inferiour gift V. 26. Remained In their Tents being stayed there upon some lawfull occasion as by reason of some Ceremoniall pollution see 1 Samuel 20. 26. Jeremiah 36. ver 5. That were written By Moses in the number of those seventy which God had commanded to chuse V. 28 One of his young men The Italian hath it From his youth Others have it amongst his selected young men Forbid them It should seem that Joshuah did not know that these two bad been chosen amongst the rest to be members of the Senate and that hearing they prophesied that is to say spake in Gods name with extraordinary power and authority he did feare some schisme or that he feared the duminution of his Master Moses dignity and credit See Luke 9. 49. John 3. 26. V. 31. From the Lord Miraculously and at the very instant as Gods will was and upon the present occasion for otherwise sometimes the wâ—â—d ordinarily bringeth abundance of Quailes from beyond the seas The sea That is to say the red or Arabian sea V. 32 Omers A kind of measure called Corus which contained ten Ephas Ezcch. 45. 11. Spread them The wind had cast downe the quailes in heaps and the people because they should not be stifled nor spoyled laid them abroad and put them in the Aire that they might be good to eat for many dayes the propertie of these kindes of birds being such that they use to lye as it were astonieâ— for a time after they have beene driven any way by the wind wherein there might also be some divine operation V. 33. Yet it was chewed The Italian hath it Before it was spent or all eaten
they are dispersed V. 16. Ballancings that is to say how they are hanged up even in the ayre V. 17. How thy garments how after a raine caused by a Southern winde the weather cleering up thoâ— art warmed in thy garments V. 18. Strong not by reason of any hard massie Elementall thicknesse but by reason of their ayrie incorruptible and indissoluble nature composed of very thin and even parts V. 19. Darknesse namely the darknesse and ignorance of our understandings V. 20. Shall it be told him his meaning is that all manner of discourse or conceit of divine things framed by the corruptsence of the flesh is abominable to God V. 21. And now it seemeth that at that very instant the cloudy weather did begin to cleare up and that thereupon Elihu took accasion to speak these words V. 22. Faire weather the Italian guilded clearnesse the Hebrew golden V. 23. Finde him that is to say comprehend the infinitenesse of his essence not draw neer the light of his glory nor penetrate into the secrets of his providence V. 24. He respecteth not the Italian no man though wise of heart can see him that is to say to have a full and direct knowledge of him either by sence or discourse of reason for that knowledge is reserved untill the everlasting life Exod. 33. 20. 1 Cor. 13. 12. 1 Ioâ— 3. 2. Others translate it hee respecteth not any that is wise of heart that iâ— to say God will disdaine to take notice of him as being too much inferiour to him CHAP. XXXVIII VER 1. WHirld-winde namely in the same manner as the Lord was wont to appeare who did in that manner hide the brightnesse of his Majesty and shewed the signes of his power to bring man to feare and humility see Deut. 4. 12. 1 Kings 8. 12. Ezech. 1. 4. Nab. 1. 3. Heb. 12. 19. V. 2. Darkneth darkeneth the soveraign luster of my providences justice and wisdome V. Gird up now I appeare unto thee as thou hast so often wished strengthen thy selfe with reasons to argue with we I will demand an ironicall kinde of speech in answet to Iobs speech Iob 13. 12. V. 4. Where wast thou wast thou my companion or my councellor when I created the world that thou wilt now be such in the governing of it laid the figurative termes taken from buildings V. 5. Who besides my selfe V. 7. When namely when all creatures especially the heavenly ones being newly created did glorifie their Creator every one in its own kind Psal. 148. 3. He seemeth to take this similitude from the birds which use to sing at breake of day The sonnes namely the Angels Iob. 1. 6. V. 8. With doores figurative termes to expresse the great concavitiâ—s wherein the Sea is enclosed Brake forth similitudes taken from birthes V. 12. The morning that is to say the Sunne causing it to rise at such or such an houre sooner or later in such or such a point of heaven according to the divers degrees and scituations of the Zodiack V. 13. Take hold to extend it selfe to the furthest parts The wicked which doe hide themselves by day and doe flie the light Iob 24. 13. 17. Iohn 3 20. V. 14. It is turned the Italian addeth and cause the earth to hee turned into divers formes as clay c. That is to say that it doth appear various as a potters vvork of divers figures and colours whereas the darknesse of the night confounds the aspect of every thing V. 15. From the wicked namely Male factors who hide themselves in their receptacles for feare of being discovered and punished The high arme that is to say the violence used by these thieves and night robbers who are discovered and taken by the benefit of the day V. 17. The gates poeticall termes to signifie the subterraneall and infernall parts V. 19 Where is poeticall termes likewise which signifie or meane nothing else but that God alone without any help or work of any man appointed the divers points of Sun rising and Sun setting V. 20. Shouldest know as it were to bring it to its lodging V. 21. knowest thou it an ironicall speech wast then it may bee thou wast present when I established the course of nature V. 22. Hast thou hast thou any part in the bringing forth of these meteors or dost thou perfectly know the causes and meanes of them V. 23. Have reserved as in magazines and armories for to overthrow mine enemies Exod. 9. 24. Iosh. 10. 11. Isa. 30. 30. V. 24. By what doest thou know the causes of lightnings and other fierie meteors and of tempestuous winds V. 25. Who hath who besides me distributeth aâ— it were by certaine channels and conduits the raine water upon the earth V. 26. Where no man is and therefore this watering can be no effect of humane work and thereby God sheweth his providence even over savage beasts Psal. 35. 8. V. 28. hath the raine are these creatures produced by causes which are constant and invariable in nature as humane generation is doe they not proceed from my puâ—e and simple free-will V. 30. Are bid under their frozen superficies in winter time V. 31. Canst thou bind hinder the season from becomming more temperate in the Spring-time when the Pleiades rise with the Sun Or loose or doe so that when this â—ign riseth with the Sunne it may not draw up vapours from the earth to engender raine mists hoary-frosts and stormes V. 32. Arcturus ordinarily called the guardian of the beare and his sonnes are here the other lesser starres of the same constellation of which the biggest and most noted carryeth the name V. 33. Knowest thou either how to order them as Master over them or to comprehend what they are certainly and perfectly Dominion as well in regard of the motion of the heavens which varieth the sea sons of the earth as of the influences and vertue which commeth from thence V. 37. Who can number who is it that causeth vapors to arise out of the earth bringeth forth raine as much as need requireth according to the order of his wisdome who can stay the Italian who layeth that is to say who can stay the raine A terme taken from that when one will poure out any liquor out of a bottle or out of a barrell they doe lift it up and when they will stay it againe they lay it downe upon the ground V. 38. When they namely when it hath rained sufficiently so that the ground is moistened and the clefts thereof closed up V. 39. VVilt thou is there any besides my selfe that provideth for all beasts and especially your savage ones which frequent not the companie of men Psal. 104. 21. therefore my providence ought to be acknowledged and adored without any contradiction as absolute and soveraigne V. 41. His young ones often times neglected and forsaken by the old ones who as we read are very forgetfull Cry unto with all their croaking they move none to help them but
damnifie and deceive others V. 8. Of the villages A description of a high-way robber under which name are meant all violent and deceitfull men and their actions V. 9. Into his net into his traps and ambushes which hee hath laid for him V. 14. despight namely the malice and boldnesse of thine enemies in despighting thee to thy face or the injurie done to men with insulting over them V. 15 Seek out c. the Italian and then if thou seek out the wickednesse c. his meaning is these wicked men are incorrigible their malice will never have an end untillthey be rooted out therefore O Lord once rid the world of them V. 16. The heathen the Italian the nations that is to say the wicked and ungodly who are like heathens which have no God Or hee meaneth that God having rooted the accursed nations out of the land of Canaan had given a certaine signe and proofe that hee would suffer no wicked prophane people to be there V. 17. Of the humble or poore afflicted prepare the Italian establish namely by thy spirit with grace and strength to endure all assaults Others thou doest prepare namely them to call upon thee holily and righteously PSAL. XI VER 1. HOw say yee David speaketh to 〈◊〉 of Sauls courtiers who by violence or deceitfull speeches did seeke to send David far from the land of Iudah to free Saul from jelousie and doubts 1 Sam. 26. 19. Others take these words to bee touching some evill counsell of his friends wishing him to retire to his caves and rocks where hee was wont to lie and not come heere to Iudea which was Davids hearty desire V. 2. For loe it is true that I am in extreame dangers and that I can have no recourse to justice in this generall subversion of the state but yet upon the assurance of mine innocency I will have recourse to heaven and to Gods justice V. 3. The foundations that is to say all the state which ought to be founded upon piety and justice Psa. 75. 4. and 82. 5. Pro. 20. 28. and 29. 14. being subverted by the malice of mine enemies can the cause thereof bee imputed to mee guiltlesse man V. 4. His eye lids a manner of speech taken from those mens actions who being desimus to look upon a thing more fixedly doe winke with their eyes or close up one of them V. 5. His soule a humane kind of speech the meaning of which is he hateth them with all his heart V. 6. Shall reigne as in the destruction of Sodom Gen. 19. 24. snares the Italian embers others though not so well translate it snares the portion a similitude taken from banquets at which every one had his portion of meate and drink set out see Psa. 16. 5. and 75. 8. PSAL. XII THE title Sheminith see upon Psal. 6. in the title V. 4. Wee will wee will keep ourselves in favour with Saul and maintaine our greatnesse in his Kingdome by slandering of David and flattering of Saul For this Psalme seemeth to have a referrence ta those times which were infected with such plagues oùr lips our tongue is a meanes sufficient for to maintaine us which can neither be hindred nor taken away from us none hath any power thereon but only our selves V. 5. Puffeth at him the Italian against whom they speak boldly others from them that burst out in speeches against him namely through rage or contempt Psa. 10. 5. Others lay snares that is to say seek to entrap him with their courtly arts V. 6. The words namely the promises hee hath made mee to raise me to the Kingdome pâ—re from all falshood deceit and vanity which are the 〈…〉 rects of mens words for the Lords words are most true and most just V. 8. The wicked that is to say all manner of licentiousnesse and impunity reigneth when publick offices are enjoyed by unworthy and infamous persons such as Sauls officers were see Prov. 28. 12 18. and 29. 2. PSAL. XIII VER 2. TAke counsell that is to say advise how I shall doe to escape Or how long shall I be kept in care and troubles of the mind which daily troment mee V. 3. Lighten give mee the guide of thy spirit the joy and comfort of thy grace and re establish me by thy power least I sleep least I perish beyond all remedy like one that passeth immediately from sleep to death V. 6. Dea 〈…〉 bountifully hath given me the reward of mine innocency in this cause the wages of my paines and patience and the crown of glory for this combate PSAL. XIV VER 1. THe foole the sensuall and prophane man who is nor enlightened with the lively light of Gods-spirit who through the malice of his heart puts out as far as in him lieth the naturall lights of knowledge and of conscience concerning God his providence law and judgement that hee may run headlong to all manner of evill hath said his understanding being darkned hee doubteth whether there be a God or no and in his rebellious and perverse will he endeavoureth to confirme that beleef in himselfe though atheisme can never find a perfect continuall assent in the heart of man and so works without any feare of God as though hee were fully persuaded thereunto see Rom. 1. 21. 28. 1 Cor. 15. 34. V. 2. The children namely all men in their corrupt nature having not the gift of regeneration see Gen. 4. 26. and 6. 2. yea and a great part of Gods own people which had gone astray while King Saul reigned though there were yet a holy remnant amongst them which are afterwards namely v. 4. opposed to the wicked and therefore are excepted out of this generality by Gods grace and seek namely that made God and his service and glory the only end of all their actions and that did seek to gaine the true and lively knowledge of him and to be in his favour to come at the last to a perfect union with him Acts. 17. 27. V. 3. They are all gone aside the Italian they are all spoiled the Hebrew word is taken from wines that are grown sower see Isa 1. 22. Hos. 4. 18. as the word that followeth is taken from meat that is grown rotten or stinking V. 4. My people by this word are oftentimes meant the poore and needy whose only protectoris God Exod. 22. 25. Mic. 2. 9. V. 5. There namely before God and his judgement contrary to the judgement of the world Psa. 2. 6. see Eccl. 3. 17. V. 7. Come out of Sion that I David comming to reigne in Ierusalem may free the people from Sauls tiranny and his wicked officers But especially that the great Saviour of the world whose type I am may come to be incarnate in Ierusalem to gaine everlasting salvation for his Church PSAL. XV. VER WHo shall abide that is to say who shall bee true member of thy Church never to be cast out of it and who shall enter into thine everlasting
of any other happiness and finally are against thee and thy Church holding with the world see Ier. 17. 3. with thy hid treasure that is to say with thy temporall goods V. 15. In righteousnesse if I endeavour my selfe to holinesse and righteousnesse I shall have thee alwayes present by thy grace in this life and after my happy resurrection I shall see thee face to face as thou art and I shall bee fully and perfectly enlightned by thy glory Matth. 5. 8. 1 Cor. 13. 12. thy likenesse not with any created image or representation but with the essentiall manifestation of God as hee is really himselfe and in his glory which is the forme of God Phil. 2. 6. and shall see God as hee is 1 Joh. 3. 2. PSAL. XVIII VER 2. ROck my strong and inpregnable hold and defence Deut. 32. 4. The horne my strength valour defence and victory A frequent phrase in Scripture taken from horned beasts or from the ancient custome of wearing hornes made of iron or some other metall upon their Helmets for a crest or militarie ornament whereupon the raised horne was a signe of victory and the horne beaten down a sign of being overcome V. 3. I will call or praising the Lord I will call upon him and I shall be delivered as now I prayse him for his past deliverances and from them I take a resolution alwayes upon the like necessity to flie unto him with certaine assurance that he will surely deliver me V. 4. The sorrowes or bonds see upon the next verse The floods sudden and violent assaults like the overflowing of a great multitude V. 5. The sorrowes the Italian the bonds namely the dangers of present death A figurative phrayse taken from the bonds and linnen wherein they wrapped up dead corpses when they buried them see Iohn 11. 44. and from the cords wherewith they bind malefactors when they are had to execution V. 6. Out of his Temple namely from heaven the holy seat of his glory V. 7. Then a poeticall description to shew that Davids deliverance had been altogether miraculous and meerly divine beyond all order of nature and humane power V. 10. Cherub that is to say Angels see Gen. 3. 24. V. 11. Dark water vapours dark and thick clouds V. 20. To my rightcousnesse integrity and innocencie of life beseeming a true believer and a childe of God which hath it reward from God in grace and not according to the rigour ofâ— his Law V. 23. From mine that is to say from my naturall corruption whereof some reliques doe remaine and work even in regenerate men Rom. 7. 17. Gal. 5. 17. see the like manner of speech 1 Cor. 7. 5. V. 25. Vpright namely in keeping thy word and promises V. 26. Froward the Italian frowardly that is to say roughly and cruelly withstanding him in all his actions V. 27. The high looks namely the proud the raising up of the eye-browes being a naturall signe of pride Psal. 101. 5. Prov. 6. 17. V. 28. Light my in the darknesse of ignorance and in my perplexities evills and dangers thou dost give mee the light of knowledge direction joy and comfort Iob 29. 3. V. 30. God his way all his actions and directions are most just and his words most true having neither vice vanity nor deceit in them V. 32. Perfect the Italian plaine that is to say easie and happily directed in all my actions and enterprises Isa. 26. 7. V. 33. He maketh my he hath endowed me with that excellent militarie vertue of promptitude and celerity in taking hold of opportunities and putting in speedy execution all my deliberations And setteth me he gives me grace not onely to conquer by valour but also to establish my selfe through magnanimity and wisedome in those high degrees of honour from which without these vertues the fall would bee ruinous and unavoidable V. 34. A bow this seemes to bee understood of Davids admirable strength 1 Sam. 17. 35. V. 36. Enlarged given me a happy issue in all my straights and difficulties V. 41. Vnto the Lord without any faith or pietie yea rather to make the Lord a companion or favourer of their wickednesses or it is done in an extreame dispaire of any other help see Psal. 109. 7. Prov. 28. 9. V. 43. From the strivings he seemes to meane that resistance which was made him by the major part of the tribes after the death of Saul 2 Sam. 2. 9. 10. and 3. 1. A people this is to be referred to the strange nations which were subdued by David 2 Sam. 8. V. 44. As soone as they heare at the very first newes of my arrivall or at my first command or bidding Shall submit the Italian have fained Hebrew have lied unto unto me not out of any sincere good-will nor loyally but forcedly and dissemblingly have yeelded themselves unto mee and have acknowledged me see Deut. 33. 29. Psal. 66. 3. and 81. 15. V. 45. Fade away the Italian are faded the have lost their courage and have fainted and beene asraid see Exod. 15. 14. Iosh. 2. 9. 11 and 7. 5. V. 46. The Lord liveth the Italian may the Lord live that is to say as the Lord liveth and is eternall within himselfe so let him be acknowledged and worshipped by all Psal. 104. 31. A manner of speaking taken from the acclamations and wishes of long life which are made to Kings 2 Sam. 16. 16. Dan. 2. 4. and 3 9. V. 47. Avengeth me the Italian that giveth mee meanes to revenge my selfe not by a private passion or viciously but by way of publike justice V. 50. Great deliverance as Psal. 17. 7. and 20. 6. PSAL. XIX VER 1. DEclare they are as a miraculou pourtraiture of God their Creators wisdome power and eternitie and of the Majesty of that soveraign King who hath his residence there in glory and they instruct man as powerfully by the eye as he could be instructed through the eares by being spoken to Rom. 1. 19. 20. The Firmament see Gen. 1. 6. Isa. 40. 22. V. 4. Their liue as who should say their writing grosse and in plaine drafts others their delineation that is to say their structure perfectly set up and framed V. 7. The Law by this word Law Testimony c. is meant the second means of revelation which God hath used and that is his word Is perfect it seemeth that this perfection is contrary to the line which is spoken of before namely a rough revelation by creatures which declare nothing but the generality of Gods nature whereas the word reveales at full both his nature and his will as farre as is necessary for mans salvation Converting the Italian it restoreth it is the true light which revives the soule as the Sunne revives the body Others converteth the soule that is to say brings it back directly to God whereas the creatures through mans fault and defect doe often detaine him too long with themselves in love confidence and admiration the testimonie see Exod.
after the new benefit of the redemption in Christ which reneweth all things see Psal. 40. 3. and 96. 1. Rev. 5. 9. and 14. 3. V. 4. In truth with loyalty without any guile with perseverance without any inconstancy which are the two maine vices and corruptions which defile and corrupt all goodnesse which proceeds from man V. 6. By the word namely by the manifestation of his word and 〈…〉 tious decree or by his subsisting word which is the son as by a conjunct cause equall and cooperant Pro. 8. 27. Iohn 1. 3. 10. Colos. 1. 16. Heb. 1. 2. by the breath namely by his word and command Or by the subsisting spirit which is the third person in Trinity inseperable from the other two as well in essence as in operation see Gen. 1. 2. 26. Ioh 33. 4. PSAL. XXXIV THE title Changed his behaviour the Italian counterfeited that is to say feigned himselfe mad or changed his carriage and behaviour Abimelech in Samuel it is Achish but it should seeme that Achish was the name of the person and Abimelech the name of the Royall dignity common to all the Kings of the Philistines as Pharaoh in Egypt and Caesar in Rome c. V. 2. The humble or the meek the ordinary title of all beleevers V. 5. Looked through faith hope and prayer lightened comforted cheered and directed in their necessities and calamities V. 6. This poore man David speaks this of himselfe or brings in the elect speaking of him V. 8. Taste cleere your judgements that you may rightly know Gods goodnesse examine the trials and proofes which hee gives you of it and take pleasure and delight in it V. 12. That hee may see that is to say that hee may enjoy those good things as if they were in his present possession V. 18. Broken heart bruised and beaten downe with afflictions and troubles Or contrite and mortified by humility and patience Psa. 51. 17. Isa. 57. 15. and 61. 1. PSAL. XXXV VER 6. LEt their way let them have no light for their actions and enterprises nor bee guided by any good counsels nor have any firme subsistence V. 7. They hid for mee a phrase taken from hunters V. 10. All my bones that is to say I my selfe with all my strength and power Or I who am at this present quite consumed and extenuated as if I had nothing left mee but skin and bones V. 11. They laid the Italian they asked mee they laid faults unto mee and accused mee for faults whereof I am not only innocent but also ignorant V. 12. Spoiling the Italian discomfort the Hebrew word signifieth a privation from all help comfort joy and assistance V. 13. Sick that is to say afflicted with any kinde of calamity my clothing I pittied their afflictions and did humble my selfe in prayer before God to mediate fop them returned a phrase taken from the manner of praying which they anciently used namely bâ—wing their head downe to their breast And so is represented the continuance and assiduity of prayer proceeding from the heart and by this gesture returning as one should say back to its spring againe so to make a continuall revolution V. 14. I behaved my selfe the Italian I went about a description of an extream care and unquiet passion of the minde V. 15. But in mine adversity the Italian in my balting that is to say when I have been thrust out of my precedent happinesse and have been shaken by adversity teare mee with scoffes and calumnies V. 17. Destruction their ambushes and snares whereby they seek to make mee fall into perdition my darling the Italian my only one see Psa. 22. 20. V. 19. Winke a gesture of a malitious scoffer Prov 6. 13. and 10. 10. V. 22. Keep not silence doe not forbeare operating by thine almighty word V. 24. To thy righteousnesse righteous I am and innocent in this cause yet not any way meriting towards God nor perfect of my selfe see Psa. 31. 2. V. 25. Ah a terme of mi 〈…〉 as of a man that would incite himselfe to the full fruition of the pleasure which is shewed him V. 27. Which hath pleasure in the the Italian who will have the who causeth it and makes him enjoy it and granteth it him for the love hee beareth him PSAL. XXXVI VER 1. THe transgression through the experience I have of his wicked life I doe discourse and conclude within my selfe that he hath forsaken all manner of piety and feare of God V. 2. Flattereth himselfe hee doth incite and entice himselfe to sin by discoursing falsely of Gods patience of his owne wealth and prosperity of the delight and profit that hee reaps thereby anâ— otherslike baites of iniquiey Or hee covereth and cloaketh his sin see Iob 20. 12. V. 4. Vpon his hee bestowe this time of rest when hee is retired from other emploiments to plot those wickednesses which in the day time hee puts inexecution V. 5. Thy mercy it should seeme that these two vertues mercie and truth are for the faithfull and the other two of righteournesse and judgements for the wicked reacheth that is to say it is infinite and incomprehensible V. 6. Great mountaines that is to say it is eminent and governes all things Or it is firme and immovable Heb. the mountaines of God according as the Hebrews doe adde the name of God to many things to extoll the greatnesse of them see Psal. 80. 11. Ion 3. 3. a great deep the Italian abisse as well for his incomprehensible providence as also because that through his judgements the pomp and greatnesse of the world is abâ—ssed and sunk beyond recoverie V. 8. Satisfied this ought to be chiefely referred to Gods children who in this life have the grace of God in abundance in his Church and afterwards doe passe to the perfect possession of hiâ— glory and happinesse Psaâ— 16. 11. V. 9. In thy light the Italian by thy light that is to say in this world wee are vivified and enlightned in a lively faith and saving knowledge by thy spirit of grace and in the celestiall life the light of thy glory shall fill us and transforme us and make us capable of contemplating thee face to face and to enjoy thy presence for ever see Isa. 60. 19. 2 Cor. 3. 18. Rev. 21. 23. V. 10. And thy righteousnesse in defending and protecting their right against their enemies V. 11. Remove mee let it not make mee goe wandring out of thy house where liech the good of all faâ—thfull soules It seemes hee meanes his flights from Sauls persecutions 1 Sam. 26. 29. Psal. 11. 1. and 42. 6. PSAL. XXXVII VER 3. SHalt be fed like a sheep under the conduct and keeping of a good sheepheard V. 5. Commit by prayer recommend thy way unto the Lord and by faith assure thy selfe that hee undertaketh the care and conduct of it thy way thy businesses actions and all the passages of thy life V. 6. Shall bring forth shall make the truth of it
in such things and they become their daily food V. 18 The path The just alwayes increase in the light of knowledge and faith in God and in all good direction and blessâ—n from him untill they attaine to the height of eternall glory See 2 Samuel chapter 23. verse 4. Job chapter 11. verse 17 Psalme 97. verse 11. V. 19 The way The wicked live in a profound ignorance of GOD and of his truth and will wherefore they cannot direct their actions to any happy end and they fall into miseries which they can neither fore-see nor avoyd See Job chapter the fifth verse the foureteenth and chapter the twelfth verse the five and twentieth V. 22. That finde them Namely to those to whom they are revealed by speciall grace Health Or Physicke To all Namely to their whole bodies V. 23. With all diligence The Italian Above all keeping Or keepe thy heart from all things which it ought to be kept from Out of it That is to say as the heart is the spring of the life of the whole body so that if it bee wounded death must needs follow So from the principall and predominating part of the soule which the Scripture calleth the heart of the soule depends the life and spirituall subsistence of all the rest therefore it must be very safely and carefully kept V. 24. Perverse lippes Namely all fraud lying and dissimulation V. 25. Thine eyes A terme taken from those who alwayes looke before them as they goe because they will goe the right way and not stumble which every faithfull man is to imitate in his course of life V. 26. Ponder The Italian Levell That is to say let all thy actions bee according to Righteousnesse and Justice like unto a straight and plaine way CHAP. V. VERSE 2. THy lippes That thou mayest alwayes have the gift of speaking wisely and like one that is well instructed V. 3. For the lippes The meaning is that thou mayest through the wisdome of thine understanding and thy words be able to withstand any seducement especially of unchast women Of a strange See upon Prov. 2. 16. V. 4. Her end All that comes of her acquaintance is nothing but all manner of unfortunate chances displeasures and hot repentance V. 5. Her feet She walketh a great pace to eternall perdition and leadeth others along with her V. 6. Her wayes She useth all the art she can to draw men insensibly so farre into her love and into the labyrinths of her vices that they may not know how to come into the way of vertue or happinesse any more V. 9. Thine honour Namely the flower of thine age the strength of thy body and the excellencie of thy wit and together with that all thine honour and reputation Unto others The Italian To strangers Namely to Whores who for the most part are pittielesse griping and cruell ayming at nothing but the ruine of their lovers V. 10. With thy wealth Or with thy strength that they may not spraine thy sinewes and make them weake and feeble Thy labours Namely thy wealth which thou hast attained to by much labour V. 11. Mourne The Italian Roare bewaile thy former follies bitterly and have no remedie for it V. 14. I was almost there is almost no evill nor misery that I have not fallen into even in the sight of all the world with publike shame Others hold them to bee the words of a sinner not altogether desperate who acknowledgeth his errors and is somewhat inclined to turning V. 15. Drinke A figurative instruction concerning the chast and holy use of lawfull matrimonie See Prov. 9. 17. V. 16. Dispersed This may be understood of the happie off-spring which is borne in wedlocke or of the good savor example and edification which is given to others by such a laudable kinde of life and conversation V. 18. Rejoyce Take thine honest delights with her according to the Lawes of God and nature V. 19. Hinde And Roe Harmelesse beasts that have no gall and very loving in their kinds pourtraitures of a vertuous woman apt to gaine her husbands love V. 21. Pondereth The Italian Levelleth That is to say exammeth and trieth them V. 22. His owne That is to say his owne misdeeds shall bee as a Sergeant and a prison to him his Conscience shall make him guiltie and shall keepe him as a Prisoner untill the time of his punishment CHAP. VI. VERS 1. STricken In token of Faith given and promise made With a stranger hee seemes to meane Usâ—â—ers whose trade was forbidden amongst the Israelites by the Law Deutrenomie 23. verse 19. and was tolerated in strangers And if any Israelite did use it hee was accounted prophane and excommunicate no otherwise then your common whores Prov. 2. 16. V. 3. When thou art When thou hast bound thy selfe unto him and hast given him right and power over thee Humble If thou hast not wherewithall to give satisfaction humble thy selfe and desire aide of thy friends 11. A Traveller Who commeth on a sudden into a harbour An armed man it seemeth he meaneth men lightly armed who were imployed in making sudden 〈…〉 on s upon the enemies lands V. 13. He winketh Tricks of cheaters and conycatchers who by such signes make one another to understand heir tricks and devices to cozen See Prov. 10. 10. V. 22. when thou The due observance of Gods law which I teach thee shall make thee to proceed rightly in every thing live securely entertaining continually holy thoughts and comforts in the holy Ghost V. 26. Is brought That is to say man falleth into extreame misery and poverty The Adulteresse the Italian A woman desirous of men namely a luxurious woman who hath an unsatiable appetite to mens companies Heb. The woman of man Others also have it Adulteresse Precious This may generally be understood of the soule of man which is of a notable divine and heavenly nature Oâ— particularly of the most excellent persons in bodily and spirituall gifts in nobility or wealth which these lewd women doe lay wait for more then for ordinary men V. 29. Be innocent namely before God nor yet before men if he be taken V. 30. A theese He seemes to meane the night theefe taken in the act of breaking up whom it was lawfull to kill Exod. 22. 2. Or to impose what mulct upon him as it pleased him that took him How much lesse then shall an adulterer be forgiven V. 32. His owne soule namely his life before men and his soule before God V. 34. Is the rage The most violent and implacable passion of all other and the extremity of all the rages of man CHAP. VII VERS 4. SAy unto Be familiar with her love her and be in strait league with her V. 6. 〈…〉 rat It is uncertaine whether this be a true history or meerely a parable to represent the 〈◊〉 and proceedings of a dishonest woman V. 7. Among the youths in understanding or age V. 14. I have I have vowed sacrifices of thanks-giving
fixed upon any thing but upon God and his grace is but a spirituall adultery and dishonestie V. 16. Whose is O poore simple people that will take such paines to obtaine vertue and wisdome and deprive themselves of the pleasures of this life Which lif 's wisdome consists in the finding and enjoying of them when they offer themselves and all the content of it in the enjoying of them whilest one may Or they are the Holy Ghosts words speaking 〈◊〉 truth in its proper sence and then it should bee translated Who is foolish Let him goe thither Namely where the stumpet calls him V. 17. Stollen waters that is to say your stollen pleasures which are unlawfully taken are more favoury and fuller of voluptuousnesse The lewd words and thoughts of carnall men in their irregular and vicious pleasures contrary to the chaste lawfull and sober pleasures of the faithfull V. 18. The dead The Italian The Giants that is to say the damned See upon Iob 26. 5. Prover 2. 18. CHAP. X. VERS 1. THe Proverbs That is to say short notable sayings and morall documents in the head of which the precedent Chapters have bin set in stead of a preamble or preface V. 2. Of wickednesse That is to say gotten by unlawfull means Righteousnes Uprighenes in all things but chiefly in getting of goods and in liberall and charitable use of them which in the Scripture is called righteousnesse shall cause man to bee preserved from extream povertie and other mortall calamities or from death it selfe in many cases from which no wealth can guard the wicked Psalme 49. 6 7 8. V. 3. The substance According to others the wickednes that is to say all the false practises with which they use for to enrich themselves V. 5. In Summer Namely in the fitting time to gaine and make provision of knowledge experience and all other manner of vertues as the harvest of the fruits of the earth is in summer That causeth namely that disgraceth his father and mother his name and kindred through his carelesnesse and sloth See Prov. 12. 4. and 17. 2. and 19. 26. V. 6. Violence The wicked are accursed infamous and condemned through their unjustice and extortions being that the covering of the mouth was a signe of mourning condemnation and shame Hest. 7. 8. Job 9. 24. and 40. 8. V. 7. Is blessed That is to say is praised and commended by good men Shall rot That is to say it shall become stinking and abominable V. 8. Prating foole The Italian A foole of lipps Namely he that sheweth the foolishnesse of his heart by his unseemly speeches Shall fall or shall be scourged with plagues V. 9. Shall be knowne The Italian Shall bee over-throwne According to some shall be knowne namely by the exemplary punishments which God shall inflict upon them V. 10. He that winketh An action of false and cunning persons Job 15. 12. Proverbs 6. 13. it seenieth that hee couplâ—s wicked deceivers which doe harme to others to those that are foolish and unadvised in their speeches and hurt themselves V. 11. The mouth The good mans mouth is alwayes open in holy freedome and liberty for his just defence for to teach comfort correct others like unto a lively spring which cannot be stopped Whereas the iniquity of the wicked wounding their consciences cloâ—ing their mouthes with feare shame and confusion v. 16. See Job 5. 16 Psal. 107. 42. V. 12 Covereth It regardeth not but pardoneth all offences that are given and concealeth those faults in his neighbour which may be concealed V. 13 Wisedome The wise man sheweth himselfe to be such by his speeches but the foole cannot becom wise but only by meanes of correction V. 14. Lay up they doe keepe those things which they know under the key of wisdome and discretion in speaking but the fooles have no stay to their tongues no more than a building which is falling downe V. 16. To sin That is to say to condemnation and punishment according to the meaning of the word sinne in Scripture V. 17. Is in the way The Italian Is the way That is to say he doth not only walke in the way himselfe but doth also guide others therein V. 18. He that hideth He that hath his heart full of rancour and evill and doth dissemble and hide it with faire speeches is a false and treacherous man and he that uttereth his hatred in injurious evill words is a foolish and unwise man seeing he suffereth himselfe to be transported through passion to a dishonest and undecent act and by this means discovering himselfe he giveth his enemie way to beware of him also to offend him Whereby the wise man inferreth that to avoid both these vices we ought to lay aside all malice and hatred See Prov. 14. 17. V. 20. The heart All their wisdome their conceits thoughts and determinations are of no value nor worth V 21. Feed Good men are not only sufficiently provided for themselves but can also give to others true food for the soule namely wholesome doctrine and holy documents which the foolish wanting doe perish for want of it V. 22. Addeth Namely to any thing which it pleaseth God to bestow upon us Psal 127. 2. Mat. 6 27. V. 23. Hath wisdome Hee delighteth and taketh pleasure therein V 26. So is Displeasing and troublesome V. 28. Shall be gladnesse The Italian Is gladnes That is to say it is accompanied with sweet patience and joyfull hope and crowned with a happie issue V. 29. The way That is to say the lively apprehension of Gods providence makes good men confident and is a terror to the wicked See the like sentence Hos. 14. 9. V. 32. Acceptable Namely to God and man to be spoken and uttered CHAP. XI VERS 2. SHame Some unlooked for chance commeth by which mans pride is abated and scorned through Gods just judgment V. 3. Guide them It is a safe guide in all their life time to bring them to the true end which is eternall happinesse V. 4. Of wrath namely of Gods judgement put in execution with all manner of rigour V. 5. Direct It maketh all his enterprizes easie and causeth a happy issue of whatsoever he undertaketh and guideth him directly to the end namely to blisse V. 6. Deliver them Will cause God to deliver them from all dangers and treacheries V. 9. Hypocrite or profane man Destroyeth the Italian Corrupteth namely infecting and depraving his nature through his evill talke Others he ruineth and destroyeth him by his dissimulation and false shewes of love Through knowledge by the light and direction of the holy Ghost and by the lively knowledge of Gods word which giveth unto the faithfull man wisdome sufficient for his preservation V. 11. By the namely by their holy vowes and prayers By the mouth namely by their blasphemies evill counsels slanders lies seditious speeches c. V. 12. Holdeth his peace He keepeth himselfe from speaking or doing any thing in scorne of another Or
instrument of death and ruine V. 19 A broken tooth A deceitfull thing which maketh some shew but is for no use in time of need V. 20. As he that taketh away That is to say is like to him that doth things altogether unfitting and untimely As vineger Which hath a naturall contrarietie with Nitre dissolving it and causing it to lose its vertue Even so singing and rejoycing to one that is afflicted doth not comfort nor ease him but doth more vexe and distemper him and increaseth his griefe V. 22. Thou shalt-heap If thy benefits will not mitigate his malice towards thee yet will they bring Gods curse upon him and his blessings upon thee V. 23 Angry countenance That is to say a good mens austere severity which sheweth in his countenance how displeasing slanders are to him causeth the slanderer to hold his peace or to goe away V. 26 Falling downe namely that through timorousnesse dares not oppose him but is afraid of him and yieldeth to him or doth dally with him and flatter him Is a troubled Hee is not good nor profitable neither for edification nor corrections having troubled the purity of his soule and life with the mudde of carnall respects and worldly interests or by the basenesse of his mind V. 27 To search Beyond the bounds of divine Revelation and beyond the measure of the light which is conserred upon him See Deuteronomie Chapter the nine and twentieth verse the nine and twentieth Their owne glory The Italian Him who is the glory of men Namely God his Majesty and his secrets So GOD is called the glory of man as being the onely Sunne which shining upon man in grace light and glory lendeth him all the light he hath but will have him bee content with that small parcell of glory and nor search out the depth of it through rashnesse of judgement or curiosity of knowledge Is not glory The Italian Is a glorious thing Hebrew is glory that is to say it is a thing too high to be undertaken Or too rash and bold an attempt V. 28. No rule over c. Which may bee applyed to wrath or any other passion motion or affection of man CHAP. XXVI VERS 1. AS raine The meaning is either that it is a very rare thing in those Countries 1 Sam. 12. 17. Or that store of raine is troublesome and hurtfull in harvest time V. 2. By wandring The Italian Wandereth That is to say is carried here and there by the wind by reason of her lightnesse so the curse which is without reason or just cause shall not take any effect V. 4. According to his Imitating his passions and undecent carriage V. 5. According to his With reason and to the purpose to beate downe his presumption and ignorance V. 6. Cutteth off And if any one were so madd as to cut off his owne feet he were punished by himselfe being thereby made unfit for any action or motion So it a man employeth in a message or embassage au uncapable unworthy person he spoyleth all his businesse and cannot hope for any good issue V. 7. Are not equall The Italian The lame man halteth The Hebrew phrase is taken from well buckets whereof the one commeth up when the other goeth downe So is Good words and discourses which are sometimes uttered by a foole are not of any continuance nor alwayes alike but are still seconded by some notable impertinency neither doe they sound well in his mouth V. 8. As he that bindeth a stone in a sling so is hee that giveth honour to a foole The Italian hath it Hee that giveth honour to a foole doth as one that throweth a precious stone into a heape of stones Notes Doth as the That is to say looseth all the honour which hee doth to him it being drowned and brought to nothing through the fooles frequent actions even as a Jewell cannot be seene nor shew its lustre being buried in a heape of stones Precious The Hebrew set or unset namely artificially in a faire-ring A heape He hath a relation to certaine heapes of stones which were heaped up for directions in high wayes which were consecrated by heathens and Idolaters to an Idoll whom they termed a guide of high wayes V. 9. A parable As a man whose minde is troubled with excessive drinking having a thorne in his hand can make no use of it but must hurt himselfe or others with it even so a mad man when he hath learned any good sentence or parable makes a contrarie and undiscreet use of it to the wrong and offence of others V. 10. The great God c. the Italian Great ones grieve all men and they hire fooles and travellers That is to say Kings and Princes sometimes doe erre greatly grieving their subject with imposts and taxes to spend foolishly upon jesters fooles vagabonds and strangers who bring some new or curious thing out of foreigne countries V. 12. Of a foole That is so and knoweth and openly professeth himselfe to be so V. 14. Vpon his bed Out of which through lazinesse he is loath to come V. 16. The sluggard As having made choice of a most happie kinde of life in tranquillity without care in security without danger of any chances which may befall one in an active life in liberty free from all bonds and duties in honour not vilifying himselfe to doe any base or inferiour acts In delight without any labour or griefe See Eccles. 4. 6. That can render As lawyers who resolve questions of law Or those who formerly did resolve obscure questions either naturall politick or morall V. 17. Is like one Puts himselfe into danger of not appeasing the quarrell and to bring evill upon himselfe As he that holdeth a Dog or a Wolfe by the eares cannot hold him long and doth the more anger him and provoke him by holding him V. 18. â—asteth Offendeth willingly and in deed V. 20. Tale-bearers Or whisperers who doe incense enraged hearts V. 23. Burning With calumniations and slanders Are like Such persons have no worth neither without nor within even as a potsheard which is coloured over with the drosse of silver hath some lustre upon it but is of no value V. 26. Shall be shewed God shall through some misbehaviour cause it to be brought to light for to have it punished by publick order of justice V. 28. A lying tongue The Calumniator and false accuser who is set on by hatred and malice and the flatterer who seemes to be moved by love doe both produce one effect namely ruine and calamity CHAP. XXVII VERS 3. IS heavier That is to say is more grievous and intolerable V. 5. Is better That is to say free friendship even in reproving the defects and errors of a friend is more profitable and more to bee desired then friendship too full of respect which produceth no wholesome effects V. 6. The wounds Namely all his severe reproofes corrections and chastisements The Kisses Namely his cherishings and shewes of
1 Kin. 22. 7. Jer. 21. 2. and 42. 2 20. V. 3. Your shame proving vain and unprofitable to you Jer. 37. 5 7. V. 4. His Princes namely of Zedekiah King of Judah Zâ—an Hanes chiefe cities of Egypt called by the Authors Tanes and Dâ—pâ—â—e V. 6. The burthen a prophesie of threatnings and curses against this sending of Ambassadours and Presents into Egypt which lieth South of Judea to desire aid Hosâ— 14. 3. Of trouble the Italian Distresse he alludes to the Hebrew name of Egypt which signifieth straitnesse or distresse to put the people in remembrance of their ancient oppression in Egypt and to admonish them that this aid in this present necessity would serve for nothing but to incense the King of Babylon so much the more and provoke him to their utter destruction From whence namely the people of Africa subject or confederate with Egypt whose Countrey brought forth those harmfull beasts shewing figuratively that Egypt never brought nothing but hurt and damage to Gods people Serpent see Numb 21. 6. Deut. 8. 15. V. 7. Have I namely I Isaiah in Gods name Their strength the Italian the true Rahab this is an ordinary name in the holy Language for Egypt and signifieth height and strength the meaning is it were better then any glory or strength whereof Egypt hath but a name to rest in faith and grace upon Gods assistance To sit still he seems to have a relation to that which Moses said to the people Exod. 14. 14. V. 8. Write namely the foresaid motto or sentence with some addition of explication as Isaiah 8. 1. for these Prophesies were not set downe at large in thâ—se books V. 9. The Law particularly in this point never to return into Egypt Dâ—ut 17. 16. V. 10. Which â—â—y that have forbidden my Prophets to relate truly unto them what I declared and commanded them in vision or have commanded them to prophesie according to their mindes and wils V. 11. Get ye out that is to say apply your selves unto us doe not perform your charge with so much strictnesse and uprightnesse Cause the doe not speak so much to us in his name V. 12. This word namely the word of my Prophets V. 14. Break it namely these iniquities and false means whereon you trust vers 12. Or all your designes that you have built upon V. 15. And rest quietly holding your selves to Gods commandments and resting upon his promises V. 16. We will â—lee he hath a relation to Hezekiahs flight Jer. 39. 4. or to the remnant of the people of Jerusalem their retreat into Egypt Jer. 43. V. 17. As a beaâ—on the Italian as a ship mast that is to say in very small number having no means nor wealth left you as signes of Gods Justice upon the whole body of the Nation and of his mercy upon the residue such signes and markes being ordinarily set up in high places V. 18. And therefore namely to the end that his threatnings may be fully executed he shall stay the return of his grace which he shall afterwards gloriously set forth when he shall be pacified again Of judgement in chastizing his children and afterwards punishing of his enemies for their unreasonable and unmeasurable persecutions V. 19. Shall dwell that is to say they shall be delivered out of the captivitie of Babylon to enjoy peace and libertie again in their own countrey Under this figure is comprehended the spirituall restauration of the Church by Jesus Christ. V. 20. Though the Lord that is to say notwithstanding these favours and graces God shall hold you in a strait discipline of afflictions but you shall be comforted by Gods Word and by his Spirit to be guided in all your wayes whether they be of affliction or of prosperity which are the right and left hand of this life see Isa. 59. 21. V. 22. Desile that is to say You shall heartily renounce all manner of idolatrie you shall abhor it and hold it in abomination which was verified in the Jewish Church after their returne from Babylon The covering by this may be understood the leafe silver wherewith their idols were silvered over being under that of some other baser mettall or stuffe V. 23. Shall â—e give a figurative description of Gods superabundant blessing namely the spirituall blessing V. 25. In the day namely after the Lord shall have discomfited his enemies and beaten downe their haughtinesse Isa. 2. 15. V. 26. The light that is to say under the Gospel the light of knowledge faith and glory shall be very great and infinitely increased in regard of what it was under the old Testament V. 27. Behold a new prophesie of the Assyrians overthrow by the Angel The name namely God of whom there is neither image nor representation did make himselfe known by his name or the glorious and renowned God Commeth he appeareth suddenly after his enemies have judged him to be absent and a great way off The burthen namely the punishment which he layeth upon them with whom he is angry V. 28. His breath namely his wrath armed with divine strength Causing them that is to say it overthrowes and confounds all their designes and turneth them in despight of them for to do contrarie to their intentions V. 29. Ye shall have that is to say You beleeving Jews seeing the miraculous slaughter of the Assyrians shall have a joyfull subject to magnifie the Lord. As in the night hee hath a relation to the night which was before the day of the Passeover in which the people rejoyced and feasted in remembrance of their deliverance out of Egypt see Exod. 12. 42. As when one for upon solemne feast dayes they did use to come to the Temple a far way with songs and musick Psal. 42. 4. V. 32. Every place the Italian every passing he hath a relation to the song of triumph which was sung by the Israelites in the same place as they passed the Red sea after Moses had divided it with his rod Exod. 15. 20 Psal. 66. 6. that is to say the very place of this miraculous overthrow shall bee frequented with publique joy and feasting The grounded this word seemeth to be added for to make a distinction betweene the rod of correction which doth not remain for ever upon the lot of the righteous Psal. 125. 3. from the rod of iron which is irrevocable and destroyeth for ever Of shaking the Italian of an heaved up hand that is to say with open force displaying his divine strength as Isa. 19. 16. With it thâ— Italian against them or with it namely the rod. V. 33. Tophet it was a place neer Jerusalem where the Idolaters did use to burne their children to Moloch whereupon by a similitude it is often taken for hell fire as in this place see Isa. 14. 9. Ezech. 32. 18. For the King namely Sennacherib CHAP. XXXI Vers. 1. HOrses wherein Egypt abounded Deuter. 17. 16. 1 King 10. 28. Ezekiel 17. 15. V. 2. Is wise this wisdome of God
is opposite to fleshly and politique wisdome to get reliefe out of Egypt Isa. 30. 2. or to the report of worldly wisdome for which Egypt was renowned Isaiah 19. 11 12. Will bring the Italian hath brought as they doe imagine to play the wise men in seeking to avoid the calamities which God sends them so God will shew himselfe to bee wise in deed in maintaining the decree of his judgements The house namely the Jews The helpe namely against the Egyptians who come to helpâ— and aid the wicked Jews V. 4. For thâ—s the Italian but thus a promise of Gods perpetuall protection of his Church and his Elect notwithstanding his visitations and punishments Others translate it for thus as if it were a continuation of threatnings and in the end of the verse in stead of for the hill they translate against the hill and make the promise begin in the verse following V. 5. Flying or hovering over Passing over as he did with the destroying angel passing thorow the midst of Egypt Exod. 12. 12. so shall hee suddenly smite the host of the Assyrians Isai. 37. 36. V. 6. Deeply that is to say extreamly and even from the bottoms of their hearts V. 7. For in because that when you are assaulted by the Assyrians you shall effectually finde out the vanitie and falshood of your idols I doe even now exhort you to be converted and turn to God For 〈◊〉 sin namely for an object and occasion of the greatest sin which is idolatry V. 8. Not of but of an Angel Isa. 108 34. V. 9. Shall passe over that is to say Sennacherib shall retire into his owne Countrey into strong holds Of the ensigne that is to say of the war which God shall denounce against the Assyrians Whose fire that is to say his divine power in destroying of his enemies shall shew it selfe out of Jerusalem the place of his abode see Isa. 10. 17. as anciently fire did come forth from Gods presence Levit. 10. 2. Num. 16. 35. CHAP. XXXII Vers. 1. A King namely Hezekiah under whom the Kingdom flourished in piety and justice and who is the figure of Christ. V. 2. Shall be that is to say he shall be a defence protection ease and safeguard to all his people V. 3. The eyes that is to say my people to whom I have given the light of my knowledge by my word shall no more be wilfully deafe and blinde that is to say inconsiderate rebellious and incorrigible see Isa. 42. 19. Ezek 12. 2. V. 4. The tongue that is to say those that beleeve in me being revived by a new Spirit shall make a free confession of my name and shall openly and cleerly praise celebrate it see Isa 35. 6. V. 5. The vile person the Italian the foole or the man of naught that is to say vicious and unworthy men shall be no more advanced to publike honours see Psal. 12. 8. Prov. 28. 12 28. and 29. 2. Liberall the Italian prince Hebrew liberall according to the manner of the Hebrews who call Nobles and Princes liberall men and benefactors Luke 22. 25. for this vertue doth very well become great men whose duty and glory it is to communicate and give part to others they being as it were the springs store-houses for particular necessities V. 6. To utter giving unjust sentences in judgemen deviating from right and reason against the Law of God To make empty to take away the goods and substance of poor men V. 7. The instruments that is to say Tyrants officers are ordinarily like to the master Pro. 22. 12. Lying words namely with false allegations and witnesses or by deceits and cunning practices Speaketh defending his right with sincerity and integritie V. 8. The liberall the Italian the prince who is indeed truly so of a noble and generous heart Eccles. 10. 17. Shall he stand the Italian He ariseth to doe things worthy of a prince that is to say Hee useth his power and authority in worthily executing his office and not in tyrannizing V. 9. Ye women of my people V. 10. Many c. the Italian one yeere after another that is to say for many yeers He seemes to have a relation to the seventy yeeres captivity Shall fail your countrey shall be desolate void of inhabitants and untilled see Levit. 26. 34. Lam. 1. 7. V. 11. Strip ye in token of sorrow or like unto poor prisoners as you shall be V. 12. They shall lament the Italian you shall beat your or you shall lament for your tâ—ats for your pleasant fields c. that is to say all the people shall lament for want of food for their little children wherein he hath a speciall relation to the siege of Jerusalem Lam. 2. 11. and 4. 34. V. 14. For ever uncessantly untill the appointed time V. 15. The Spirit which I shall send from Heaven as a new Spirit to cause every thing to live and flourish again see Psal. 104. 30. Ezek. 37. 9. V. 16. Judgement that is to say Righteousnesse and Justice shall bee re-established in the Church which had beene like a wildernesse by reason of her desolations but now shall be like a Carmel through the Lords abundant blessings V. 19. Shall haile that is to say When God shall have restored peace to his Church hee shall then turn his wrath against the world which is compared to a tall and thick wood and shall beat downe all the might and power of it Isai. 10. 34. The city that is to stay the great States of the world which remained in their flower and glory contrary to the cottages and ruines of the poore Church see Isa. 26. 5. V. 20. Blessed how happy shall the condition of Christs servants be under his Kingdom being they shall no more sowe the seed of Gods Word upon barren and dry ground but in the hearts of beleevers well prepared through Gods grace which shall be like unto the overflowing of the river Nilus which fatteneth the land of Egypt to which the Prophet manifestly hath a relation see Isa. 19. 7. and 23. 3. Send forth to till the ground Of the ox and which are labouring beasts CHAP. XXXIII Vers. 1. WOe to thee a prophesie against the Assyrians Caldeans and other enemies of the Church see Rev. 13. 10. When thou when God shall fully have executed his judgements by thy means and thou shalt have heaped up thy measure V. 2. O Lord the Churches prayer Their arme that is to say the strength and upholder of thy poor children which the Church as a mother presents to the father Every morning that is to say continually V. 3. The people a description of the overthrow which God would give his enemies At the lifting up because thou hast shewed thine high and glorious majestie V. 4. The â—â—tterpillar as those insects in the winter do gather up themselves and lay their egges in little holes whereby they may be easily taken up altogether to be destroyed and burned V. 5. He
been publickely practised and without controule v. 24. 31. V. 40. Store thee He hath a relation to the punishment appointed for adulteresses by the Law Deut. 22. 24. V. 41. Women namely of many kinde of people and Nations whereof the Chaldean army shall be composed V. 42. To rest that is to say I will powre out and execute it fully V. 44. As is the mother It was a common proverbe by the name of mother he meanes the Hittites whom the Jewes had succeeded not only in the possession of their countrey but also in customes and works v. 3. Now these Nations were taxed with serving of Devils and sacrificing their children to them Deut. 18. 9 10. V. 45. Her husband namely God the Creator of all and Law-giver to all whose knowledge and service those Nations utterly forsooke to worship Devils V. 46. Thine elder sister that is to say thou Jewish Nation and Samaria that is to say the ten Tribes and Sodome are like one another in sinning even as if you were one and the selfe-same mothers daughters Deut. 32. 32. Isa. 1. 10. Jer. 3. 8. Thy left hand that is to say to the Northward For the Hebrewes call the forepart the East the hinder part the West the left side the North and the right side the South V. 47. Nor done Thou hast not been contented with imitating and equalling them but hast gone beyond them V. 49. Pride She had gotten none but temporall excellencies from me not the spirituall ones of my word and covenant as thou hadst And besides her greatest sinne was but against the second Table rather then against the first as thine is in violating my service V. 50. As I saw good or after I had seen namely their abominations Gen. 18. 21. V. 51. Halfe because thou receivedst more favours at my hands and hast been longer suffered exhorted and corrected and hast seene my judgements upon the other therefore thine ingratitude rebellion and obstinacy cannot be equalled justified made their sinnes to seeme but little ones and excusable by the accesse of thine and them innocent in comparison of thee Jer. 3. 11. Mat. 12. 41 42. V. 52. Justified the Italian judged condemned them without any pitty as wicked and not deserving any mercy V. 53. Shall bring the Italian if I bring that is to say as I will never re-establish those Cities and Nations into their former estate so shall the Jewish Nation never be restored after the ruine which shall come upon them by the Chaldeans in respect of the glory of the Temple and the state of the Kingdome but as concerning spirituall good the people had alwayes a remainder of grace and hope of restorement to salvation v. 60. which the other Nations had not Isa. 1. 9. captivity This word is taken for all kinds of extreame misery Job 42. 10. the captivity namely free them from thy servitude and other continued and successive calamities See 2 Chr. 33. 11. and 36. 6 10. Jer. 52. 28 29 30. V. 54. A comfort A common kinde of speech as if those other Nations had any way been eased by seeing the Jewes as much or more punished then they were Lam. 46. V. 56. Was not mentioned Though thou were like Sodome in sinnes yet through pride thou didst disdaine and through hypocrisie thou hadst in abomination the very name of it and didst thinke thy selfe out of danger of being used in the same kinde V. 57. Was discovered by my judgements which I began to execute upon thee by meanes of these Nations V. 59. The Oath by which thou hadst bound thy selfe to me as a people to their King and a wife to her husband See Deut. 27. 15. V. 60. An everlasting Covenant namely the spirituall covenant made with the true Israel in spirit V. 61. Thou shalt Thou shalt be touched with true compunction and repentance When thou namely when I shall convert the Gentiles and make them members of the Church whose body was represented by the old Jewish Nation which was also first imployed in the preaching of the Gospell Thy Elder more or lesse ancient powerfull or noble then thy self But not not by vertue of the old externall and carnall covenant in which the naturall Jewes only had part or such as joyned themselves to their Religion and Ceremonies Jer. 31. 32. But by vertue of the new spirituall and eternall one grounded upon the Messias and upon his righteousnesse redemption and spirit which is made with the whole Israel according to faith Gal. 4. 25 26. V. 63. That thou mayest these things are here written and set downe to the end that after thy re-establishment especially in the time of the Gospell thou maist give God all the glory for thy deliverance by a sincere acknowledgement and consession of thy sinnes approving of and in silence adoring the judgements which had formerly been inflicted upon thee Rom. 3. 19. CHAP. XVII Vers. 2. A Parable or a figurative Speech representing one thing by another with a convenient correspondencie V. 3. Eagle namely Nebuchadnezzar Ier. 48. 40. and 49. 22. Divers colours hereby is meant Nebuchadnezzars Empire over many nations of divers customes and languages or his army composed of severall sorts of people unto Lebanon to Iudea which is oftentimes likened to a wood of excellent trees The highest namely Ieboiachim led into captivity 2 Kings 24. 12. V. 4. Cropt off Hereby is signified the captivitie of the chiefe of the Kingdome led away with Iehoiachim of merchants the Italian of traffique he meanes some Province or Citie of Babylon assigned to the Iewes which was commodious for traffique to keepe them from all thoughts of war and State policie V. 5. Of the Seed namely Zedekiab who was of the blood Royall A fruitfull namely in the Kingdome of Iudea not yet made desolate where Zedekiah might have maintained himselfe and growne up prosperously V. 6. It grew namely Zedekiah prophesied whilst hee was faithfull to the Chaldeans Of love signifying thereby that hee was but a vallall not Soveraigne nor absolute Branches turned being a dependent and subject to Nebuchadnezzar The roots that is to say he staid in his owne countrey and was not transported into any other place and the State remained in its antient forme and state onely the Kings power was diminished Brought forth that is to say Zedekiah begat and brought up children Jer. 52. 10. V. 7. Another namely the King of Egypt who was also a mighty King with whom Zedekiah joyned himselfe against Nebuchadnezzar 2 Kings 24. 20. Water it should uphold him and relieve him with his forces against the Chaldeans See Ier. 37. 7. The Furrowes he alludes to the channells and pipes wherewith the Egyptians conveyed the waters of Nilus to their land See Deut. 11. 10. V. 8. It was It was very likely that Zedekiah having made this league with Egypt might very well have maintained and bettered himselfe V. 9. Shall hee not the Italian shall not that Eagle namely Nebuchadnezzar V. 10. The East
is to say he hath in effect showne the care he hath of them V. 69. Raised up he hath given the Church cause to triumph by reason of the spirituall victory which the Messias hath had over all his enemies See concerning this manner of speech 1 Sam. 2. 1. Psa. 75. 4. and 89. 17. V. 76. Shall be called thou shalt not onely be so indeed but shalt be acknowledged to be such by publike testimony V. 78. Day spring namely Iesus Christ the true Sonne of righteousnesse Mal. 4. 2. V. 79. Of peace of perfect happinesse V. 80. In Spirit namely in the gifts and graces of the holy Ghost which proportionably to his age manifested themselves to be in him wrought daily more powerfully and maturely in him Of his shewing that he began to exercise his office by Gods expresse command CHAP. II. VER 1. AL the world a popular kind of speech that is to say the whole Roman Empire which as falsely as ambitiously was termed universall according to the stile of those great Empires Isay 13. 5. and 14. 26. Ier. 34. 1. Dan. 2. 39. Taxed that the number of persons and their wealth should be set downe as the custome of the Roman Empire was to doe oftentimes V. 2. Was first for under the same Cyrenius there was another tax mentioned Acts 5. 37. Governour in this first taxation he was not the ordinary Governour but was extraordinarily deputed with a most ample power in that Province to make this taxation V. 3. Into his owne this ought to be especially understood of the Iewes who by their ancient divisions had their Tribes Nations and Families with their inheritances in certaine severall Cities in which they held their freedome of being Citizen though they dwelt elsewhere V. 4. Nazareth where their habitation was though they came from Bethlehem where they were Citizens Of David namely the City where he was borne and where the ancient seat of his family was 1 Sam 16. 1. Iohn 7. 42. V. 7. In a manger of the stable of that Inne where they were lodged In which Inne all other places were taken up by reason of the great concourse of people either by such as were first come or such as were of more note and esteeme V. 9. The glory namely an admirable and heavenly light which was wont to accompany the apparitions of Angels V. 13. Heavenly host an ordinary name of holy Angels V. 14. Towards or amongst men V. 19. Pondered them examining gathering together and comparing them one with the other to strengthen her selfe more and more in knowledge and faith See Acts 17. 11. 1 Cor. 2. 13. V. 21. For the circumcising Christ would be circumcised for the same reasons for which hee would also be baptized and participate of the other Sacraments See upon Mat. 3. 13. V. 22. Of her purification namely of Marie Now some texts have it of their purification namely of Iesus and his Mother for the infants were reputed to participate of their mothers legall uncleannesse V. 24. A paire which was the offering for the poorer sort of people Lev. 12. 8. V. 25. Devout or religious and fearing God Waiting for at that time the mindes of true beleevers were attentive to look for the comming of the Messias See Marke 15. 43. Luke 2. 38. The Holy Ghost that is to say he was endowed with the spirit of prophesie V. 26. Christ the Greeke name answerable to the Hebrew name Messias that is to say annointed and consecrated for eternall King and Priest Psal. 26. Isa. 61. 1. Dan. 9. 24. Ver. 27. The parents the Italian The Father and mother namely Ioseph according to the common opinion See Heb. 7. 3. After the custome which was to present him to the Lord and ransome him Exod. 34. 20. V. 29◠Lord now even at this time that thou hast accomplished thy promise unto mee and that I have with mine eyes seene the Saviour of the world I die happie and contented See Genesis 46. 30. V. 31. Prepared that is to say ordained and appointed from everlasting to make it knowne in the appointed time to all Nations without any difference to make them partakers of it Ver. 32. To lighten or which must bee revealed to all Nations Ver. 33. Marveiled not but that they perfectly knew it by the Angels Revelation but because they saw this light was also communicated to others and and did spread it selfe abroad Verse 34. This child is set or sent that is to say God hath established him to be the fundamentall stone of salvation to all those that shall receive him by a lively faith who shall by him bee relieved from the fall of sinne and condemnation And contrariwise to bee a cause of a greater and more irreparable ruine to those who thorow their owne perversenesse shall reject him For a signe as a miraculous person approved by all the infallible signes of truth and vertue to bee as it were a pledge and signall set up of salvation Isaiah 11. verse 10. whom the world notwithstanding shall oppose thorow incredulity and hardnesse of heart V. 35. A Sword such shall the opposition bee that thou thy selfe who art his mother must prepare thy selfe to bee pierced with extreame griefes and anguishes That the thoughts that is to say God shall suffer and bring all this to passe to the end that by the preaching of the Gospell may bee discovered the impietie and rebellion of Gods open enemies Which is never so fierce as against the Gospell And the hypocrisie of the false Children of Gods house who under the profession of his name and service doe reject the onely meanes of knowing him to salvation and of serving him in truth And finally to shew the internall difference of soules whereof some thorow grace beleeve in CHRIST the others reject him thorow their owne malice See 2 Corinthians 2. 15 16. Ver. 36. Had lived this seemeth to bee added for to commend this womans Chastitie and devotion Who being left a widdow in the flower of her age had continued so to dedicate her selfe wholly to workes of piety in the Temple according to the manner of many holy women in those dayes Exod. 38. 8. 1 Sam. 2. 22. Verse 39. They had Namely IOSEPH and Mary Verse 40. Waxed strong whereby is showne That the fulnesse of the gifts of the Spirit shewed it selfe in him and brought forth extraordinary good effects according to the progresse of his age and the increase of his bodily strength hee being every way made like unto man except sinne The grace that is to say it plainely appeared that GOD did love him in a speciall manner directing keeping and blessing him in all things V. 41. We 〈…〉 carrying Iesus along with them according to the Law At the feast the Law appointed all Males to come to the Temple at the three solemne feasts Exod. 23. 17. Deut. 16. 16. and because here was nothing commanded concerning women Some have thought that it is here specially
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
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
not so much for any desire they had to advance his doctrine as because they did not as yet so firmely beleeve in him To contemne all dangers and accidents for the love of him and of his Gospell V. 6. My time as much as to say you may goe when you please But I have certaine moments for all mine actions which are determined by my Fathers will and mine which are not regulated by any humane will example or custome See Iohn 2. 4 V. 7. The world you need not be afraid of the world seeing you doe not fight against it nor condemne it as I doe according to mine office from whence grow up all these worldly persecutions against me V. 10. As it were namely at the first to kindle the desire of hearing and seeing him so much the more Or to discover first whither there were any number disposed by his first preachings for to receive him to the end he might not shew himselfe in value V. 14. Of the least which lasted eight dayes Lev. 23. 34. 36. V. 15. Having never for it was a thing knowne that Iesus had not frequented the Schooles at Ierusalem but had been brought up amongst mechanick people See Mark 6. 3. V. 16. Is not mine he would say two things the one My doctrine is not a humane science which I have needed to learne by teaching according as you take me to be simply man It is a perfect knowledge of Gods mysteries which as I am his Sonne I have by eternall generation from the Father and as Mediator in shape of man by voluntary communication The other is I doe most faithfully relate it there being nothing diverse much lesse contrary betweene the Father and me V. 17. If any man the divinity and faithful Ye of my doctrine is so evident that it can no way â—e contradicted but onely by a wicked rebellion against God but every soule that is well disposed by the Spirit to the true obedience of faith and to voluntary humility may very easily judge of it 1 Cor. 2. 14 15. Phil. 1. 17. V. 18. Of himselfe without any vocation or not conforming his words to his commission Seeketh is moved thorow ambition to bring men to his opinions and will wherein consisteth the false glory He that seeketh contrariwise the signe of a faithfull minister is to purchase audience and obedience for God only which is his true glory V. 19. Moses the meaning is You do yet beare me malice since that time as I healed the impotent man and caused him to carry away his bed on the Sabbath day Iohn 5. 8. as if I had violated the holinesse of the day But if we ought to take that Commandement so strictly how many wayes doe you transgresse it either by vitious and sinfull actions as also by common and indifferent actions Luke 13. 15. 14. 5. or in religious actions commanded by the law Mat. 12. 5. Iohn 7. 22. V. 20. The people who knew not what the chiefe intended Thou hast not for to devine but be frantick and speak senselesly as a man possessed with the Devill V. 21. One worke namely the foresaid healing Marvell to see me so freely break the Sabbath V. 22. Gave unto you as much as to say If the law of the Sabbath be not violated by circumcision which is administred on that day when the eighth day from the birth of the childe fals thereon Gen. 17. 12. no more is it not by any other action of piety and vertue such as mine was in healing the man that was sick of the palsie and the commandement to do good at all times limits the generall law of the Sabbath as well as that of the Circumcision Not because that is to say though circumcision was appointed and used before Moses by the ancient 〈…〉 riarchs Which seemes to be added to correct the Iewes superstitious veneration of the name and person of Moses V. 24. According by a precipitate and superficiall judgement without exact enquiry as it were outwardly and by acceptation of persons looking more upon some externall qualities as that I am a Galilean without degreee without title little followed rejected by the chiefe then to the grounds of my doctrine and the truth which you heare from me which are the two principall vices of a judge who contrariwise ought to shut his eyes and open his eares V. 26. The Rulers of the Iewish nation who sought to put Iesus to death by cunning and secretly Or to take him to put him into the hands of the Romans to whom was reserved the execution of capitall punishments V. 27. But when a false opinion grounded upon that the Iewes expected then as they doe now the Messias to come suddenly and unlooked for as comming from heaven according as his comming in the flesh is often described by the Prophets as Isay 60. 2. Mal. 3. 1. and 4. 2. though for all that they have set downe his descent according to the flesh and the time and place and manner of his birth c. V. 28. Ye both that is to say you have sufficient proofes for to know me and indeed you are convinced in your owne consciences that I am of divine originall and that my vocation is from God Iohn 9. 41. but you resist me out of pure malice Or though you know whence I am according to my corporall originall yet neverthelesse I am the true Messias approved by the Father He that sent me the proofes which my Father hath given of my sending Iohn 5. 32. are most certaine and infallible but you being carnall and wilfully putting out all light that is within you cannot wholesomely judge of them nor know them to be perswaded thereby See Iohn 8. 14. V. 29. But I know him I have a cleer knowledge of him and a most firme approbation within my selfe which I oppose to all your contradictions V. 34. Shall seek me namely after ye have so rejected me as you do ye shall go seeking the Messias and the Saviour and shall finde none there being none other but I. And as for me I being gathered up into heaven you will not know where to finde me because you know not what it is to seeke me in spirit and that your incredulity excludes you from accesse to my Father and even from life everlasting V. 35. Vnto the to the Iewes and Israelites who were formerly gone amongst the Gentiles and regenerated in religion language and customes Iac. 1. 1. 1 Pet. 1. 1. V 37. That great day this was the eight day of the feast of Tabernacles a day of solemn assembly Lev. 23. 36. So called by the Iews as also the most solemn dayes of other feasts Ioh. 19. 31. Saâ—ing the Iewes relate in their writings that 〈◊〉 this last day of the Tabernacles the people by an ancient tradition weâ— and fetched water from the fountaine of Siloâ— in certaine great vessels and brought it into the Temple to the Priests who powred it upon the Altar
singing the third verse of the twelfth Chapter of Isaiah and from thence it should seeme that the Lord took this occasion of speaking of these spirituall waters V. 38. Haith said these words formally are not set downe in Scripture but seeme to be gathered from divers places as Isay 35. 15. and 44. 3. in which under the figure of waters are promised the abundance of the gifts of the holy Ghost which should be powred upon the Church by the Messias whereby there should be as it were a living spring of all manner of good works framed in each beleever V. 39. The holy Ghost namely this rich abundance of the graces of the spirit as well those which were common to every beleever under the Gospell in regeneration illumination c. as the particular ones to certaine persons in the Church in power of doing miracles in prophecying in speaking of strange languages c. See Acts 19. 2. Because that See upon Iohn 16. 7. V. 40. Many namely by a certaine confused and obscure inspiration from God to judge of Christ as of a divine person V. 42. David was where the residence of his fathers houshold was V. 52. Of Galilee of whence they judged Christ and his Disciples to be by reason of their ordinary abode in that place CHAP. VIII VER 6. TEmpting him to overtake him howsoever he had answered For if according to his wonted clemency in pardoning penitent beleevers their sins he had spared the woman they would have accused him for sparing malefactors and doing things contrary to the law And if he had condemned her they would have taxed him with contradicting his own doctrine and his ordinary practise Or that he usurped the publike authority Wrote he seemes to do it as it were in signe of contemning those things which they alledged unlesse there be some more secret sense in it As for to shew that sinne which is written before God Isay 65. 6. and graven as it were with a steele Ier. 17. 1. is pardoned and blotted out by Christ by means of faith and repentance even as easily as a writing slightly made in the dust V. 7. He that is Christ here makes no law for the Judges and witnesses that they should not prosecute malefactors unlesse they be altogether guiltlesse But leaving the law of God in iâ—s force the execution of which did not belong to him hee contents himselfe with doing his office in convincing these hipocrits severe censurers of others and in the meane time they themselves spotted with many sins and wicked tempters of Christ and in correcting this woman Cast a stone according to the law Deut. 17. 7. V. 11. Neither do I namely for the externall and corporall judgement which did not belong unto him Insisting only upon the inward condemnation of the conscience to bring her to repentance wherein he fulfilled the worke of the law and of the Gospell together V. 13 Is not cannot be held valuable and certaine V. 14. â—oâ— I know and a witnesse must speake of certaine knowledge But ye your resusing to receive my witnesse proceeds from that you malitiously suppresse the notice which I have given you of my divine calling and of the full accomplishment thereof by my future glorification And thus ought to be reconciled Iohns saying 7. 28 with this V. 15. Yee judge yee taske me with false or not sufficient witnesse and I have more and better reason to reprove you for your false and perverse judgements of things belonging to God without any light or guide of his spirit but only out of your own fleshly understanding but I doe forbeare as he saith afterwards I judge in mine office of Mediatour I doe not proceed against you nor against any one else as arigorous and criminall judge as mine authority would well extend unto it mine end is to save by instruction exhortation conversion and not to lose by judgement and condemnation See Iohn 3. 17. V. 16. Alone that is to say separate from God my Father Which ought to be understood as well in regard of the unitie of the essence as of the perfect union of the will of the Father in his glory and of the Son in his quality of Mediator V. 17. Is true that is to say sufficient to be believed in judgement V. 18. Beareth witnesse namely by his Prophets but especially by his divine power wherewith hee hath endowed my person and accompanieth my ministery as well in words as in deeds V. 19. Yee neither know yee neither have nor will receave any light nor knowledge of my person office and doctrine by which only you might gaine the saving knowledge of God and therefore it is in vaine to speake to you of my Father Verse 20. In the Treasury See upon Marke 12. 41. V. 22. Will be kill that is to say will hee goe out of the world as Iohn 7. 35. they had said wil he goe into a farre Country V. 23. Yee are from being worldly by birth by nature and affection you are uncapable of raising your selves up to heaven from whence I am and whither I go directing all my beleevers thither V. 25. That I said that is to say even from the beginning of my vocation I told you that which I tell you still that I am the Sonne of God the Messias the Saviour V. 26 I have I could by many reasons convince your malice and prove the truth of my word but because you are unworthy of it by reason of your hardnesse I will content my selfe with the witnesse my Father beareth of mee and mine owne proper knowledge Ver. 28. When yee that is to say after yee have crucified mee I shall make you finde by the effect what my person and power is Rom. 1 4. V. 29. And hee hitherto my Father heareth witnesse sufficiently of the office which hee committed to mee and of my faithfullâ— executing of it V. 30. Believed with a transitory faith and for a time without any lively roote as appeares by the Lords ensuing discourses See Matthew 13. 20 21. V. 32. Yee shall know yee shall be enlighthed by the Holy Ghost in the lively knowledge of the truth of the Gospell by which you shall bee freed from the bondage of sin the devill and death See Rom. 8. 2. V. 33. Were never wee are of the blessed progeny to whom liberty and domination is promised Gen. 25. 23. and therefore nobody hath any right to bee Lord over us but only God The subjection wee now are in and have bin in at other times hath alwayes been by oppression and violence and not by any just title V. 34. Is the servant you thinke upon nothing but onely upon the right of temporall liberty but I speake to you of the spirituall liberty whereof man depriveth himselfe giving himselfe over to sinne which makes him his slave and takes away from him the title of Sonne of God and excludes him oâ—â— of Gods house and inheritance aâ— it is seene in you
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
resplendent in all vertue and blessing of Gâ—d notwithstanding the hatreds restraints and persecutions of that rebellious nation which being iâ— lerrage gone so farre astray as to kill S. Stephen God from thence raised the first occasion of preaching his Gospell to the Samaritans and afterwards did also begin to communicate the light thereof to some beginnings of the Gentiles such as Queene Candaces Eunuch and Cornelâ—us the Centurion were by the ministery of Philip and S. Peter But S. Paul being pre-ordained to this speciall office of the generall conversion of the Gentiles S. Luke sets downe how of a zealous Pharisee and cruell fervent persecutor that he was at the first God miraculously converted him enlightned him by visions sanctified him by his Spirit called him to the office of Apostle and endowed him with all gifts thereunto belonging equall to any of the other Apostles by whom he was acknowledged and approved of And imployed him in carrying the Gospell to the Gentiles which was most obstinately rejected by the Iewâ—s Wherein he had such a marvellous assistance and blessing of God that in few yeares he founded an innumerable company of Churches and did appoint the state and governement of them by the miraculous gifts of the Spirit which by Apostolicall priviledge he did obtaine at Gods hands through his prayers for certaine persons who in an instant were framed in all parts fitting for the holy ministery in knowledge gift of tongues authority and wisdome Which was by him especially done amongst the Gentiles For they having no precedent light of knowledge of the divine truth as the Iewes had could not in a long time have attained to a sufficient degree of capacity and authority by way of humane and ordinary instruction and preparation Besides that these divine vocations joyned to the other miraculous operations served for a great confirmation to the weaknesse of the then springing faith of the Gentiles Shewing likewise in all the course of his ministery a divine zeale and indefatigable care an unbounded charity and an invincible constancy not onely in enduring perpetuall labours wants and journies but likewise in combats as well with false brethren and hereticks halfe Iewes who falsified the purity of the Gospell and troubled the consciences of converted Gentiles by imposing of the necessity of Mosaicall ceremonies as also with the body of his owne nation which did persecute him in all places with calumnies outrages ambushes and attempts overcome by him by a truly heroicall spirit and dissipated by divine protection till at Gods appointed time he was constrained through the Iewes violence to appeale to Caesar whereupon he was carried prisoner to Rome where he lived preaching the Gospell freely writing Epistles to diverse Churches and setting forward the worke of Gods kingdome to the very end of his race where he sealed up his Apostleship by his glorious martyrdome CHAP. 1. VER 1. THe former namely the Gospell according to S. Luke V. 2. Through the holy namely through his powerand divine authority or through the inspiration of the holy Ghost whereof his humane nature was full being a most perfect relator of Gods will Others set downe the words in this sort after he had given commandements to the Apostles whom he had chosen by the holy Ghost V. 4. And being others conversing or taking food together or having assembled them together For the promise namely that soveraigne gift of the sending of the Holy Ghost from his Father which was the summary and accomplishment of all his promises V. 5. Be baptized a manner of speaking taken from the Prophets who doe liken the sending of the Holy Ghost in the Gospell to a great stood of waters Isay 44. 3. Ezek. 47. 1. Ioel 3. 18. whereby is signified his power of sanctifying and cleansing V. 6. The kingdome such an one as they imagined namely the earthly kingdome V. 7. It is not for you Iesus is contented onely with beating back the Apostles curiosity without inferring that this worldly kingdome shall never be established in the manner as they meant iâ— Though peradventure there may be here some track of the establishment of the lewish nation into the favour and covenant of God at the appoinâ—ed time V. 9. Receaved him parting in sunder for to hide him on every side See Luke 9. 34. V. 11. In lâ—ke maâ—ner bodily appearing clearely and comming down by a true exchange of place V. 12. Journey Namely so far as it was lawfull to travaile on a Sabbath day wherein the law had ordered nothing but the Ecclesiasticall constitution had limited to two thousand cubits which are a mile V. 13. Of James Iud. 1. to distinguish him from the traitor Iudas and it is the same as is called Thaddeus or Lebbeus Mat. 10. 3. V. 14. The women Namely those women who had ordinarily conversed with the Lord or according to others the Apostles wives His brethren See upon Mat. 12. 46. Verse 16. This Scripture which is rehearsed vers 20. V. 17. For he in these passages of the Psalmes in ver 20. there are two things which in the secret intent of the Holy Ghost speaking by David had a relation to Iudas The first that he had receaved the sacred office of Apostle which hee was dispossessed of the other that with the price of his Treason hee had bought a field which afterwards was disinhabited and prophaned being put to be a Church-Yard V. 18. Purchased Saint Matthew saith that the Priests did purchase it but it may be that Iudas himselfe had beene barganing about it and before hee had laid downe the money he repented and hanged himselfe and that after his death the Priests concluded the bargaine Others by the word purchasing say is meant that he gave the occasion of purchasing of it Falling head-long that is to say hee was strangled hanging himselfe in some high place Matth. 27. 5. Others hold that the halter did break that hee falling downe upon his face did burst a sunder Ver. 20. For it is Saint Peter by Revelation knew that the Holy Ghost had a secret relation to Iudas in these curses pronounced by David Ver. 21. Wherefore to restore the breach which happened by Iudas his meanes and to fill up the number which was chosen by the Lord. Not that there were any absolute necessitie in this member of twelve which afterwards was encreased by Saint Paul but onely by reason of Gods will revealed to Saint Peter Ver. 22. From the baptisme at which time Iesus began to manifest himselfe in the world A witnesse Namely in the degree of Apostle with the infallible conduct of the Holy Ghost and with the irreprovable and universall authoritie in the Church mâ—ditating the gifts of the Spirit which Saint Peter was divinely cerâ—ified that he that should be chosen should receave as well as the rest Of his Resurrection which was as it were the end of his humiliation and the beginning of his exaltation both comprâ—hended under the resurrection which he particularly
Apostle particularly speakes The truth Namely the knowledge and light of some morall good imprinted in their soule See Rom. 1 18 25. Ver. 9. Of the Jew without any distinction of nations or persons but yet in such sort that Gods Iudgement shall begin with his owne houshold and that those who have had most knowledge shall bee most grievously punished Now the Apostle makes here a sweet digression to the Iewes to include them also in the universall condemnation of the world and into the necessitie of having recourse to Christs righteousnesse and to Gods grace in the Gospell The Gentiles the Italian The Gentiles namely the heathen Rom. 1. 14 16. V 11. Of persons namely to the outward qualties of Nation condition or otherwise which make nothing to the cause V 12 Without Law namely which was written by Moses Without namely without being judged by Moses his Law but onely by the inward Law which is imprinted in their hearts Verse 13. For not as much as to say I speake thus because that the Law cannot bring any salvation to man by the knowledge or profession therof as the Iewes beleeve but by the perfect observing of it which being performed by them more than by other Nations they are also comprehended 〈◊〉 the generall curse and bound to seeke after Christs Righteousnesse Justified that is to say declared iust and worthy of the reward according to the covenant of the Law V. 14. For when the knowledge of Moses his law gives the Iew no great advantage above the Gentiles for the Gentile hath also his naturall law though lesse perfect imprinted in his soule by which he is instructed and bound to doe well and debarred from doing evill which are the two properties of all lawes V. 15. The worke namely the two aforesaid propreties bearing witnesse for the conscience is but an answering of a many spirit unto the law either to bind or unbind him to accuse him or excuse him to condemne or absolue him wherefore seeing the pagans have a conscience they have also a law V. 16. In the day it seemes this ought to be added to the 12th verse the secrets he saith this because v. 12. he had spoken of the false Iewes who hid their wickednesse under the cloake of prosessing the Law by Jesus to whom God hath given all iudgment Iohn 5. 22. Acts. 17. 31. according to as it is revealed in the Gospell whereof I am a minister V. 17. Behold hee now falls fully a convincing the Iewes reflest thou art confident and groundest the estat of thy conscience before God upon that thou last his law and makest profession of serving him according to it See Isa. 48. 2. Mic. 3. 11 makest thy least thou boastest thou art his people and that thou at comprehended in his covenant V. 18. And approvest the things that are more ex 〈◊〉 the Italian and discernest contrarie things that is to say canst iudge of what is allowed and of what is forbiden Other discornes what is best namely that which in the deliberation of thine understanding thou oughtest to follow as the true good in stead of the false good which carnall reason or sence presents unto thee V. 20. The former of namely the perfect modell not onely of what is concerning Gods true service in itself but also concerning what thou thinkest and judgest thereof within thy self V. 21. Thou therefore the Apostle speakes thus verily supposing that there was no Iew but was stained with some of these vices or with all of them V. 24. For the name that is to say these reproofes therewith the prophets reprove the Iewes shew this which I lay to their charge to be true enough V. 25. For circumcision that is to say O thou Iew I ranke therein the number of all other men in sinne and condemnation not withstanding all the signes thou bearest of Gods covenant for seeing thou apprehendest no other covenant but that of workes I tell thee these signs would be avail able unto thee if thou diddest perfectly observe the covenant which thou 〈◊〉 doing thou art in the sight of God like and vncircumcised and a heathen V. 26. Therefore if the to shew him unprofitable and vaine without the effects of obedience these signes are Let us put the case saith the Apostle that there were on the one side an uncircumcised heathen who should observe the law in it◠substance and on the other side a lew that shoul break it beeing circumcised who can make any question but that before God the heathen should be accepted and the Iew reproved And this is spoken by way of supposition and not for a truth nor absolutly as if anyheathen could perform that which is here spoken V. 27. And shall not that is to say such an uncircumcised heathen working according to his naturall motions observing the law in this kind would shew how much more thou Iew art to be condemned who hast received greater gifts and helps at Gods hands for to serve him See Matth. 12. 4. the letter namelie Moses his written law which represents Gods will more cleerlie and faithfullie then that light much obscured and darkned by finne which is in man V. 28. For he that which I say is grounded upon this that before God outward signes and names are of no value but the inward reality of the heart only Rom. 9. 6. Gal. 6. 16. V. 29. Inwardly namely in the inward part of his soule which is knowne to God alone of the heart namely the sprituall purification of the soul wherein consisted the true substance of the circumcision of the bodie in the letter namely in the externall signe or cerimonie like unto a writing or a picture without any vertue life or motion See Rom 7. 6. 2. Cor. 3. 6. 7. CHAP. III. VER 1. VVHat advantage seeing that he is liable to malediction as much as the Gentile or rather more what profit if so be it be of no efficacie if it want the perfect observance of the covenant of the law whereof it is the sacred signe V. 2. Chiefly because the Iewes anciently received Gods promises in Christ whereof circumcision was the seale according to Gods true order Rom. 4 11. though the degenerate Iewes did understandit otherwise See upon Rom. 2. 25. whereby that which they had not of themselves was offered unto them through grace to be receaued by saith from the promised Messias were committed like unto a deposited thing and a precious pawne which they haue kept for the whole church untill the accomplishment thereof V. 3 for what if if it be said that this advantage hath been lost by the inereualitey of a gret part of the nation I answere that Gods loyaltie in his promisers and covenant hath alwayes bin verified in his elect in respect of whom it was made Notwithstanding their defects which God through his grace hath alwayes overcome and therefore his glorie hath been so much the more exalted V. 4. Let God be let him be
one and punishing the other hee useth an infinite deale of mildenesse towards the wicked for to draw them to repentance which howsoever doth nothing but harden them in evill Rom. 2. 4. 5. This seemes to have a speciall regard to the Iewish nation towards whom God had used an infinite deale of patience before he did utterly reject them The vessells namely those men upon whom he meant to exercise his severe judgment likned before to vessells of his dishonour Filled whose state of sinne and corruption not pardoned nor corrected by Gods grace is fit for no other use but onely to be examples and subjects of Gods justice V. 23. That he might in that foresaid mildenesse God hath also had a regard of his elect of that and all other nations which he hath not destroyed Acts 17. 30. Rom. 3. 25 26. to make those who are of his elect amongst them at his appointed time partakers of the abundance of his admirable and glorious mercy in Christ. See Ephes. 1. 18. and 3. 16. Col. 1. 27. The vessells namely those men whom hee had by his free will appointed to bee the subjects of his grace Afore namely had chosen them from everlasting and predestinated them to the soveraigne end of heavenly glorie Ephes. 1. 4. 2. Tim. 1. 9. V. 24. Whom be this most free counsell of God hath appeared at this present time by the manifestation of the Gospell by which God calleth effectually to his grace whom he pleaseth without any dictinction of nations or regard of merits and by his calling causeth them to be what he would have them which is truely to be children of the promise v. 〈◊〉 V. 27. Esaias contrarie to this promise made to the Gentiles Esalas declares that onely a small number of chosen Iewes shall be saved Rom. 11. 5. V. 28. For hee for after he shall have used long patience with the body of the nation God shall at the last come to a rigorous and diffinitive iudgement to separate the false and hypocriticall lowes and utterly reiect them V. 29. And as Esaias had formerly propounded â—n example and image of what happneth at this present to the Iewish nation whereof the greatest part perisheth and onely a smal remnant is saved V. 30 What shall we say what ought we to gather from this example of the Gentiles calling who formerly lived without any knowledge of Gods will or any care of fulfilling of it and from the Iewes reiection who were very well instructed and verie carefull of the discipline outward observation of the law but onlie that salvation is a gift ofmeere grace thorow mercy upon mans greatest unworthinesse as I have said before The righteousnesse nam 〈…〉 the gift of being reputed iust before God in Christ in whom they have believed which is the onely righteousnesse for a man to obtaine life Rom. 3 21 22 26. V 31. To the law to the end and fulfilment of the law which is to pronounce righteous and give life to him that hath perfectly observed it Or to the true â—stablishment of Evangelical righteousnes which only is saving V. 32. Because because that instead of being guided by the Law to Christ who is the true end of it Rom. 10. 4. Gal 3. 24. to embrace his righteousnesse by faith they have sought righteousnes in themselves by their workes For they so farre have they beene from seeking their righteousnesse in Christ that contrariwise they have from thence taken matter of scandall to go further from him and have encountred with him by rebellion and enmity whereupon he is become to them an occasion of ruine V. 33. On him namely in Christ meant here by 〈…〉 st umbling stone CHAP. X. VER 2. FOr I namely the greatest part sinneth thorow ignorance bearing a generall vehement affection to Gods glory his word and service but without the light of Gods Spirit and without the guide of certaine knowledge V. 3. Being ignorant that is to say their naturall sence being not able to comprehend that mans true righteousnesse by vertue of which he may subsist before God is a meere gift of God in Christ and not a work of man Rom. 1. 17. and 3. 21. and besides striving to maintaine the dignitie of their own workes they have by that means withdrawn themselves from the true obedience of Moses his Law the principall end of which was to conduct them to Christ who alone hath perfectly fulfilled it for man V. 5. For Moses that which I speake of mans free justice in Christ appeares by this that whereas the Law commands to do and labour to acquire righteousnesse and by it salvation and life the Gospell contrariwise presents this righteousnesse as already acquired which wee need but onely to receave and retaine in our heart by a lively faith accompanied with free confession V. 6. Speaketh on this wise St. Paul maketh use of this passage though spoken in another sence simply for a pourtraiture of the Evangelicall promises of salvation which doe not send a man back to much labour as to gaine a good thing which is yet far from him but doth present them to him within himselfe if he will but only bee pleased to receave them Who shall ascend that is to say shall I undertake by mine owne workes to obtaine a right to enter into eternall life That is no indeed for that would bee renouncing of Christ and disannulling of his merit by vertue of which hee alone hath gotten the entrance and possession of heaven for all beleevers See Iohn 3. 13. V. 7. Who shall dâ—scend shall I try to take upon my selfe the paines of death and hell for satisfaction for mine owne sinnes That is God forbid that I should undertake iâ— for by that meanes I should disannull the effect of Christs death V. 8. The word that is to say the thing promised thee by this Evangelicall grace namely life in Gods grace is by faith in thy heart as in a lively spring and in confession as a continuall respiration Ver. 9. With thy mouth by this duty is meant all other duties for all the workes of a Christian are an effect and testimony of his faith and a perpetuall thankesgiving and acknowledgement Hath raised him this head which is the accomplishment of the worke of redemption comprehends all the rest and hath a speciall relation those two foresaid parts v. 7. of descending and going up againe into heaven for the resurrection presupposeth death and sets downe the glorious returne from it V. 10. For with because God hath established this order and these meanes namely of faith to be justified and of confession and any orderly life for a perpetuall acknowledgement of this admirable benefit as a man to attaine to the fruition of salvation and hath in a manner coupled them together so that it is impossible there should bee a true and lively faith without confession as there can no life in man without respiration V. 12. For there hee gives a reason
for this universall terme whosoever which he hath added in the precedent verse to the passage of Isaiah where it is not expressed Lord namely Iesus Christ by his death and Resurrection hath gotten him a title to bee Lord over all men and to bee the head of all his Elect a middest all nations to distribute the graces of his spirit unto them Yet is it not with him as it is with men for hee is no whit empoverished by the multitude of them who have part în his goods neither is there before God any other difference amongst men but onely of those that acknowledge him and call upon him and of those that doe not as it is proved by the ensuing passage V. 14. How then he proves the said indifferencie of nations because that the meanes to attaine to salvation by the true invocation of God hath beene made common to them all and consequenty faith and so from time to time the hearing of Gods Word and preaching and according as the one is occasioned by the other and at last every thing resolves it self into the Soveraigne cause of Gods good will and pleasure Who hath also accompanied these subalternall meanes with his power to produce their lively effect of faith and confession Without a because the Gospell is but a publication of Gods secret will which cannot be knowne unlesse he reveale it himselfe V. 15. And how this preaching being an embassage of grace and peace presupposeth a sending from God well verified and authorized by himselfe As it is these passages of the Prophets may be referred to this sending or mission of the Apostles to preach grace which no man knew of nor had any power to being tydings of it without the expresse declaration and commision of the offended Soveraigne V. 16 Not all as there is indisterency of nations so there is a great deals of difference of persons some believing and some not as Isaiah foretelleth and so making the preaâ—â—ng unprofitable See Heb. 4. 2. V. 17. By hearing that is to say it is not grounded nor doth not resolve it selfe into naturall 〈◊〉 â—â—â—ks nor into discourse of reason noâ— into humane 〈…〉 hority nor into apprehension of the understanding but onely into the declaration which is made thereof to man which also hath neither truth nor power but onely by its faithfull relation and câ—n â—â—mity to Gods originall word V. 18. But I say as for the Iewes that have not beleeved what can bee said of them It is because they have heard nothing of the Gospell No for like the Sunne Psal. 19 4 it hath runne over all the world Col. 〈◊〉 6 23. shall wee then say that the de 〈…〉 was in them who have rejected the light of the â—â—ving knowledge of the Gospell which the Gentiles have accepted he answereth v. 1â— that it cannot be gainesaid seeing that Moses did formerly protest the same V. 20. Very bold and wiâ—h a holy freedome without bearing so much respect to this nation or to the vices of it That sought mee not to shew that all the Gentiles advantage was out of especiall grace and an effect of their free election But that God did exercise the rigor of his justice towards the Iewes upon their hardened rebellion CHAP. XI VER 1. HAth God ought one therefore to say or thinke that God hath taken away his grace or cut off all his people Israel from his covenant and for ever God forbid that can not bee said neither of all the people whereof I am one and others with me chosen by God in whom his covenant is ratified nor of the body of the people for ever for the time will come that they shall bee re-established ver 11. V. 2. Fore knew that is to say chosen and ordained from everlasting to salvation Rom 8. 29. V. 6. And if this seemes to be inserted against those Iewes who being become Christians did notwithstanding repose some part of their righteousnesse and confidence in the workes of the Law which Saint Paul sheweth could by no meanes be done for these two wayes of righteousnesse and salvation are incompatible the one with the other Rom. 4 4 5 Gal. 5. 2. 4. Ver. 7. What then my discourse commeth to this that the body of the Iewish Nation seeking their righteousnesse by the Law have not obtained of God to bâ—e reputed just and to have right to everlasting life Rom. 9. 31. and 10 3. The election namely that small number from amongst them which is chosen by God by vertue of this election hath bin endowed with the spirit of faith in the Gospel which propoundeth Christs only righteousness The rest the common people have taken occaâ—â—on to harden them selves in their tebellion being scandalized at the Gospel which is contrary to then fleshly understanding See Rom. 9 18. V 8. Of slumber the Greeke word signifieth the deadly slumber of those who have beene stung with some venemous beast V. 9. Let their table may all blessings and chiefly the proffer of the Gospel which they have hitherto abused prove an occasion of ruine and perdition to them for a iust punishment of their ingratitude V. 10. Bow doune make them unable to lift up the eyes of the spirit to thee and to thy Gospel or to rectifie themselves by conversion of heart or to doe any thing that is right or good and contrariwise burthen them with thy curse like to a heavie but then or with fetters of bondage with which the Hebrew terme of the Psalme which saieth make their loynes continually to shake a greeth very well V. 11. Isay shall it then be said that the body of this nation hath taken such a fals subiect of scandall against the Gospel that it is therby fallen irreparabâ—ly into a finall apostasie God so bid God hath revealed iâ— otherwise to me namly that he will yet on day call the Iewes againe and restore them to his covenant which in this meane tyme as upon an occasion Acts. 13. 42. he will communicate to the Gentiles that in his appointed time he may make use of this favour bestowed upon the Gentiles as aprick of holy realousy to the Iewes to prick them on to take part in this everlasting benefit V. 12. Now if the fall if God hath made use of the Iewes reiection for an occasion of powering out the riches of his grace thorow out the world and if the number of beleeving Iewes being much deminished a great multitude of Gentils hath bin converted how much more abundant shall Gods grace be and the number of beleevers increased even amongst the Gentiles themselves when the body of the Iewes here called fulnesse being re-established in Christ shall fill the world with wonder shall raise up all mens hearts to God shall induce unbeleevers to believe shall confirme beleevers and shall sett the Gosple in its full lustre and Christ into the fruition of his universall Empire of the world He addes this to induce the Gentiles to desire and
whereof worldly men only 〈◊〉 capable and which they doe so much esteeme of and raigneth so amongst them And hath no proportion but onely with worldly things and cannot teach to divine and heavenly ones Ver. 13. Spirituall things termes and wayes of propounding and teaching divine and spirituall employed both in a spirituall matter and subject V. 14. Naturall man who hath no other light but the naturall light of his soule wanting the gift of the Holy Ghost See Rom. 8. 5 6. Jude 19. Spiritually by a divine light and judgement according to the principles and rules of Gods Spirit V. 15. He that is spirituall namely the man that is enlightned and regenerated by Gods spirit Iudgeth hee understands and discernes Gods truth so much as concernes his salvation his fâ—ith grounded upon Gods word sealed and rooted in his heart by the Holy Ghost no way depending upon humane judgement V. 16. For who seeing that carnall men have no light nor knowledge of Gods secrets how can they judge of or confute that which his spirit â—oth dictare to beleevers to correct it or rectifie it But wee namely all true Christians by meanes of the Holy Ghost have a certaine and undoubted knowledge of what Christ did intend to say and signifie by his word CHAP. III. VER 1. COuld not hee goeth on with an objection which the Corinthians made Seeing that spirituall men are capable of Gods mysteries why hast thou not revealed them all to us and preached them in a high and divine stile but hast given us onely the first rudiments and that in a vulgar and familiar manner Whereupon is growne the contempt of thy person and the affectation to raise them higher by humane wisdome He answers by a kinde way of grant and by an oblique recrimination thus And if it were so lay not the fault upon me but upon your owne incapacitie and to the carnall passions which possesse you Babes opposite to those perfect ones spoken of 1 Cor. 2. 6. In Christ namely in the knowledge and faith of Christ in the state of spirituall life which beleevers enjoy in the communion of him which hath its progresses and encreaseth as mans age doth untill it come to its perfection in life everlasting See Ephes. 4. 13. V. 3. Carnall following for the most part the sence and affections of your vicious nature And walke do not ye walk according to that vice which remaineth in man through sinne and not according to God Ver. 5. Ministers to whom that dependency ought not to be attributed which is due onely to the Lord namely Christ. By whom but not in them as in Christ. Even as the besides that their externall ministery which hath beene the meanes of your saith is not of themselves nor by any vertue of their owne but of the Holy Ghosts meere gift Verse 6 Gave the hath blessed and wrought inwardly to make our preaching lively and effectuall V. 7. Any thing of himselfe nor in respect of God and the height of his Action And absolutely câ—n have no part in the command of the soule and the conscience which belongeth wholly to Christ who is and worketh every thing in all men 1 Cor. 12. 6. Col. 3 〈◊〉 V. 8. Now â—e he points at the Corinthians other error namely to take an occasion of divisions from the number and diversity of the ministers chusing as it were each one to make him head of a faction are one they have the same office from the same Lord and all worke in one and the same externall manner and neither the one nor the other can make any impression upon the soule nor infuse any vertue into it and if their be any difference in the degree of this worke the reward shall likewise be different in heavenly glory Dan. â—2 3. and with this they ought to be contented without desiring any thing of men V. 9. Labouâ—ers namely ministers and instruments in that whereof God is the supreame author V. 10. To the grace namely to the office of Appostle and the gifts which are sitting for it I have layd namely I have taught by the infallible guide of the Holy Ghost the first and most certaine and undoubted truth of the Gospell upon which ought to be built and by which ought to be ruled all the doctrine of those who come after as the foundaâ—ion beares up the building and by its dimensions gives a rule for the setting up and rasing of it and by its soundnesse and firmenesse to the matter or stuffe wherewith it is to be built V. 12. Build that is to say continueth to preach the pure divine sound and precious doctrine of the Gospell in a way conformable to the substance therof and according to mine example Wood. Hay mingling in his preaching termes of humane art rethoricall ornaments philosophicall questions or reasons c. which though peradventure they doe not falsifie the substance of the Gospell yet they disfigure the face of it by an unseemely variation 1 Cor. 1. 17. 1 Pet. 4. 11. 2 Pet. 1. 16. V. 13. Worke though at some times for a time the Church being darkened with ignorance or with perverse affections doth not plainly discerne which is the pure manner of teaching the Gospell yet God doth at his appointed time send againe the cleerenes of the spirit which sheweth beleevers the truth and vanity of things and like fire consumes and brings to nought all what is of human invention Nor can any thing subsist to be continually beleeved by the church unlesse it be truly divine and spirituall V. 14. Abide as the good mettall in the furnace which is not consumed like the drosse or other light stuffe V. 15. Hee shall suffer losse this his labour of preaching the Gospell with that false annexion of worldly doctrines and artifices being not able to stand that triall of the Holy Ghost shall not be accepted of nor rewarded at Gods hands Yet for his owne person if he have kept himselfe to the faith of Châ—ist he shalâ— be saved as by 〈◊〉 yet he must be pâ—rified by the Holy Ghost of that mixture and drosse of worldlinesse wherewith he hath defiled himselfe and his ministery Or like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified minister V. 17. Defile breaking the union of the church or corrupting the purity of its faith as the Corinthiâ—â—s did is holy and therefore ought to be inviolable V. 18. If any man against the affectation of worldly knowledge and the foolish presumption of being wise wherewith the Corinthians were defiled â—ee sheweth that contrariwise to be truly wise and understanding before God one ought for to renounce his owne understanding and all manner of good opinion of himselfe to give way to Gods onely wisdome which is incompatible with worldly wisdome and with fleshly pride Mat 16. â—4 〈…〉 d â—8
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
that eauen in this glasse we can not yet behold this image but couered ouer with manie circumstances of words and corporall significations accomodated to our manner of speaking and to our apprehension this is taken out of numbers 12. 8. Facâ— to face openlie and as it were by direct line we shall have a full light of god and of all his misteries agreeable to our perfect happinesse I Know I my self though an Apostle and so much enlighâ—â—ed shall I Know I shall com to the perfect marke and effect of mine eternall election in acompleate Knowledge of God and full coniunction and communion with him Knowen to be chosen accepted of and marked for his Rom. 8. 29. Gal. 4. 9. 2 〈◊〉 2. 19. V. 13. Now that is to say even in this life these three chief Christian vertues are and doe operâ—â—e in true beleevers at all times whereas miraculous 〈◊〉 were to cease presently after the foundation of 〈◊〉 churches the greatest for faith and hope shall have no more place in the life everlasting Romans 8. 24. 2 Corinthans 5. 7. Heb. 11. 1. 〈◊〉 charity shall ver 8. and besides because charity is 〈◊〉 end of the other two Because man receaves by faith and apprehends by hope that he may enjoy by a perfect love by which he also giveth to the Lord what he hath receaved from him and in this correspondency confisteth the accompâ—â—shment of conjunction with God and of mans beatitude CHAP. 14 Vâ—â— 1. PRophecy that you may receave the miraculous gift of Gods spirit to be able â—â—â—blikely to expound Gods word and apply it to his churches use Num. 11. 25. 29. 1 Sam. 10. 5. 10. which amongst all these other gifts is the most proâ—â—table and edifying Whereas the Corinthians did more desire the gift of tongues as that which caused more admiration noâ— regarding what fruit the Church reaped thereby V. 2. For prophecie is a gift more excellent theâ— that of strange tongues for by it is communicâ—ted light and instruction to the Church to the and with vnderstanding of it which ought to be the proper and of speaking out which speaking is but an â—â—profitabel sound vnto God who onelie vnderstands iâ— Misteries what he propounds of the vnknowne doctrine of saluation in an vnknowne language by this gift of the spirit is a incomprehenciable as iâ— it were a hidden secrets neuer reuealed V. 3. To edification namely things which serve 〈◊〉 the instruction advancement and confirmation of the faith even as the two subsequent vses are referred onely to a mans manner and custome oâ— living V. 4. Edifieth because he only understandeth it See upon 1 Cor. 12. 10. V. 5. I would I say not but that they who have received the gift of tongues may put it in practise so it may be for a holy vsee as to confirme the faith and not for a vaine ostentation the church not vnderstanding it these miraculous gifts beeing often ioyned with personall vices great that is to say he hath a more precious gift because it profiteth more then that of strang tongus which without being understood roduceth nothing but a vaine admiration he interpret for in that case he doth the office of a prophet these two gifts beingsometimes ioyned on with the othâ—r see concerning this gift of interpreting upon 1. Cor. 12. 10. V. 6. Now that which you admire in others would you finde it good in mee who am your Apostle namely that I should come unto you with the gift of tongues onely which gift is so largly conferred upon mee by the holy Ghost v. â—8 would you not rather expect from me an understanding seâ— mon more befitting mine office of Apostle and more profitable for you by revelation namly if I should propose unto you some particular thing belonging â—oyour faith or salvationwhich I had learned of God by some immediate reâ—elation or apprehâ—nded and taken out by discourse and reasoning out of the generall grounds of Gods word by prophecy ng namely by a genrall exposition of Gods truth whither it be by a miraculous gift which is prophecying or by an ordinary faculty which is learning V. 10. Ofvâ—iâ—es that is to say of nations which have differing languages V. 11. Therefore if as the diversity of languages they being not understood breeds a kinde of alienation amongst men and makes them one alien to another hindering their communication so this gift of unknowen tongues wiâ—hout understanding them cannot any way do the Church any service in its true communion V 13 That speaketh namely by a miraculous gift Pray that let him desire oâ— god to grant him the power likewise by such another motion of the holy Ghost to propound that in the vulgar tongue as he had pâ—opounded in an vnknowen tongue see vpon 1. Cor. 12. 10. V. 14 For if the necessitie of this is most expresâ—â—e Knowne in publicke praier wherein according to Christs command common consent is required Math. 18. 19 which cannot be vâ—lessâ— it be vnderstood and therefore if the moâ—on of the spiret driueth on to make a prayeâ— in an vnknown language it is necessarie that it should be inâ—eâ—preâ—ed either by him that made it iâ— he hâ—ve the gâ—â—t or â—y some other My spirit Gods sâ—â—â—â—t frameth 〈◊〉 me by way of supernaturall inspiration the concepsions and words of the prayer and driues me to the uttreing of them but in the meane time the naturall facultie of the mind or vnderstanding by which the naturall and ordinarie speechis produced to communicate it self to others ceaseth in me and yeelds no edification Therefore the conclusion is that one was not to vse this gift of tongues publicklie for a vaine ostentation V. 28. but onlie in a time of need when They were to reproue infidels or conuert nations of an oâ—knowne language and if that gift were made use of in a Church which had not the naturall use of his language that did speake he himself was to interpret it or some bodie else for him that the church understanding it might be instructed and by the miraculous expression confirmed V. 16. Else When the meaning is That the praiers made and praises givan to God publikelie in the Church ought to be made by the same spirit motion and affection in all which is imposible if all doe not understand the mening He that namelie the common sort of people which in the holie assemblies sate in places destinct from the pastors and other Ecclesiasticall persons such as those were who had that gift of tongues Say Amen that is to ay ioyne his vows assents and intentions to a speech which he vnderstandeth not V. 18. Speake more hence it appears that this gift of tongues as well as of other miracles was more largelie bestowed upon one then upon another and that it was generaly bestowed upon all the Apostels who weare to goe ouer all the world V. 19. With mine see upon v. 14. V. 20. Children to feed your selues with and glorie in vaine things
he in the meane timâ— had laboured in other Churches with most happy successe according to Gods miruailous blessing which he doeth not setâ— foorth through any vaine glory but to exalt the Gospell which God made glorious by the admirable proâ—fes of his power as it was evident in their Church above any other whereunto he also contributed all maner of fidelity sincerityz â—ale and humility a midst all maner of trialls and â—xercise of afflictions and pâ—rsecutions made easie by vertue of Ghrist and by faith in him and by a certaine hope of eternall glory to which he continually aspired and taught all beleevers to aspire unto and prepare themselves for reâ—â—uncing all carnall affections to answeare to the grace of reconciliation prâ—ached and presented by the Gospell and he performed this holy duty especially towards the Corinthians exhorting themselves from all manner of communion with infidels and idolaters Thâ—n at the same time as he was writing this Epistle Titus beeing returned from Corinth where he had sent him and having confirmed the report of the good state which that church was putting it self into the Apostle enlargeth himself in testimonialls of joy and comfort and entire affection And sending back Titus unto them with other brethren to make a collâ—ction of almes for the churches of Iudea hâ— exhor th them to contribute liberally and speedily towards it And to prâ—vent that evill which Titus had reported unto him was occasioned amongst them by false Apostles he doth highly extoll his owne Apostlesship especially iâ— those Churches which were founded by him as that of Corinthans shewing that he was 〈◊〉 by a terrible power against all adversaries and that he had made use of it in such a kinde that false Apostles could never take any advantage upon him nor occasion against him and that he could with the glory of his ministery overshadow all their false luster yet that he hâ—d rather in humblesse towards God and modest charity towards them and all other mâ—n to give a proofe of his faithfulnesse So that they did not force him through their rebellion and imp 〈…〉 â—o shew forth his just rigâ—r the power whereof lay in his hand CHAP. 1. VER 1. AChaia a province of Peloponnesus or Morea where Corinth 〈◊〉 V. 4. Comforteth us it appeares that the Apostle finding himself in great streights in the course of his ministery had found great comfort in the fruit which his first epistle to the church of Corinth â—ad brought forth by correcting of many defaults V. 5. Of Christ which wee suffer for his name as his members to be conformable to him our head who participates of them with us and beares us up in them by his power Rom. 8 17. Rev. 1. 9. V. 6. It is â—or namely that in me you may â—â—ve an example that God doth in this world afflict even his most faithâ—ull servants to exercise them that ye may likewise prepaâ—e your selves for 〈…〉 h tâ—ialls and that seeing God never doth forsake them with his comfort and vertue and that at the 〈◊〉 he doeth deliver them in good time you should also dispose your selves to faith and patience by 〈…〉 nes whereof all your afflictions may prove to your salvation and life â—s effectuall sheweth its 〈◊〉 and effect in strengthening and bearing you up in the like troubles V. 8. Which came it may bee hee meanes the persecution of Ephesus acts 19. 23. 1. Cor. 15. 3â— V. 9. We had he was verily perswaded that he should die that we should Gods end in bringing of his into such extremities is to teach them to renounce all manner of presuming upon themselves and to put no manner of confidence in human meanes and to repose all their trust and beleef in God alone to whom no deliverance not even from death is impossible V. 1â— By many namely beleevers having a joynt feeling of my deliverance to give God thanks therefore as they had a feeling of my dangers and prayed unto him for me So he sheweth that his principall end in desiring of thâ—se prayers to be made for him was the glory of God V. 1â— For our he gives a reason of this request namely because his loyaltye towards them in his ministery was worthâ— to be recompensed by them with their prayers for him goodly sencerity not only in a moraâ—l and civil sincerity answereable to the duty and judgment of men but in a spirituall one created in the Apostle by God and approved of bâ— him noâ— with without using any art of human knowledge or eloquence therein but onely the supernatuall gift of God in light of truth and strength of his spirit V. 13. For we write we may boldly boast of these things to you who have discerned the truth thereof and doe know it with an undoubted knowledge V. 14. As alsol I hope you will never enter into any diffidence of my sincerity seeing that hitherto you have esteemed it to be a happinesse and glory unto you that you had me to be your Apostle and founder of your church with such abundance of spirituall gifts for you in part somewhat a terme of modest extenuation or silent reprehension of the Corinths for having wavered in this beleef by the inducement of false Apostles even as and so enterchangeable your Church hath bin as a paragon of blessing upon my ministery and the very heigh of all my labours as I doe also expect to be approved of and crowned by Christ for it at the last judgment V. 15. That you might that as you were by my first comming unto you converted so by my second you might be confirmed and set up right V. 17. Lightnesse having not hitherto accomplished my designe to visite you according to namly without the guide of the spirit according to mine own naturall understanding for worldly respects which varying in themselves or at least in my conceipt maycause me to alter mymind there should be I should say and promise now one thing and afterwards another V. 18. As God a kinde of oath by the interposition of Gods truth who by his spirit did likewise make the Apostles ministery true our woâ—d have a care above all other things that you do no take this change of designe for an argument of instability in my doctrine but beleeve that I have done it for some certaine and sufficient reason V. 19. For the Christ who is the only obiect of our preaching have bin taught by us without any variation or contradiction with a perfect uniformity as well between me and my companions as in all parts of my doctrine among them and the foundation thereof is in Christ himself and the substance of his gospell which is most pure absolute and everlasting truth and in the revelation of his spirit V. 20. For all Gods will being to be glorified and to beacknowledged perfe 〈…〉 true in the accomplishment of all his promises in Christ preached by us hath also given us Apostles an infallible conduct of his
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
25. 31. Jude 14. CHAP. IV. VER 1. BY the Lord the Italian in the Lord in his behalfe in his name for the love of him V. 4. His vessell namely his bodie in which his soul lodgeth and which is the instrument of the operations of it especially in Gods service as a vessell of his Temple And honour See upon Col. 2. 23. V. 6. In any matter the Italian In the affaires of thiâ— life As to contaminate by fornication persons who are allied or belonging to others as wife or daughter c V. 8. Given unto us the Italian put in us Hath endowed us Apostles with the light and conduct of his Spirit in such measure as we do teach Gods truth most purely and certainly V. 9. Are taught not onely inlightened but also inwardly moved and framed thereunto by hiâ— Spirit V. 10. Which are in the charitie which is amongst you appeares sufficiently by that you shew towards other believers who are out of your Citie and Church V. 11. Your own businesse Every one according to his calling without medling with importunitie or curiositie with other mens businesse 1 Pet. 4. 15. With your own under these manual Arts are comprehended all lawfull callings and exercises V. 12. Honestly shunning idlenesse which leades a man to vices or brings him to dishonest beggerie That are without namely unbeleivers and such as are strangers to the Church Of nothing or of any one and that through your own sloath you be not driven to look for relief of other men V. 13. Are asleep that is to say are dead in hope of a blessed Resurrection an ordinary terme in Scripture No hope of everlasting life V. 14. In Jesus the Greek terme signifies the manner of dying well as who should say who by Jesus Christ namely by faith and by calling upon his name have passed to death Will God that is to say we must know and believe that God will bring into that heavenly glorie which his son possesseth those that shall die in his faith V. 15. By the word namely by especiall revelation of God See 1 Kings 13. 17 18. and 20. 35. We which are alive namely those who shall then be alive as we are now who ought each moment to expect Christ. See 1 Cor. 15. 51 52. Shall not that is to say shall have no advantage above them but as one should say the dead shal have advantage above those which are alive being they shall rise from the dead before the qualitie of the others be changed to enter into everlasting life V. 16. A shout the Greek word signifies such kindes of shouts or watch-words as men that row or vintage-men do use to encourage or call upon one another V. 17. Caught up After we have been both in soul and bodie endowed with such qualities as are fitting for everlasting life as amongst the rest with agilitie of bodies See 1 Cor. 15. 51. CHAP. V. VER 1. YE have no need Take heed of presuming to be so bold as to enquire concerning the prefixed time of Christs comming to judgement V. 2. Know namely by the Lords words which have often been spoken over again by the Apostles See Matth. 24. 43. As a thief that is to say unlooked for not but that many signes and tokens shall be seen before his comming Matth. 24. 30 32. but yet none shall be able to set down the prefixed day or moment V. 3. Shall say namely worldly men V. 4. In darknesse of ignorance or blindnesse of sinne V. 6. Let us me sleep through carelesnesse slacking or giving over doing acts of pietie being lulled asleep by worldly desires cares and pleasures V. 9. Appointed us He hath not by his immutable decree excluded us from his grace and given us over to the state of sin and natural corruption to punish it according to the rigour of his justice V. 10. Wake nos these words may be understood either in their own proper sense or figuratively for living or dying V. 11. Comfort your selves or exhort one another V. 12. To know to judge well and worthily of them which is the first degree of honour Which labour in the holy ministerie In the Lord by his commission and authoritie in his Name in the service of his Church keeping within the bounds of his will and of their own vocation V. 18. For this is As God through his grace in Christ turneth all things to be for your good and salvation Rom. 8. 2â— So he will have you give him thankes for all things as benefits bestowed upon you V. 19. Quench not do not you suffer through rebellion impurity ingratitude negligence or contempt the gift of the spirit of grace which worketh in you in light of faith and knowledge and in fire of power to depart or to be abolished in you but preserve it nourish it and make use of it See Matth. 25. 8. A similitude taken from the fire of the Altar which was to be kept continually alive and burning V. 20. Prophesyings the Italian prophesies namely the writings of the Prophets in the old Testament or the ordinary expositions which are made in the Church by a singular gift of the Spirit See Rom. 12. 6. 1 Cor. 14. 1. 6. 29. V. 21. All things namely all the doctrines opinions actions and examples which every believer is bound to examine by the light of the Holy Ghost according to the rule of Gods Word V. 23. Spirit by his Word here differing from the soul he meanes either the gift of Gods Spirit and the spiritual part of a regenerate man or the understanding and minde and by the soul onely the meer animal part V. 24. That câ—â—leth you namely God who hath begun his worke in you calling you effectually to the participation of his Gospel is loyall and constant in keeping of his promises which he hath made to those that answer to his call to bring them to the last period and end of it V. 27. I charge you For these Epistles writtâ—◠〈◊〉 the Apostles were directed to the college 〈…〉 stours by whom they were afterwards read 〈◊〉 publike Assemblies of the Church and expounded by the Prophets or other Pastours being laid up and kept in the Churches treasurie of records THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT THis Epistle is almost of the same subject as the former for the Apostle having not yet had libertie to visit the Thessalonians writes this second Epistle unto them to confirme exhort and correct them and first he commends their faith charitie constancie and patience in persecutions and strengthens them praying to God that he will be pleased to accomplish his worke in them then afterwards upon occasion of a certain opinion which was grown up amongst them that Christs last coÌ„ming was at hand wherupon there grew great discorders in the Church he declares unto them that it was false for before that time Antichrist was to come whose kingdom pestilent doctrine false miracles
kinde of frenzie or violent passion or that is out of taste which is opposite to wholsome words Of words of things of naught that have no solid subsistencie V. 5. S 〈…〉 ing that make an art of lucre of the Gospel which is the doctrine of piety Withdraw have no communion with them neither Ecclesiasticall nor brotherly hold them to be interdicted and contagious persons V. 6. With contentment namely which is joyned with a quiet spirit and co 〈…〉 dnesse in the condition wherein one liueth Phil. 4. 12. Or with so much as is sufficient to satisfie ones just wants which is a thing promised to those who are truely pious 1 Tim. 4. 8. Gaine namely a great purchase and increase of spirituall goods of the soule Mat. 13. 44 45. Phil. 3. 7 8. V. 7. For we he proves that piety alone is the true gaine and treasure for all other goods are but onely acc 〈…〉 ary to man and perish by death V. 8. And having the poperty of these temporall goods is not ours we must content our selves with a transitory fruition of them befitting our necessities which is an assured remedy against avarice V. 9. And a snare into the divels snares and into divers occasions and baits of grievous sins V. 10. The root There is no sinne but may proceed from a varice Sorrows torments and anguishes of conscience troubles and unquietnesse of spirit and body V. 11. O 〈…〉 an that is to say thou servant of God who oughtest to be and in effect art guided by his Spirit See 1 Sam. 2. 27. 2 Tim. 3. 17. V. 12. Lay hold on doe in such sort that endeavouring and persevering in thy vocation thou mayst obtaine the crowne and reward of eternal life according to Gods promises A good profession the Italian A good confession he meanes the solemne vow which Timothy had made at his Baptisme or when he was consecrated to the holy ministery namely to dedicate himselfe wholly and employ himselfe to the uttermost of his power to the service of God V. 13. In the sight namely in Gods Name whom I call to witnesse of my fidelity in appointing thee to doe this and for a maintainer of mine authority which I have from him See 2 Tim. 2. 14. Quickneth who gives and preserves their being to all creatures Or that shall raise up all things namely all his beleevers into glory See Ephes. 1 10. Col 1. 20. Whereas all manner of good both temporal and eternal ought to be hâ—ped for from him especially being a reward of loyal service Witnessed namely confirmed and Heb. 12. 2. 1 Pet. 2. 21. but did also bind them to the like V. 14. This commandement which is contained in v. 11 12. or generally all other commandements which are contained in this Epistle V. 16. Hath immortality is everlastingly subsisting of himselfe and not by the benefit of others In the light in a glory of the sight and knowledge whereof no creature of it selfe is capeable God alone of his grace can reveale and communicate it Power the Italian command that is to say obedience service and glory due to his Majesty See Rev. 1. 6. 5. 13. Others power that is to say glory according to the stile of the Scripture V. 17. To enjoy to make use of them by a moderate fruition and not to make our selves slaves to them by loving them and trusting in them See Matth 6. 24. V. 18. To communicate ready and willing to communicate their goods to other men Or sociable and affable V. 19. A good of certaine and infallible arguments and matter of hoping for everlasting goods according to Gods promises to all those that in faith endeavour themselves to good workes Lay hold on that they may come unto it as the end of their race and obtaine it as the reward which they have sought for V. 20. Committed to namely the Gospel which God hath intrusted thee with 1 Cor. 9. 17. Gal. 2. 7. And withall the talent of the gifts belonging to the preaching of it V. 21. Have erred the Greek terme is taken from Archers who misse â—itting of the marke to signifie an error in faith which depriveth them of the fruit and end thereof THE SECOND EPISTLE OF St. PAUL the Apostle to TIMOTHIE ARGUMENT THis Epistle is almost upon the same subject as the former for Saint Paul being a prisoner at Rome ready to suffer martyrdome writes againe to Timothy to seale and confirme as the last time his former Doctrine Admonitions and Exhortations and strengthen him against the temptation and scandall of his approaching end Having then in the beginning born witnesse of his faith in which he had of a child been brought up he doth lively exhort him to persevere in it and likewise in the exercising of his Pastorall charge And because he should not be troubled at the Apostles afflictions he declares what his faith comfort victory glory and triumph was in them He recommends and blesses Onesephorus from whom he had received reliefe He admonisheth Timotheus to appoint faithfull Pastors in the Churches to prepare himselfe for the crosse shewing what was the happy issue and most excellent fruit of it to observe purity and righteousnesse in teaching of Gods truth avoyding prophane questions and vicious disputations from whence heresies did spring as that of Hymeneus and Philetus who denied the last resurrection of the dead against which danger he doth hearten beleevers through their election confirmed by their sanctification for which they must all endeavour continually and doth likewise exhort Timothy thereunto as also to meekenesse and benignity Then he foretels the great depravations which should happen in the Church and doth fore-arms him against them by his doctrine and example encouraging him to the faithfull exercising of his ministery and recommends unto him Gods Church from which his presence should shortly be taken away by his glorious martyrdome before which time he appointeth him to come to him and gives him notice how his estate stands CHAP. I. Vers. I. ACcording to that is to say Apostle of the Gospell whose subject is not a word of plaine command or narration as the Law is but of a promise of grace and everlasting life See Tit. 〈◊〉 1. Which is the whole foundation of which is Christ and which from him derives upon his members by meanes of faith V. 3. From my following the faith and religion all the true ancient Jewes who worshipped the onely true God in hope of the promised Messias See Acts 24. 14. V. 4. Thy teares shed either through an inward feeling and motion of piety love of God zeale and sorrow for sin Or through sorrow for Pauls departure V. 6. Wherefore namely seeing thou hast the gift of faith which is the root of every good worke and without which all exhortations are to no purpose and likewise because by reason of this great gift thou art so much the more bound to God I doe admonish thee to excite increase
him whilst he was not in thine hands But willingly as it will be if thou dost send him back againe to me when he is with thee V. 15. For perhaps he confirms the request made v. 10. referring Onesimus his running away to a secret providence of God who had from thence taken the occasion of converting him whereby he was to be reunited to his master no more in a transitory quality of a servant but in an everlasting quality of a spiritual brother in Christ. V. 16. In the flesh in regard of the bonds and duties of this life which were not disannulled by Onesimus his conversion but were made more loyall and voluntary in him and therefore more pleasing and acceptable to the master See 1 Tim. 6. 2. In the Lord by the spiritual bond of the common faith in Christ. V. 17. A partner in the grace of God and in the office of his service V. 19. I doe not say I might desire thee to remit unto him all this debt or dammage in exchange of the spirituall good which thou hast received by my meanes whereby thou art in some sort bound to me for the salvation of thy soule but I wil give up my right in that and so doe conceive that thou art fully satisfied V. 20. Let me have in the Greeke text there is an allusion to the name of Onesimus which signifieth a man from whom one receiveth pleasure or profit In the Lord that is to say no carnall but a spirituall profit or pleasure Refresh comfort me with a Christian joy V. 22. Be given that is to say be restored to libertie V. 23. In Christ Jesus that is to say my partner in the faith of Christ for which I being a prisoner Ephes. 4. 1. he stayes with me for love of me Or he salutes you with the rest in Christ that is to say with a salutation of Christian charity V. 24. My fellow-labourers all these men are likewise named Col. 4. 10. 14. whence it is presumed that Philemon also was a Collossian See v. 2. THE EPISTLE OF St. PAUL THE Apostle to the HEBREWS ARGUMENT EVen in the first ages of the Christian Church there was some doubt concerning the Authour of this Epistle some attributing of it to Saint Paul which was the most common and most probable opinion others to some other Apostle or Evangelist Yet notwithstanding it hath alwaies been received without any contradiction for divine and altogether Canonicall and is held in high esteeme and reverence by the Church induced thereunto by the light and secret direction of the holy Ghost who hath imprinted in it a most certaine perswasion and a lively knowledge of divine inspiration by which it hath been endited for an expresse and most necessary declaration and confirmation of the highest points of faith The Hebrews to whom it is directed were Iewes converted to Christ and especially those of Judea and Jerusalem who being habituated in the Mosaick ceremonies which were as yet for a while tolerated amongst them by reason of their weaknesse they continued in having great beliefe in them and did beare a great deale of devotion unto them and dia repose in them part of their righteousnesse holinesse and salvation and of the service of God and could not be brought absolutely to cleave to Christ and rest themselves in him alone and to hold with the Evangelicall service And therefore the principall end of this Epistle is to shew that as Christ is the end the foundation the body and the truth of the figures of the Law which of themselves were of no vertue for the soule so having accomplished them in himselfe he hath annihilated the use of them and hath taken away those vailes and those shaddows to give way unto the cleare and naked truth of the purgation of sinnes and of mans full reconciliation with God by the onely Sacrifice perfect obedience and continuall intercession of himselfe So then in the very beginning he sets downe that Christ the everlasting Sonne of God being come into the World hath by his Office of Soveraigne Prophet fully manifested unto men the everlasting will and secret councell of God concerning their salvation And to induce men to beleeve obey and reverence his Gospell the Apostle extols his person as well by the everlasting Essence Power and Glory of his Divine Nature as by the Soveraigne Majesty of the Kingdome which the Father hath bestowed upon him in the quality of Mediator above the Angels themselves beneath the which he had abased himselfe by assuming human nature and by his sufferings and death Then afterwards for confirmation of the same he compareth him with Moses the most Excellent of all the ancient Prophets shewing that Christ is infinitely above him as well in dignity of person as in eminency of office wherefore to avoid farre greater punishments then those which the despisers of Moses runne into and likewise to obtaine everlasting happinesse which he could not give we were to accept of and retaine Christs Words Promises and Benefit by a constant faith whose chiefe ground and foundation is his Priestly Office which he hath perfectly accomplished And consequently he begins very largely to treat of that Office shewing first what similitude there was between the Leviticall Priesthood and Christs to shew that in this there are all the truths and essentiall properties of a true Priest-hood and in the other there were but onely figures and resemblances of this But before he passeth any further he doth sharply reprove the slacknesse and negligence of the Hebrews in advancing themselves to the full knowledge of the faith and mysteries of Christianity shewing them the danger of falling into apostacie to the irrevocable damnation of their soules Against which notwithstanding he doth strengthen them by the firmnesse of Gods promises so that on their parts they will worthily cooperate with his grace Thence he goeth on to shew what difference there was betweene Christs eternall Sacrifice and the mutable and transitory Leviticall Sacrifice between the new Covenant grounded upon the first and the old established upon this latter between the spirituall vertue of Christs onely Sacrifice and that of the ancient Sacrifices which was but figurative and ceremoniall for those Priests being but mortall men and the Sacrifices of nothing but bruit beasts it was impossible that the effects of either should goe any further and all this to teach that by the accomplishment of the figures the use of them is blotted out and made unprofitable to the conscience And that without any dammage yea with great advantage Christ doth from these externall and corporall things bring and retaine unto himselfe nothing but the soule and faith of his beleevers presenting the spirituall reality in himselfe a benefit which is rejected as not accomplished if a man turnes backe to those ancient rudiments and therefore he doth redouble his exhortations to the Hebrews for to persevere in the faith of Christ by which they are so farre from
obedience which I have commanded and brought forth in them that are mine by my Spirit John 6. 29. 1 John 3. 23. Will I give I will make him partaker of my Kingdomes glory and of the fruit of my victories over all mine enemies V. 28. I will give him namely when that great day of eternity shall appeare 2. Pet. 1. 19. I will make him partaker of the light of glory happinesse and full knowledge which resides in me and of which I am the distributer Rev. â—2 16. CHAP. III. Vers. 1. THat hath that is to say he that possesseth the fulnesse of the gifts and graces of the Holy Ghost Johâ— 3. 34. to distribute them to the whole Church Thou livest the Italian Thou art sayd to live namely a spirituall life consisting in faith and all manner of workes of piety V. 2. Perfect that is to say entire and correspondent to the duty of thine office according to Gods order and judgement though they seem otherwise to men V. 4. Which have not that have kept themselves pure from the contagion of sinners see Jude 23. or that have kept the confession of faith in a pure conscience by which they have put on Christ Gal. 3. 27. Ephes. 4. 24. Revel 16. 15. Shall walke that is to say shall live with me in my Kingdome in perfect light joy glory and innocency all which things are signified by white garments Werthie that is to say they are â—ittingly disposed thereunto according to Gods order see Matth. 10. 11. V. 5. Blot out that is to say I will keep and preserve him eternally in the number of my Fathers Elect and will make it appeare in effect that he is of that blessed society See Exod. 32. 32. Psam 69. 28. V. 7. That hath the key namely Christ the Sove â—aâ—gne Lord and Governour of his Church anciently figured by Eliaâ—him Steward under Hezekiah Isa 22. 22. That â—penâ—th that is to say whose power is Soveraigne and absolute not Subject to any contradiction opposition or prohibition see Job 12. 14. V. 8. I have seâ— I have maintained the preaching of the Gospell and the gift of faith in thee that thou mightest in it have accesse to the Throne of grace and likewise all other meanes of salvation and hope see Matth. 25. 10. Thou hast that is to say thou hast not altogether â—ainted but doest yet beare up so that thou maiest use some meanes for unto him that hath nothing nothing is given Matth. 25. 29. V. 9 And worship that is to say they shall humble themselves unto thee and shall aske thee forgivenesse for the wrongs and outrages which they have committed against thee and they shall yeeld thee that acknowledgement and honour which belongeth unto thee Isa. 49. 23. 60. 14. V. 10. The word namely the Gospel alwaies accompanied with afflictions to the imitation of me Or my command to suffer for my name Will keepe thee either by delivering thee or by strengthening thee that thou mayest not be overcome Of temptation of triall and exercise of great afflictions 2 Pet. 2. 9. V. 11. I come namely in judgement Which thou hast namely my grace and truth the gift of faith and practise of these gifts with perseverance That no man that thou mayst not finde thy selfe frustrate of the reward of everlasting glory and see it obtained by others who shall have kept the faith unto the end of the race A manner of speaking taken from races and other games wherein men did strive for superiority see 1 Cor. 9. 25. 2 Tim. 4. 8. Jam. 1. 12. 1 Pet 5. 4. V. 12. Will I make I will establish him eternall and glorious in the triumphant Church I will write that is to say I will glorifie him to the full and make him clearely appeare what he is namely a true child of God a Citizen of Heaven and member of Christ made like unto him in glory See Isa. 4 3. 44. 5. Phil. 3. 20. 1 John 3. 2. Rev. 14. 1. My new namely the lively impression of my glory which I have obtained after I went up into Heaven Phil. 2. 9. Rev. 19. 12. V. 14. The Amen namely Christ who is not onely truth it selfe John 14. 6. but in whom also all Gods promises aâ—e yea and Amen that is to sâ—yâ— are ratified and firme 2 Cor. 1. 20. The beginning namely he from whom all creatures have their beginning John 1. 3. Col. â—1 16. Oâ— the beginning of the creation that is to say he that is as one may say the foundation of all this new fabricke of the Church Col. 1. 18. V. 15. Neither cold that is to say thou hast indeed some knowledge and â—eeling of piety but without any â—ervencie of affection to the workes of it and without zeale in abhorring and rejecting the contrary ones I would thou wert that is to say it were better for thee that thou haddest never participated of my truth and grace then to use it thus carelessely for thy knowledge makes thee inexcusable and as by it thâ—u art the more bound so thy 〈◊〉 is the more aggravated by thy contempt and ingratitude see Luke 12. 47 48. V. 16 Spâ—e thâ—e out that is to say I will cast thee out of my spiritual communion and out of my love A terme taken from lukewarme drinks which doe provoke one to vomit V. 17. I am rich namely in temporall goods or peradventure in spirituall gifts but not accompanied nor animated by the principall gift which is that of the vigour and servencie of Spirit V. 18. To buy that is to say to obtaine of me by convenient meanes which are humility faith repentance zeale and by meanes of renouncing all confidence in thy selfe all those gifts which are needfull for thee See of this buying without any price Isa. 55. 1. Matth. 13. 44. 25. 9. Gold he seems to meane the gift of a pure and lively faith by meanes of which all the rest may be obtained Matth. 21. 22. White rayment this is the gift of free justification by the application of Christs innocency righteousnesse and satisfaction alwaies accompanied with the gift of the sanctification of the Spirit see 2 Cor. 5. 3. Gal. 3. 27. Rev. 7. 14. Eye-salve a figure of the meditation and study of holy things and of all other meanes which are apt to enlighten and strengthen the understanding in the knowledge of divine truth V. 20. I stand that is to say I exhort admonish and solicite see Cant. 5. 2. fot it is not here spoken of the first act of conversion but of the consequences of it in which man who being dead hath been made alive ought to cooperate with Gods grace Rom. 6. 13. Gal. 5. 25. Open that is to say gives way to my exhortations and word and opens his heart thereunto by docility lively apprehension and obedience to faith Will come into him figurative termes to signifie an intimate communication in grace and comfort CHAP. IV. Vers. 1. I Looked
the Italian I saw that is to say a second vision was presented unto me and at the first appearing of it I was ravished into a Propheticall extasie Now untill the end of the eleventh Chapter these visions seeme to represent the heavenly archetypes of Gods counsels concerning the state and chances of the Christian Church and from the twelfth forward the execution of them upon earth V. 2. One sate by that it is not here said that he had the likenesse of asonne of man and by Revel 5. 6 7. 7. 10. he sheweth that in this place we must understand it to be God the Father V. 3. A Jasper to represent his majesty and glory but without any image or figure V. 4. Foure and twenty an image or representative of the Church brought in here as gathered up into Heaven and made partaker of Christ her heads glory Revel 3. 21. and represented under the forme of the Rectors and heads of the earthly Jerusalem anciently composed as the Jewes relate it of foure and twenty Elders or heads of the foure and twenty quarters or high streets of the City over which was the Governour for the King who made the five and twentieth whereof some tract is seene Ezek. 11. 1 In white a signe of glory and most perfect heavenly purenesse see Rev. 3. 4 5. V. 5. Seven answerable to the seven Lampes in the Golden Candlesticke in the Temple see Exod. 25. 37. Zech. 4. 2. V. 6. A Sea a figure of the Heaven of glory represented by a Sea for its greatnesse and plaine extent and of glasse for its purity and splendor Foure a figure of the Angels see Ezech. 1. 5. Full of to signifie the perfect light of knowledge and perpetuall vigilancy in service in the holy Angels see Dan. 4. 13. 17. V. 8. Within namely under those wings V. 10. And cast in token of acknowledgement that all the glory which they have is Gods meere benefit and that they enjoy it onely to exalt his for ever V. 11. Thou art worthy that is to say to thee it belongeth to set everything under thine obedience as every thing hath its being from thee which is especially verified in Christs spirituall Kingdome Rev. 5. 12. and shall be accomplished in the Fathers everlasting Kingdom 1 Cor. 15. 24. CHAP. V. Vers. 1. A Booke a figure of Gods everlasting and secret decrees concerning the state and condition of his Church which decrees none knoweth but onely the Sonne who hath the full knowledge of them as true God with his Father And likewise it belongeth to none to declare them but onely to him who alone hath charge from the Father to reveale them as Mediator and great Prophet of the Church see Psal. 2. 7. Iohn 1. 18. 3. 32. 5. 19 20. V. 3. In Heaven by this enumeration nothing is meant but all the creatures in generall see Exod. 20. 4. Phil. 2. 10. V. 5. The Lyon namely Jesus Christ descended from Iudah according to the flesh to whom in spirituall truth belongeth the title of Lyon attributed to Judah Genes 49. 9. by reason of his soveraigne strength to overcome and destroy all his enemies Hath prevailed the Italian hath overcome that is to say hath obtained as in a triall more then any other hath overcome all difficulties and brought it to passe Or hath obtained in regard of his humanity this dignity of knowing all the fathers secrets and to unfold them by the combats which he hath undergone V. 6. In the middest namely betweene Gods Throne and the beast and the Elders A Lambe who represented Christ who by his death hath gotten that foresaid glorious title As it had been the Italian which seemed that is to say who bare in his glorious body the markes of his death and Sacrifice See Zech. 12. 10. John 20. 27. Rev. 1. 7. Seven hornes a token of Soveraigne power in Christ as King as the seven eyes are symboles of perfect know ledge in quality of Prophet V. 8. Harpes Instruments of praise which seeme more properly to belong to soules already glorified as the Vials full of odour are better referred to beleevers upon earth where the true place of prayer is as in Heaven is the place of thankesgiving For the whole Church as well Militant as Triumphant is here represented as yeelding her dutys to Christ. Which are that is to say which figure and signifie according to the ancient symbole Exod. 30. 1. V. 9. A new see upon Psal. 33. 3. V. 12. Riches namely the glory according to the use of the Hebrew tongue or all the treasures of wisdome and understanding Col. 2. 3. CHAP. VI. Vers. 2. A White Horse by Rev. 19. 11. it appeares that hereby is meant Christ carried upon the pure word of the Gospell conquering and overcomming the Kingdome of the Word and destroying his enemies Psal. 45. 4 5. Conquering beginning his victories even at his first comming out and prosecuting of them to the end V. 4. Another Horse by this may fittingly be meant the Roman Empire sorrell or red by reason of its continuall exercise in warres coveting the universall Empire of the world V. 5. A blacke Horse by this seemes to be meant the spirituall hunger after the bread of life which is the pure Word of God which after the ruine of the Roman Empire did much afflict the world A paire of Ballances as it were to distribute the bread by weight and proportion as they use to doe in great dearths see Lev. 26. 16. Ezech 4. 10 11. V. 6. A measure the Italian A Chenice the name of a measure which contained about two and twenty Ounces and the penny is the Drachme whereof eight make an ounce And so is signified a great dearth See thou hurt not that is to say this spirituall hunger shall notwithstanding be accompanied with great fleshly commodities and delights represented by Wine and Oyle which are not so absolutely necessary for mans life as Bread V. 8. A pale Horse by this may be meant Antichrist whose Kingdome is the death of the Church caused by violences privation of true practice pestilence of false doctrine persecutions of Potentates signified by the foure bodily scourges whence unavoydably followeth everlasting death Or simply are meant Gods judgements upon the World for the contempt of his word Over the fourth as indeed the kingdome of Antichrist seems to have taken so much part of the world V. 9. The Altar which in this vision appeared in Heaven before the Throne like the Altar of Incenses which was before the most holy place where Gods glory resided upon the Arke Exod. 30. 6. And this representation serves to shew that the soules of beleevers doe not appeare before God but onely by the intercession of Christ figured by those ancient perfumes Which they held having never forsaken it nor renounced it 1 John 5. 10. V. 10. How long a prayer not for any particular vengeance but of zeale to Gods justice and of desire
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
Angels ordinarily appeared which was questionles bigger and higher then that of ordinary men V. 22. No Temple the meaning is that in stead of eternall signes of Gods presence which were anciently in the Temple God shall manifest himselfe face to face to his elect in Christ and they shall be all gathered in him to serve him for ever V. 23. The Lamb thus it is shewed that in the heavenly glory also Christ shall be the onely means of all the communication that the elect shall have in the glory and light of God V. 24. Shall walke figurative terms taken from the Prophets speaking of the Church here in the world to signifie the perfect glory happinesse and fulnesse which shall be in the heavenly life Or the everlasting glory is represented not onely in regard of the whole body of the Church when it shall be gathered into it but also in regard of beleevers in this world who aspire unto it as to the end of their race and harbour of their Sea-voyage whither all spirituall vertues wherewith they are endowed as true Kings in spirit are carried to be there made perfect and to beautifie that Temple of God and to that the following verse seemes to have a relation V. 25. For there shall be the meaning is I doe not adde nor by night as Isa. 60. 11. Speaking of the Church in this world because indeed there shall be neither night nor vicissitude CHAP. XXII Vers. 2. IN the middest this is spoken as by a relation to the earthly Paradice in the midst of which stood the tree of life Gen. 2. 9. Either side of the River the Italian the River which ranne on each side that is to say which went about this divine Garden on two sides The Tree all these things are spoken by figure for as man lives by the fruites of the Earth the Fruits are brought forth by the Plants the Plants subsist by the watering So in Heaven the Church shall enjoy everlasting life by the perfect communion and conjunction which it shall have with Christ figured by the Tree of life in whom all the fathers love is spread forth as a lively spring Which bare this is also said onely to shew the eternall lastingnesse and the abundance of this fruit of life The leaves this is taken out of Ezech. 47. 12. and may be referred to the perpetuall application of Christs righteousnesse and innocencie which is as it were his faire and alwaies fresh verdure by which the wound and disease of the soule which is sinne is healed by remission and absolution Mal. 4. 2. finally by this meanes signified that in Christ we have all things necessary for salvation comprehended in two parts which are the furnishing with all good things and the freeing from all evill V. 3. Curse that is to say no evill thing person nor action Or anathema that is to say curse or destruction V. 4. His name that is to say his image shall be perfectly imprinted in them and that which at this time lieth hidden in the secret of their heart where the said name is imprinted Revel 2. 17. shall then be fully manifested 1 John 3. 2. V. 5 No night neither of proper and naturall darknesse nor of any figurative darknesse figured by afflictions ignorance confusion c. No candle as if it were night Now the Candle or light of the soules in this world is Gods word Psalm 119. 105. 2 Pet. 1. 19. the use and preaching whereof shall then cease 1 Cor. 13. 8. V. 6. Of the holy Prophets the Italian of the Prophets spirits that is to say the author and director of all the Prophets inspirations V. 7. Behold a created Angell speakes here as it appeares by the following verses yet this is spoken in Christ the everlasting Gods person V. 10. Seale not that is to say doe not hide them from the Church publish them that they may be meditated upon by all beleevers for their necessity because the accomplishment of these things will begin to be very shortly and it is sitting they should be forewarned in time against all chances see Isa. 8. 16. Dan. 12. 4. V. 11. Let him be that is to say in these latter daies those that shall remaine hardened in their sins shall by Gods judgement be abandoned to the divel and their own wicked lusts and be deprived of all safeguard light and guide of the holy Ghost see Ezech. 3. 27. 20. 39. Dan. 12. 10. Amos 44. Let him be righteous the Italian Let him be justified that is to say let him increase and be confirmed in faith more and more whereby his sinnes may alwaies be forgiven him and he may have a continuall and confirmed feeling of it and may more and more abound in fruits of grace and in all manner of good workes V. 14. May have right that is to say they may be partakers of Gods everlasting goods as his children and so may enter into the everlasting Country and inheritance V. 15. Dogges namely uncleane prophane and abominable persons Sorcerers or poysoners V. 16. Morning-Star I am he that bring the light of knowledge and of Gods grace into the World after the night of ignorance and sin And the great day of glory after the darknesse of the state of this lower world V. 17. The Spirit namely the holy Ghost which breeds these sighes and holy desires in the hearts of beleevers and generally in all the Church which is Christs bride who also of her own free will answereth his motions See Rom. 8. 23 26. 2 Cor. 5. 2 4. V. 18. I testifie the Italian I professe some discourses of S. Johns making up the close not onely of this booke but also as it is likely of the whole body of the bookes of the new testament see Deut. 4. 2. 12. 32. Prov. 30 6. V. 19. Out of the Booke other texts or copies have it out of the tree of life V. 20. He which namely Christ the onely revealer of these mysteries Amen S. Iohns answer V. 21. With you all other copies have i 〈…〉 with all the Saints FINIS a Clem Alex. lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rignat peccatum vcl ut Rex vel ut tyrannus a Devirginant Pet. Abr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Qui non â—odo animum integruÌ„ sed ne animam puram consâ—rvant Cic. in Verrem c John 12. 40 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Plutarch and cited by Bishop Jewel in his Preface againâ—t Harding 2 Pet. 3. 16. No Scripture is of private interpretation Some particular observatioÌ„s concerning this particular Workâ— Rationale Theologiâ—um l. 2. c. 6 Jewell against Harding 2 Sam. 6. 6 7 Acts 19. 14 Bernard