whether it were before see Psal. 62 12. V. 15. Secretly by stealth that is to say unlooked for as I was going by a spirit namely an Angell V. 17. More just than the Italian justified before namely by his own works and merits A revelation of the doctrine of the free remission of sins and of the sinners justification by grace through his faith and beliefe in the promised Mediator V. 18. Put no trust the good Angels themselves in their owne nature which was very well known to God were subject to fall into the devills sinnes which are infidelity in Gods service rash attempts against his command and glory therefore they have had need of Gods confirming and sustaining grace How much more then ought man who is in the state of sinne and death to acknowledge that hee cannot subsist nor stand before Gods judgement but only by his gracious pardon and absolution V. 19. On them namely men whose corporall and animall life causeth them to bee weaker and more mutable than Angels and in whom sinne is resident and reigneth as it appeareth by his death A terme taken from buildings which are subject to fall V. 20. VVithout any suddenly and in a moment Or hee doth here represent the stupidity of men who lâok not after their death which should bee a profitable mistresse to teach them how to live V. 21. Even without namely like beasts without apprehending the soveraigne end of life eternall which is the principall act of humane wisdome nor doe not goe the way for to attaine unto it Psal. 40. 21. and 90. 12. CHAP. V. VER 1. CAll if thou continuest in thine impatience and folly thou canst not hope to be heard of God nor helped or comforted by any of his Angels God and his Angels will be against thee wilt thou turne not by any religious invocation which was never neither commanded nor suffered but only by hope of approbation or assistance V. 2. VVrath namely grudging and impatience killeth makes his disease desperate and incurable V. 3. I cursed I have judged that hee was accursed of God and have conformed my thoughts to his judgements and have shunned all manner of communion with the wicked Hee meaneth that a man who hath not true spirituall wisdome is alwayes doubtfull and uncertain in his happinesse and desperate in adversity And therefore O Iob take heed of being one of them V. 4. In the gate that is to say in courts of justice and publick assemblies they are esteemed as infamous persons unworthy of enjoying the common right see Psa 117. 5. V. 5. Out of the thornes that is to say though it be hedged in with strong hedges V. 6. Commeth not forth it never bringeth foorth any true happinesse V. 7. Yet man the Italian although man though man wicked in nature performeth and doth many things yet are they not like fruires of a good tree but like vaine and unfruitfull sparkles out of a furnace V. 8. Commit namely by conversion and humble prayers V. 9. Great things namely such miracles as thy deliverance might be V. 10. Raine naturall raine for the earth and supernaturall of grace and comfort for the soules Psal. 72. 6. and 143. 6. Hos. 6. 3. V. 12. Of the crafty so hee seemeth by an oblique way to tax Iob of hypocrisie V. 14. In the day God blindeth them in such sort that in matters which are most plaine they are without any percevance counsell or resolution V. 16. Iniquity the wicked are confounded and lost failing of their hopes convicted of their wickednesses and amazed at godly mens good successes contrary to their expectations V. 19. In seven or in the seventh V. 21. The scourge namely when the godly shall licentiously bee persecuted by calumniations and injurious speeches V. 23. Thou shalt be in league all creatures animate and inanimate as by expresse covenant shall take heed of hurting thee the stones shall not cause thee to stumble nor fall nor shall not bruise or hurt thy feet CHAP. VI. VER 2. OH that my thou blamest me O Eliphaz for lamenting so extreamly but know that my laments are not somuch as equall with my torments V. 3. Swallowed up they doe not come out smoothly but with interrupted throbs even as liquor that commeth out of a bottle which hath a narrow mouth or wanteth vent Or my words faile mee and are smothered up with sighs and âobs V. 5. The wilde asse lamenting is a naturall thing even to beasts when they doe want any good thing or feele any hurtfull thing V. 6. That which is how caâ I use such moderatiân as you desire I should my evills being extream sweetned with no kind of comfort nor seasoned with any thing that is good for any healthfulâ use V. 7. The things I suffer such torments even in my very soule as the very tâought of them would heretofore have assrighted mee V. 8. O that thou dost in vaine exhort mee to hope for restâuratâon for my case is âncurable and my estate deplârable I expect nor desiâe nothing but death V. 10. Concealed I have not put out the light nor cancelled the seale of Gods promises in my heart nor ever dissâmbled or concealed the profession of my faith Psal 40. 10. and 116. â0 and 119 4â so hee declares that âee doth not desire to die like a desperate man but thât hee desireth death as the only remedy of his evills V. 11. Mine ends that space of life which I have to come according to nature is now so short that I can not hâpe for any reparation of so many evills Iob 16. 22. V. 14. From his friend from thâe O Eliphaz and from thy felâows the feare of which is violated for want of charity and through giving rash judgement upon secret acts which God reserveth only to himselfe V. 15. My brethren or my intimate friends a brook of raine-water which passeâh away and not of a living spring V. 16. Blackish they seeme very deep and look darkish as long as they are frozen V. 17. They wax warme the Italian when they runne namely when the ice melteth in summer V. 19. Tema Sheba places of Arabia to which they travell with caravans and in great troops with many beasts of carriage and water is very scarse Gen. 37. 25. V. 21. Nothing friends altogether unprofitable to performe any duties of true friendship Iob 13. 4. are affraid you tremble with horror as at accidents proceeding from Gods great wrath against an accursed person whose company you therefore refraine V. 22. Did I say seeing I desire no help nor assistance of you for mine evills and towards my losses and that you can give me no comfort which are two duties of true friends in affliction I must needs esteem you as unprofitable friends unlesse you will performe the third duty which is to instruct and correct but with reason which I will willingly accept of and doe crave at your hands V 26. Doe yee imagine doe you beleeve that all
he holdeth his peace that is to say he contemneth contempt and regardeth it not V. 13. A Tale-bearer who useth the abominable art of a spie to tell the secret acts and speeches of others which was a thing that the law did forbid Levit. 19. 16. Concealeth any thing that may be concealed without any offence to God or wrong to civill society or to ones neighbour V. 14. Councellors men that are worthy of such a title and charge by reason of their good and vertuous qualities V. 15. Sureâyship the Italian Sureties namely rash and inconsiderate ones Heb. Those that stââke hands Prov. 6. 1. V. 16. Strong men that is to say amongst men abundant wealth most commonly is gotten by extortion and greedinesse but true honour which is womens only treasure is obtained by a way which is cleane contrary namely of meeknesse and sweetnesse 1 Pet. 3. 4. V. 17. Doeth good Gaining through his mercifulnesse the blessing of God and the good will of men Toubleth Through his inhumane cariage he depriveth himselfe of all true delight plungeth himselfe into infinite dangers griefes and inconveniences gaining neither favour nor love from God nor men V. 18. Worketh He followeth a kinde of life from which he cannot gather any good fruit but only unhappinesse contrary to his hope and intentions That soweth That is to say which doth good and hath thereby Gods infallible promise of reaping feliâity See Hos. 10. 12. Gal. 6. 8. Jam. 3. 18. V. 21. Though hand the Italian Every houre That is to say each moment he may expect his punishment Heb. Hand in hand See Prov. 16. 5. Others translate it from hand to hand that is to say from time to time V. 22. A lewell That is to say this bodily gift is not onely undecent but unfitting for a vicious soule for it neither hideth it nor amendeth it without Heb. Of an evil savor A phrase taken from Wines that have lost their strength or from putrified meats as Psalme 14. 1. Others understand it of a woman that hath lost her reputation and good name V. 23. The expectation That is to say all their ends and actions are evill and doe provoke the wrath of God Or they cannot hope or expect any thing but Gods everlasting wrath V. 25. Made fat That is to say shall be enriched and encreased with blessings Shall be watered the Italian Shall become raine That is to say God shall encrease the meanes whereby he may every day become more and more bountifull and liberall V. 26. That with-holdeth namely in time of dearth V. 27. Favour Namely from God and men V. 28. Flourish And prosper in all manner of goodnesse V. 29. He that troubleth Namely through prodigalitie evill government and other disorders V. 30. The fruit That is to say all that which proceedeth from him either in words or deeds councell or example is very effectuall and good for his neighbours to direct edifie and keepe them in a true spirituall life A tree See Prov 3. 18. Winneth The Italian Taketh That is to say hee draweth them to God and to the love of him he sweetly gaineth and winneth them to God V. 31. The righteous God 's Children are visited and corrected in this life for their sinnes and shall the rebellious and those which are his enemies escape his just judgement 1 Pet. 4. 17 18. The sinner Namely he that maketh a continuall practise and exercise of sinning CHAP. XII VERS 1. INstruction The Italian Correction that is to say not only instruction but also reproof and punishment for his sins V. 3. The root That is to say the ground and being of their subsistence which is in God his grace 2 Tim. 2. 29. V. 4. A crown A glory and ornament 1 Cor. 11. 7 Maketh That through her dishonest life evill manners small wisdome and worth dishonoreth her selfe and hers Rollennesse A cause of continuall annoyance and paine which gnaweth and consumeth him Pro. 14. 30. V. 6. Are to They are deceitfull to insnare men into mortall dangers through cunning deceipts discovering of secrets and diverse other wayes The mouth their wise direct prudent and discreet answers do give no way to these deceits V. 7. Are overthrowne The Italian In a turning that is to say they perish suddainly and in an instant as one should say in the twinckling of an eye or in the turning of an hand V. 9. Despised That lives plainely without any pompe or state and yet hath all his commodities and services duely performed V. 10. Righteous The good man is reasonable and mercifull even towards the beasts which are in his service in not abusing or overworking them and in giving them those things which are necessary for them V. 12. Desireth He studiâth to learne and carefully practiseth the unlawful practices of wicked men Whereas the righteous without any such thing do prosper and are nourished and increased by the lively root of Gods grace and blessing V. 13. The wicked is The Italian The snare of the wicked is in the With which he desireth to ensnare other men by traps and deceits Or with which hee ensnareth himselfe to everlasting and unavoydable perdition See Prov. 18. 7. Shall come out Hee will not suffer himselfe to be catched by the wicked v 6. or God will deliver him from any evill that shall overtake him V. 14. Shall be satisfied Shal receive abundant blessings from God in reward of the good which he hath done with his mouth by aiming all his speeches at the glory of God the profit instruction comfort and edifying of his neighbour A dainty allusion his mouth hath satisfied many with godly and helpfull words therefore it shall be satisfied with good things V. 15. The way That which he undertaketh of his own head and understanding without the counsell of any other that seemeth to him to be very well devised V 16. Knowne It is suddain and bursteth out presently in disordered and undecent actions and words Covereth He hideth and represseth the blamefull boylings of his wrath Others he regardeth not and dissembleth the injury that is done him V. 17. Sheweth forth either in publicke judgements or in private talke and conference Righteousnesse Namely that which is not only true in the reality of the thing which is spoken but is also just and upright in regard of the intention and manner wherin it was spoken without any malignancie wresting or prevarication Deceit either speaking an untruth or in wresting the truth V. 18. Piercings of a sword Namely by his calumnies revilings and false accusations Is health through his comforts good advices and wholesome discourses V. 19. The lip A man that speaketh truth continually shall never perish but shall obtaine everlasting life at Gods hands Or his affaires shall be maintained by God in a prosperous and invariable estate Is but for that is to say peradventure the lyer shall for a short time be undiscovered and get some benefit by his cunning and deceits but
enemies V. 5. For every he gives a reason why he hath likened the Churches deliverances to the peoples deliverance from the Midianites tyranny namely because that by the preaching and light of the Gospel like unto Gideons lights and trumpets Judges 7. 20. the enemies shall be put to flight and terrified and the world shall be filled with blood and wars and at last shall be consumed with fire at the day of judgement V. 6. A childe namely that childe which was spoken of Isa. 7. 14. which is Jesus Christ the everlasting Sonne of God who hath taken humane flesh by being born of the Virgin and defends the Churches right against all her enemies in quality of Mediatour and head of the same The government God the Father hath made him Head and King of the universe and especially of his Church being his generall Deputy in the quality of Mediatour Upon his hee seems to have a relation to those who were in eminent places and great Offices about Kings who for a badge of their office carried a key upon their shouldes Isa. 22. 22. Rev. 3. 7. And his name he shall be such a one in effect as these names demonstrate him to be Wonderfull in his divine glorious adorable person and in his wonderfull and incomprehensible works Judg. 13. 18. Counsellour he that is the fathers everlasting wisdom and by reason of the unitie of essence is partaker of all his counsells see Prov. 8. 14 27. Everlasting Father the Italian Father of eternity the head and as it were the stocke of the spirituall and everlasting life of all beleevers who have that life from him by the communication of his justice life and spirit as all men have their naturall and animall life from Adam The ancient did translate it Father of the age that is to say the head and author of the renewed state of the world in grace and justice Hebr. 2. 5. and 6. 5. opposite to the evill world Gal. 1. 4. of sinne and death of which the devill is prince The prince that is to say the onely and supream King of the Church who hath made peace between God and it and giveth true peace to the conscience and reigneth thereby to life and salvation over it Col 3. 15. and by his Kingdom establisheth the said peace amongst beleevers Isa. 60. 17. V. 7. Of David namely of Christ figured by David and descended from him according to the flesh who shall change Davids temporall Kingdom into an everlasting and spirituall one Luke 1. 32. The zeale that is to say God shall give his Sonne for a Saviour to the world for to maintaine his glory against the attempts of the Devill and for to accomplish the salvation of those who are his V. 8. The Lord the Prophet now returnes to the predictions of Israels calamities V. 9. Shall know that is to say Shall feele it and finde the effects of it V. 10. The bricks proverbiall kinds of speeches the meaning whereof is True it is that our State hath suffered many great overthrowes and ruines but wee will raise it up againe in greater splendour and glory then ever it was A vain hope conceived upon the happy reigne of Jeroboam the sonne of Joas 2 King 14. 16. V. 11. Shall set up namely shall give the Assyrians victorie over the Syrians and Rezin their King 2 King 16. 9. V. 12. The Syrians their invasions are not any where made mention of in Scripture V. 14. The head a kinde of speech taken from beasts and plants meaning he shall cut off all from the greatest to the least see Isa. 19. 15. V. 15. He is the taile he seems to meane that in the Church vices and vertues and not titles and dignities make a difference of degrees see Matth. 5. 19. V. 16. Cause them to erre the Italian shall be seducers in the triall shall be knowne and found to be such V. 17. No joy for to spare them in these universall judgements V. 18. Wickednesse that is to say the sinnes being common both to great ones and little ones shall cause them likewise all to perish indifferently as in an universall burning V. 19. No man shall that is to say The land shall be full of seditions discords and civill wars see 2 Kings 15. 14 16 25 30. V. 20. The flesh of that is to say those that are neerest and most allied unto him V. 21. And they the Italian though they the ten tribes shall not agree together but onely in warring against Judah and in other things they shall continually bee divided into severall factions amongst themselves CHAP. X. Vers. 1. THat write namely those that by violence cause unjust sentences to be given in courts of Justice according to their owne private passions V. 2. From judgement namely from the means of obtaining their just demands and pretences by the way of justice V. 3. Where will you leave for to keep it safe and out of danger Your glory your power titles and wealth V. 4. Bow downe that is to say they shall be prisoners great companies of them bound together thrusting and crouding one another V. 5. The staffe that is to say they are armed with my wrath and have no other power over my people but what I through my just judgement do grant them V. 7. He meaneth not that is to say the Assyrians end which he proposeth to himselfe shall not be to obey me in punishing of my people nor hee shall not acknowledge that whatsoever he can doe or undertake doth depend upon my will V. 8. Are not my princes that is to say am not I King of Kings Ezech. 26. 7. Dan. 2. 37. who have for mine officers Barons and Captains Kings that are my vassals V. 9. Is not have I not subdued all these nations and provinces as well one as the other see of the destruction of Calno and Hamath Amos 6. 2. V. 11. Jerusalem and her words of an idolater who knowes not the true God V. 12. His whole work namely of punishing and visiting of his people The fruit namely his proud deeds and blasphemous words see Isa. 36. and 37. V. 14. All the earth bringing the greatest part of the world under my command Moved the wing to withstand me or so much as to complain V. 15. Boast it selfe a scoffe at the Assyrians vain boasting who were but instruments of Gods hand from whom they had all their power and motion V. 16. Send that is to say he shall destroy all the flower of the nation 2 King 19. 35. see of this kinde of speech Judg. 3. 29. Psal. 78. 31. V. 17. The light that is to say God who is a devouring fire but doth not worke with his Church in that quality but is to it as a lively light as it was figured Exod. 3. 2. but shall cause his enemies to feele the other effect by being a consuming fire to them as Exod. 14. 24. His thornes by which and by great trees vers 18. the
great ignominie before the world Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to soveraign glory Heb. 2. 9. V. 15. So shall he as thou O my people hast received abundance of graces after thy miserie even so shall Christ receive the fulnesse of the Spirit from the Father which he shall shed over all the world Acts 2. 33. and by this meanes shall make himselfe known Shall shut submitting to him in silence and humilitie For that which namely the mysterie of the Gospell and of the Sonne of Gods Kingdom which was unknowne in former ages Rom. 15. 21. CHAP. LIII Vers. 1. WHo hath whereas other nations have yeelded themselves to the obedience of faith the Jewish nation shall resuse Christ foretold by us Prophets and preached by the Apostles To whom how few of the Jewes shall open their eyes and hearts to the Gospell which is the power of God unto salvation to every one that beleeveth Rom. 1. 16. Or in whom God shall work by his powerfull and superabundant grace to bow their hardned hearts V. 2. For he shall that is to say Christs beginnings in respect of his humane nature and of his Kingdom shall be very small and weak like unto a young plant growing in dry ground see Isa. 11. 1 Before him namely before God the Father under whose protection and providence the Kingdom of Christ is grown up Or before the people who seeing Christs weaknesse in the flesh did contemn and despise him Shall see him he speakes as if he were a carnall Jew who judged of Christ according to his outward appearance Joh. 7. 24. V. 3. Acquainted to whom all manner of evils and sufferances have been familiar and ordinary V. 4. He hath born in the quality of a pledge for his Church he hath given satisfaction for her sins bearing all the punishments due for them in torments and extreame griefes both of body and soul and by feeling the wrath of God and death c. Yet we namely the Jewish nation Stricken namely for his own proper sins V. 5. The chastisement that is to say Gods just judgements for sin have been fully executed against him in stead of all his Elect for their benefit and absolution whereby his wrath hath been appeased and they reconciled with him V. 6. All we all men through sinne were alienated from God and were gone astray out of the way of everlasting life and every one followed his own lusts and particular sins Laid on him by his Sons one and onely righteousnesse he hath expiated all those severall sins Rom. 5. 16 18 19. The iniquity not the transgression nor the fault but the bond by which we were liable to Gods justice and the punishment of it Christ being our surety Of us all namely of all beleevers who in Christ have a true spirituall communion amongst themselves V. 8. Was taken into celestiall glory From judgement namely from the punishment of judiciall death which hee suffered for men as their pledge His generation the Italian his age namely the lastingnesse and eternity of his Kingdome into the possession of which he entred after his resurrection V. 9. His grave according to the custome of malefactors condemned to death he was to be buried ignominiously But Joseph a rich and honourable man laid the body in his grave by a secret providence of God to shew that with Christs death all the punishments and shame due to sinne were ended V. 10. He shall see hee shall gaine an infinite number of beleevers regenerate according to his own image through his Spirit and the incorruptible seed of his word Psal. 110. 3. Hebr. 2. 13. Prolong he shall reigne and live eternally The pleasure namely Gods eternall decree concerning the salvation of the Elect shall be powerfully and fully executed by Christ who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation V. 11. He shall see he shall receive a full reward for his sufferings when after he hath accomplished the work of redemption he shall be raised up in glory and shall gather unto him all his Elect by the preaching of the Gospell My righteous servant who hath and possesseth that perfect righteousnesse as can alone satisfic Gods judgement for his Elect. Dan. 9. 14. Zech. 9. 9. Rom. 5. 18 19. 1 John 2. 1. Justifie that is to say he shall cause them to be absolved as righteous before God by his righteousnesse which through faith shall bee imputed to them Rom. 4. 5 6. By his knowledge by the lively light and impression of faith which embraceth Christ and his righteousnesse to salvation and doth mystically unite the beleever to him Gal. 2. 20. He shall beare to redeem them from condemnation by his suffering to make intercession for their defects by presenting himselfe continually before God and to mend their defaults by his Spirit V. 12. Will I divide him that is to say I the Father will cause my Son after he hath overcome the devill and death to gain unto himselfe a great many men whom the devill held in slavery and shall upon them establish his Kingdome amongst the other Kingdoms of the world Ephes 4. 8. Of many not generally of the whole world but of the decreed number of the Elect John 17. 9. Rom. 5. 15 19. CHAP. LIIII Vers. 1. O Barren namely O thou Church which before Christs comming wert like a barren woman or like a woman forsaken of her husband bringing forth no more spirituall children Rejoyce in the Messias his time because that by the renewing of the covenant of grace and by the sending of the Spirit thou shall become a most fruitfull mother farre more fruitfull then ever the ancient Jewish Church was whilest it continued in Gods Covenant V. 2. Enlarge a representation of the wonderfull increase of beleevers under the Gospel by the figure of a tent that should grow too little for them that live in it V. 3. And thy seed that is to say The beleevers which thou shalt bring forth to the Lord shall spiritually become Lords of the world planting his faith and Kingdome in it and peopling with a new and sanctified kinde of people the whole world which before was void of the knowledge and grace of God V. 4. Shalt forget that is to say the greatnesse of thy glory under the Gospel shall blot out and cancell in thee all feeling and remembrance of thy former state which was infamous for sins and idolatries and wretched for punishments by meanes of which I was in a manner divorced from thee Isa. 50. 1. V. 5. Thy maker namely God who as by his grace he gave thee thy first being to make thee his Church can also restore it to thee again when he pleaseth Of the whole and not onely of the Jewish Nation V. 6. Hath called thee hath re-united thee to himselfe by the Covenant of grace V. 9. This is namely this salvation and deliverance from the deluge
to Thee it belongs to use mercie and forgivenesse for thou alone hast power to doe it v. 18. V. 13. Understand Endevouring to to repent truly according to thy Word by meanes of which we may be made partakers of the fruit of thy holy promises V. 14. Watched upon the evill His providence hath been attentive to bring it in the prefixed time and instant see Jer. 1. 12. and 31. 28. and 44. 27. 2 Pet. 2. 3. V. 16 Thy righteousnesse namely Thy goodnesse and loyalty in thy promises and fatherly equitie towards thy poore children cruelly tormented by their enemies upon unjust causes See Psal. 31. V. 17. To shine Shew thy Grace and Favour in effects which like a ãâ¦ã lfying and cheaâing sunne may disperse all these mists of extreme desolations Numb 6. 25. Psal. 8. 3. 7. 19. For the Lords sake For thine owne sake or as some will have it for the promised Messias and Mediators sake V. 19. Thy Name They are and professe themselves to be thine and doe beare the bages and markes of it V. 21. Touched me In token of encouragement to heare these mysteries and of infusion of new divine vertue to understand and remember them and of comfort in these promises V. 23. The commandement the Italian The Word God hath revealed to us Angels and to me especially the secrets of his Councell concerning the restauration of Jerusalem and how long it shall last afterward untill the Messias and hath sent me to declare it unto thee See Dan. 10. 12. Beloved Singularly beloved of God and favoured with his graces Dan. 10. 11 19. V. 24. Seventie weekes Thou hast prayed to God concerning the seventy yeeres of the peoples captivity which the Lord hath appointed And I will tell thee moreover That after the accomplishment of those yeeres there be seventie times seven yeeres which are the weeke of yeeres that is to lay foure hundred and ninty yeeres appointed for the lasting of the people and of the city of Jerusalem in which time the Messias shall come shall fulfill the Prophecies shall satisfie for the sins of the world by his death and shall establish the true righteousnesse of the Gospell which shall remain for ever through Which all believers shall be absolved and justified and shall by his spirit be regenerate to a new and godly life and hee shall be consecrated and made an everlasting King at the right hand of God his Father having obtained the fulnesse of Gods-spirit as head of his Church And after all this the City and the Nation shall be destroyed by the Romans The most holy Heb The Holinesse of Holinsse that is to say He that is Holinesse it self and in Whom consists all the Churches holinesse who is in Spirit and truth that which the Arke the Propitiatory the Altar and the Sanctuary which were called most holy things and were consecrated by unction Exod. 30. 36. were but in shadow and figurative V. 25. From the going forth He sheweth when the beginning of these seventie weekes shall be namely After that by Darius his decree Ezr. 4. 24. and 6. 1. 15. The Temple was re-edified and consequently the City also after Darius had given way for that which the enemies would have hindred namely the restauration of the City Ezra 4. 12 13 24. Unto the Messiah Untill the Son of God made manifest in the flesh and consecrated everlasting King of the Church v. 2â doe by a secred conduct make Himselfe as it were Captaine of the Romans v. 26. Matth. 22. 7. and utterly destroy Jerusalem Seven weekes Of yeeres which are nine and forty yeeres from Darius his decree untill such time as the walls of Jerusalem were finished by Nehemiah Threescore and two Which are foure hundred foure and thirty yeeres namely from the restauration of Jerusalem untill the time of the last ruine of it by the Romans Built againe that is to say Jerusalem shall subsist being continually built and beautified with new buildings within side and fortified on the outside notwithstanding the grievous oppressions which it shall suffer under the Empires of Persia Greece and Rome V. 26. And after Joyned to the seven precedent weekes which make in all threescore and nine weeks that is to say In the last of the seventie Be cut off By the Jewes and in their opinion quite destroyed without any residue or hope of restauration Isa. 53. 8. But not for the Italian And shall have nothing left Being brought to nothing by death having no life strength nor dignitie in shew left him See Psa. 22. 6. Isa. 53. 2 3. Phil. 2. 3. Others there being nothing in him namely no cause nor fault Isa. 53. 9. Or there being nothing therein for him that is to say All being done for the good and redemption of mankind The people of namely The Romans Shall be with It shall be sudden irreparable and violent like to a destruction caused by a deluge of waters Desolations are After the warre with the Romans is once begun it shall never cease untill Jerusalem be quite destroyed according to Gods decree V. 27. And he namely Christ being come and comming in the world shall in one of those weekes by the Gospel renew the Covenant with the Jewes which shall believe which he had made with their forefathers and shall ratifie it by new sacraments Of the weeke Of that weeke which remaines after the foresaid sixty nine to make up the number of seventy for indeed the revolts and troubles of the Jewes lasted three yeeres and a halfe or foure yeeres after the threescore and nine weeks Shall cause Through the desolation of the Temple by the Romans the Jewish service and sacrifices shall cease And for the the Italian The destroyer shall come upon the abominable wings that is to say The Roman army led by Titus shall come with great speed as if it were carryed flying upon Eagles wings which were the ensignes of the Roman legions called abominable because the Romans did worship them as God-heads of armies and did place them in the Temple of God for to prophane it Mat. 24. 15. Mar. 13. 14. Luke 21. 20. Uâtiâ See Isa. 10. 23. The consummation the Italian The inundation Whereof see v. 26. CAAP. X. Vers. 1. THe third After hee had seized upon the Babylonian Empire and had established the second Monarchie The time appointed the Italian The army was great namely Of the Angells which appeared in this vision Others The time appointed was long that is to say Though the things fore-told are not to be fulfilled of a long time yet is the Prophecie true V. 2. Was mourning For the enemies of our Nation hindered the re-establishment of Jerusalem and of the Temple which Cyrus had given way to Ezra 4. 5. V. 3. I eate no I abstained from all meales wherein one might rejoyce either at the qualitie of the food or at the company that was at them or that I tooke any delight in I fasted with bread and
there was some passage over Iordan there as the Hebrew name importeth Others reade it Bethany but then it must be another besides that of Iohn 1 18. V. 29. The Lambe him whom God hath appointed to make expiation for sinne and take away the bond and kingdome and punishment of it by offering his own person in a sacrifice acceptable to God figured by the daily immolation of Lambes under the law the signification of all which hath been accomplished by him And it is more likely that the similitude is drawne from the Lambes of the daily sacrifices then from the Paschall Lambe which savoured more of a Sacrament in application of the expiation made then of an offering in making of it Now it should seeme that this meeting of Christ Iohn happened after Christs return out of the Desert where he was tempted by the Devill V. 31 I knew him not not by sight before God had revealed him to me when Christ came to my baptisme and did afterwards confirme it by the sight of the Dove The meaning is there is no collusion between us seeing that I did not know him but only by divine revelation which was given me because that I shou'd make him knowne V. 32. Bare record namely after the second manifestation of Christ by the token of the Dove V. 34. Is the Sonne whom the Prophets had declared should be the Messias Psal 2. 7. 12. Isay 9. 6. V. 39. The tenth so that there were but two houres of day more This seemes to be noted to shew the short stay that they made with him at that time and to distinguish this first degree of their vocation from the other Mat. 4. 18. after which they remained continually with the Lord. V. 41. First it should seeme he meanes that the afore said two Disciples being gone to look for Peter Andrew found him first V. 42. Cephas a Syriack word which signifieth stone See upon Matthew 16. 18. V. 45. Of Nazareth namely that hath his ordinary abode there V. 46. Said unto a him this is grounded upon this that Nazareth was in Galilee a countrey much mixed and infected with paganisme And also because the Galileans were a more grosse and idâotish people V. 49. Thou art the King a word proceeding from divine inspiration joyned to the admiration of that act of Deity namely for to see those things which are out of his presence V. 51. Hereafter that which I have told thee is but a smal essay of my Godhead which now after my baptisme when I shall have enâed upon the publike exercise or mine office I will make to appeare more fully ãâã you by the ervice which the Angels shall do me continually Mat 4. 11. Luke 22. 43. Iohn 12. 29. And he seemes to allude to Iacobs ladder Gen. 28. 12. CHAP. II. VER 1. THe third day namely after the afore-said discourses or after his returne out of the wildernesse Iohn 1. 29. 43. Of Galilee an addition to distinguish this City from another of the same name which was in the Tribe of Asher Ioth 19. 28. Surnamed Cana the great V. 3. They have no this sheweth that the holy Virgin after Christs baptisme did more cleerely know his divine power which she desires him to shew in this present case of necessity V. 4. What have I Christ after his baptisme being come out of his private life and entred into the exercise of his sacred office did no more yeeld such humane submission to his mother as he did before Luke 2. 51. See Mat. 12. 48. and therefore he receives neither prayer nor admonition from her to shew that in the unfolding of his divine power he did use his own absolute free will according to his own wisdome and also that he is the onely intercessor towards his father and that none can be an intercessor towards him Mine hours I will doe the miracle which thou requirest but the moment of time prefixed by my Soveraigne will is not yet come See Iohn 7 8. V. 6. After the manner to serve for those frequent washings which were appointed by the law or were brought in by tradition Mark 7. 3 4. V. 11. Beleeved that is to say were confirmed in the faith which was as yet tender and feeble in them V. 12. His brethren See Mat. 12. 46. V. 13. Went up according to the law Exod. 23. 17. Deut. 16 16. V. 15. He drove them an act like to that Matth. 21. 12. yet not the same V. 18. What sign shew us thy calling and authority receaved from God to reforme customes in this kinde which have hitherto beene approved of Though indeed it was not a generall law that every Prophet should verifie his vocation by miracles Iohn 10. 41. V. 19. In three Christ will not shew them any miracle because the doing of it dependeth upon his good will and pleasure and because that in that act which he had done it being evidently good and laudable there needed no ex raordinary proofe and because they thorow their incredulity were unworthy of it And therefore hee referres them to his resuârection and glorification by which the truth of his person and office would cleerely appeare See Mat. 12. 40. Rom. 1. 4. V. 20. This Temple some referre this to the restauration of the Temple made by Zorobabel others to the reparations and beautifyings which Herod added to it A worke which had already lasted six and forty yeares and lasted a long while after that V. 24. Did not commit knowing the hypoerisie and inconstancy of many of them he did not admit them into his ordinary society as he did his trusty Disciples but did keepe himselfe from them CHAP. III. VER 2. By night for feare of the Iewes persecution Iohn 7. 13. and 9. 22. and 12. 42. and 19. 38. V. 3. Except a man if of the sonne of Adam corrupt in his own nature and the sonne of wrath he doth not become the sonne of God by adoption of grace and regeneration of spirit V. 5. Of water he seemes to intimate two distinct and severall parts of this change and by water he meanes the expiation and remission of the sinne and by the Spirit the whole worke of regeneration and inward sanctification of man Or he sheweth the ordinary externall meanes of this regeneration which is baptisme and the internall power of the holy Ghost by which it hath all its efficacy V. 6. That which is a man who is naturally engendred by his father and mother who are defiled with sinne is also defiled for all things do participate of the quality of their originall and therefore hath in him the cause of death and no disposition to life Contrariwise man regenerate by the Spirit being made spirituall hath the seed of everlasting life in him according to the order and infallible consequence that the flesh is to death and the Spirit is to life Rom. 8. 13. Gal. 6. 8. Of the flesh this word signifieth here as well as in
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâe of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
makes it more glorious and seââ it in greater esteeme amongst men Sinners that is to say guilty and câlpable having not as yet receâved he gift of absolution and pardon and being yet under the kingââme of siâ V. ãâã By ãâã namely by vertue of thât satisfaââionâ which he hath made to God by his death ãâã wrath namely from eternall damnation and punishment Matth 3. 7. Rom. 2. 5. The meaning is that as it is more easie to keep a man from execution that is freed and absolved by the judg then for to get a guilty man absolved and freed by the iudge so after we have received pardon which is the greater we ought much now to be perswaded that we shal be freed from the punishment which is the lesser and that we shall have all good things Rom. 8. 32. V. 10. By his life namely by him living and raigning and communicating his life to all his members Iohn 6. 5. 7 and 14. 19. 2. Cor. 4. 10. 11. V. 11. And not onely besides that we gloriously triumph over all afflictions thorow a certain confidence of the everlasting crowne Wee have also whereof to boast our selves to bee happy in the whole course of our lives by the present feeling of Gods grace V. 12. Wherefore a generall conclusion of the presedent treatie of justification by faith in which the Apostle breifely running over those things which he had said doth withall set doune the ground of them which is that God hath of his owne good will established Christ to be the head of grace and the spring of righteousnesse and life to all his elect thorow the impution of whose righteousnesse they are restored into Gods favour and concequentlie sanctified and glorified as Adam was made the naturall head and root of all mankind whereupon by his sinne imputed to al his Seed it was all under Gods curse deprived of originall righteousnesse corruption its whole naturall and subiect to death V. 13. For untill this originall corruption is verified by the effects of all mens actuall Sinnes in al ages even before the law of Moises which sheweth that there was before that another generall law namely that of nature the reliques of which doe yet remaine in man Rom. 2. 14. 15. against which Adam having actually sinned hath enfolded all his posteritie in the same fault and hath propagated originall sinne in it is not imputed that is to say is not reputed to be truely sinne which is nothing but a transgression of the law Rom 4. 15. 1. Iohn 3. 4. nor man is not called to account upon it to be therefore condemned to death V. 14. Neverthelesse he doeth moreover shew that there was an universall defect in all mankind against the said law which was imputed unto him to condemnation seeing they are all dead and that death is the reward of sinne Rom. 6 23. over them namely over little children who weare not come to the age of iudgment and consequently could not bee guilty of an actual deliberate and voluntarie sinne such a one as Adams was and yet for all that they are dead wherefore wee must conclude that there was in them some other sinne which is the originall sinne of him namely of Christ the second Adam the head of the spirituall off spring of this elect as Adam was the natural head of all men Now the conformitie of them both consisteth in this that either of them by the order of God justification hath communicated his estate to all his V. 15. But not though these two Adam the head of sinne and death and Christ the head of righteousnesse and life doe agree in this prosperity of communicating their conditions to those who are theirs yet there is great deale of difference between them First in that in Christ the power is all divine and therefore infinitely more active and effectuall and then also in the excellencie and abundance of gifts and good things which he communicates to his above all that which man had lost in Adam manie bee namely all men the children of Adam v. 12. The grace namely Gods mercie and good will which is the Soveraigne cause the gift namely the application and free imputation of Christs righteousnesse which is the meritorious cause by grace for love and by vertue of that perfect righteousnesse and obedience which Christ yeelded his father in his humane nature by which he hath merited and possesseth all his grace and love Matth. 3. 17. Iohn 1. 16. Ephes. 1. 6. Vnto many namely to all believers Gods spirituall children in Christ whereof he had spoken before V. 16. And not there is likewise another difference namely that Adam did indeed by his offence make all his posterity guilty but they have aggravated their iudgement by their owne proper and voluntary sins But Christ iustifieth not onely from the sin which proceeded from Adam but likewise from all other personall sins The judgment namely God proceeding as a iust iudge hath imputed this one offence of Adams to all his posteritie and hath condemned it to lose the state of originall righteousnesse and consequently life The free gift the Italian The grace the same God proceeding in his grace hath absolved all his elect from al their sinnes for to behold them just and innocent V. 17. For if this ought not to seeme strange for God hath infinitely more beene appeased in Christ then hee was offended and provoked by Adam Of righteousnesse namely Christs righteousnesse which is given that is to say imputed out of meere grace to all believers V. 18. By the righteousnesse of one by Christs perfect obedience God hath poured out his free mercy upon all men to absolue them from sinne and give them right to eternall life vpon all to all manner of persons indifferently though not to all universallie Or he means all those which belong to Christ. v. 15. 17. V. 19. Mary see v. 15 were made that is to weare reputed for such and doe as such appeare before Gods judgement Shall manie henceforward Christ having ben manifested and his righteousnesse fulfilled and preached to the world by the Gospell all those who shall receive it shall be reputed righteous before God in him V. 20. The law because he had said v. 13. that before the law of Moses sinne had raigned against the law of nature he doth now obviate an objection wherefore then was Moses his Law added Hee answeareth because the Law of nature might be restored to its naturall light and vigor and repaired in the breaches which ignorance forget fullnesse evil manners and erroneous opinions of men had made in it And that by this light of Gods law renewed in man and yet with stood by him with a greater malice then before his wickednesse should appeare to be growen up to the height whereby he might have no other way of restauration but onely to ãâã to Gods grace in Christ whose power overcomes all the power of sinne V. 21. Unto death shewing its
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are âustified out of ãâã grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that ãâã dead that have received togither with the remission of our sinnes in Christ the gift of the holy ãâ¦ã ich engendereth in us a newspiritual life according to God and with all mortifieth the life of ãâ¦ã so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the ââth of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a âââââent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred ãâã ãâã ãâã that sinâ ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâââa's whilest you lâve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâculties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy ãâ¦ã ion according to the inspirations of ãâã holy Ghost and not according to the motions of ãâã See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely ãâã that being under ãâã most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liât that is to say living and quickening being ãâ¦ã cause and author of spirituall life in believers See 1 Cor. 15. 4â 2. Cor. 3. 6. Hath ãâã me ãâã S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. ãâã For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon ãâã ââmane nature altogether like unto that of sin ãâ¦ã then sin onely accepted Heb. 2. 17 and 4. 15. For ãâã to bee a propitiatorie sacrifice for it 2. Cor. 5. ãâã Condemned he hath as it were by his soveraigne ãâ¦ã e taken away all command over believers from ãâã hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is âept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their ãâ¦ã all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conââââ wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâirit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
the motions of your owne naturall corruptions See Gal. 6. 8. Yee shall dye namely the everlasting death Through the spirit if you make use of the gifts of the holy Ghost and of his exercises continually desire his assistance and co-operate with his motions and power to mortifie the concupiscences and sins which are practised by the body ând doe yet reside in you during this corporall life Now he seemes here to oppose that onely effectuall meanes of the spirit to all humane meanes which are too weake as lawes reason doctrines disciplines c. Ye shall live namely in heavenly glory and happinesse V. 14. For as many he gives a reason why the promise of life is made to regenerate mens namely because being made children of God by adoption sealed by the spirit of regeneration thay are consequently heires V. 15. For ye he proveth further that they are children by the holy Ghost who is the seal of their adoption imprints the feeling thereof in them and causeth them to feel the effects thereof and bear the fruits and yeeld the duties thereof contrarie to his operation towards those consciences which are absolutly under the law servisely tied to work to gain the wiges being in continuall terror of the punishment without comfort liberty or confidence In which manner the spirit of God in some sort had also used the beleevers in the legal discipline under the old testament vsing them as younger sons under tuition with much subjection and feare whereas now the spirit of grace being fully powred out as upon eldest sonnes filleth them with confidence and liberty towards God Gal. 13. we cry with a holy boldnesse wee sweetly and tenderly call upon our heavenly father crying out like little children See upon Marke 14. 36 V. 16. The spirit as he sets us on to call upon God our father so he likewise assureth us on his part and sealeth it in our hearts that we are his children V. 17. Then heirs having right by this gift of adoption to the everlasting goods of the heavenly father in the communion of Christ essential sonn of the father and sole heire by nature See Mat. 38. 12. Heb. 1. 2 if so be S. Paul purposing to go on to the effect of the holy ghost namly to comfort beleevers in their afflictions doth first set down that they are by Gods appointment a necessary condition to attain to glory to the imitation of Christ their head with him as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24. V. 18. For I we must supply This condition ought to be freely embraced by beleevers for the good which is promised under that condition is farre greater then the evil which they can feare therein V. 19. For the he proves the height of this glory because it is the end of all things which do aspire thereunto by a naturall instinct but especially beleevers who have the chief part therein waiteth for lookes attentively for the time when it shall cleerely appear which are the true qualities rights and priviledges of Gods children in the perfect love of God in his likenesse in the inheritance and possession of his blessednesse and in the enjoying of his glory V. 20. For the he gives a reason of the whole words ayming at this last mark namely because it hath been by mans sin put besides its first and naturall establishment into which as one should say it disires to be set again made subject being drawen by man to serv for an instrument to sinne and to the vaine end of seeking its good an creatures forsaking the creator and consequently being enfolded in Gods curse in the continuall disorder ruine and destruction of many of its parts and finally to the annyhilation of this faire outward fabrick of the world Psa 102. 26. not willingly according to Gods first institution who hath given all creatures certain naturall vses to which they seeme voluntarly to incline whereas seduction seemes to have some resemblance of violence of him namely man who was the onely cause of this curse Gen. 3. 17 in hope grounded upon this that it having suffered part of the curse for mans sin when he shall be fully reestablished in grace and glorie all trackes of curse shall be also quite extinguished in the world as it is set downe Isa. 51. 16. and 65. 17. and 64. 22. V. 21. Delivered it shall be no more subject to any alteration nor corruption as it is this present nor should not serve for obiect or instrument of sin but shal according to its degree and nature participate of the glorious estate of Gods children freed from all evills and wants V. 22. For we know that is to say though the world seem at this present to be in its highest splender and beauty yet it hath an evil which burthens it and sincks it namely sin of which burthren it would faine be eased in a maner like a woman that is great with child which not withstanding will not be untill the last resurrection V 23. and not only that which the world doth by a secret inclination without any feeling or discourse we beleevers do it thorow knowledg and spirituall judgment fighing for grief under the burden of sin which we bear with a desire to be perfectly freed from it the first fruits namely that first degre of regeneration and gifts of the spirit which is conferred in this life for a pledge of the perfection which shall be in the eternall life 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption namely the full manifestation and effect hereof in the delivering of our bodyes from the power of death by the resurrection Psal. 49. 15. V. 24. For we it ought not to seeme strange that I say that we waite though wee be saved alreadie for we are not so as yet but onely by right and not perfectly in deed which is evident by the nature of the vertue of hope chief amongst those which the sp ãâ¦ã creates in us which would not take place if the effect of our salvation were present See 1. Cor. 13. 13. V. 25. But if wee the Italian and if wee if that hope by which even at this time wee doe appreheââ our happinesse which is not as yet revealed be lively and well grounded it ought to produce in us an inuincible patience for any length of time suffering of troubles and oppositions to receive the effect at the appointed time See 1. Thess. 1. 3. Iam. 1. 4. V. 26. Likewise the same spirit which hath imprinted these perswasions and desiers in us doth also worke another effect in us namely to strengthen and beare us up in our weaknesses and that by the meanes of holy prayers by which wee obtaine from God his grace and strength and whatsoever else is necessarie for our salvation 2 Cor. 12. 8. 9. maketh in ãâ¦ã ess
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. ãâã 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 ân 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 ãâ¦ã 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 âstablishment 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 ãâ¦ã 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 dâscend 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
bee altogether rejected Or by singular miracle having not beene framed noâ prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâs also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. âhâsse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râject likewise any thing as may induce you thereunto by a necessary consequence also vaâne which you will not agree unto seeing you yet persevere ââd glory in the profâssion o ãâ¦ã V. 15. ãâ¦ã d we which likewise was most abâurd and impossible to âerswade the chââches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A ââllen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâfe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ this world is alwayes mostwiâtâhed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâtch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâeâa wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mân the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâivation of his elect when he shall namely when the sonne oâ God who in quality of Mediator hath bin established king or the whole world ââd especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâhout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch ãâ¦ã g the meaner forâe thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâe to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary âite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
hath a relation to the contemptâ Not walking namely to eschew the other evill of hatred I have not used any dissimulation or craft to gaine mens favours V. 3. To them the Italian Amongst them namly those who have no part in eternall salvation whereof there are two kindes the one have not knowne the Gospell the others have had it preached unto them but they being blinded by the devill who possesseth their hearts have rejected it through incredulitie 2 Thes. 1. 8. V. 4. The God namely the Devill chiefe of the of the reprobates who in this corrupted world usurpes Gods honour and domination to whose motions all the faction of the wicked yeelds obedience as to their god against the true God and to whom also all false worships have a relation 1 Cor. 10. 20. Of the glorious wherein is manifested the Majestie of Christs person and Kingdome the Soveraigne excellencie of his benefits and the divine vertue of his operations Who is in whose person works and word God who is incomprehensible to man reveales himselfe to salvation V. 5. For Jesus sake Namely to gaine you unto him to establish his Kingdome in you and ãâã cause him to bee acknowledged served and glorified by you V. 6. For God Christ is the only subject of my preaching for the great gift of light and of the spirit which we Apostles have was conferred upon us to none other end Who commanded who by his Almightie word created the light whilst all things were yet in darkenesse In our hearts which even as the first masse of the world was naturally deprived of all heavenly light whereby all matter of glory is taken away from us To give the light first ãâã us Apostles and then by us to others In the fact namely in Iesus Christ revealed and fully made knowne by the Gospell Ver. 7. Treasure namely of divine light H ãâ¦ã seemes to make an allusion to the Historie of Iudg. 7. 16. In earthen namely in our persons which are fraile vessells and weake instruments which God hath made choice of for so high an office to make it appeare that the efficacie of the Gospell proceedeth from him and not from men See 1 Cor. 2. 5. 2 Cor. 12. 9. V. 8. Wee are by superaddition besides our naturall weakenesse enduring from men all manner of calamities in which the Lord doth notwithstanding miraculously hold us up V. 10. Bearing being laden with afflictions and miseries proper to all Christs members to make them conformable to him their head by which afflictions theit poore life is consumed and at the last brought to nothing That the life to the end that after wee have suffered with him and for him he may also make us partakers of his glorious vertue at the blessed resurrection V. 11. Our mortal Namely as it is in this life which notwithstanding shall put on immortalitie in the everlasting life 1 Cor. 15. 53 54. Ver. 12. So then at this time I doe principally taste of the conformitie to Christs death in the afflictions which I suffer for him whereas you seeme to be pa takers only of his life and glory being free from all calamities stored with all manner of blessing and happinesse V. 13. The same the same faith as you have created by the same spirit notwithstanding the diversitie of our outward state See Romans 1. 12. 2 Pet. 1. 1. Speake wee make free profession of the Gospell wee preach it openly and wee glory in God and call upon him with confidence V. 14. Shal prevent us the Italian Shall cause us to appeare before his face in the everlasting glory With you in the communion of the same blessed life though the state of this present life have been very different V. 15. For all he gives a reason for his assured confidence of being their fellow in glory after his sufferings Namely because that labouring in those sufferings for their salvation there was no reason but that hee himselfe should have part in the benefit thereof Ver. 16. For which cause Namely upon this firme hope of eternall glory Our outward namely our bodies and our persons in the naturall state of this life doe faile and consume by continuall sufferances Is renewed wee grow young againe and strong in our soules and the spirituall state of our life which can not bee discerned by the eyes of the body but onely by the light of the spirit V. 16. For the hope of eternall life which shall follow after our present afflictions as a certaine reward is that which keeps us in a perpetuall and untited vigour Our light in respect of the excellencie the infinitenesse and the eternitie of the heavenly glory Rom. 8. 18. Worketh for us that is to say it shal at last be crowned in us with that infinite glory which wee doe even in this world lively apprehend by faith which draweth us away from all manner of consideration love and esteeme of the things of this world to settle our heart wholly upon heavenly things CHAP. V. VER 1. HOuse he calleth the body so in regard of this fraile and transitory life like a Cabin set up for a short time of use Iob 4. 19. to which is opposite the heavenly life figured by a firme and everlasting building Heb. 11. 10. V. 2. For the groanes of a fervent desire which the Holy Ghost engendreth in us Rom. 8. 23. compell us to aspire to everlasting life and are unto us a certaine argument that our true rest and happinesse is in heaven and not in this world In this others have it in the meane time V. 3. If so be that change of an earthly condition into a heavenly one requireth first as a necessary condition that wee should even in this world bee clothed with Christs Righteousnesse that is to say that we be justified in him and adorned with nuptiall garments Namely regenerated and sanctified by his spirit See 1 Cor. 15. 50. Naked that is to say in our naturall filthinesse of sinne which in it selfe is shamefull and makes us odious and abominable to God See Gen. 3. 7. V. 4. For we hee confirmes that beleevers doe sigh through a desire of perfect deliverance because they lament feeling their present misery in regard of sinne and of the evills that proceed from thence For that wee Would bee this burthen induceth us to desire death not through impatience for to be freed from so many troubles but through a holy desire to have this naturall and corporall life changed into a heavenly and everlasting life V. 5. Hath wrought us namely hath appointed and prepared us for everlasting life by his election vocation and regeneration Hath given unto us even in this world he hath given us the first fruits of that life and by them assurance of the accomplishment of it in heaven Rom. 8. 23. 2 Cor. 1. 22. Ephes. 4. 30. V. 6. Confident in all dangers and sufferings we are assured by this pledge of the spirit that we can not
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâd you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
some have been converted to the Christian faith THE EPISTLE OF St. PAUL THE Apostle to the COLOSSIANS ARGUMENT COlosse was a City in Phrygia neere to the River Lico in the lesser Asiaâin âin which by Epaphras ministery there had been gathered together and set up a Church which was soon after tempted and troubled by certain seducers who taught them to restraine Mosaicall ceremonie as necessary to salvation and to observe many humane traditions and doctrines under colour of greater devotion and holinesse Therefore Epaphras went to Rome and told Paul who was a prisoner the estate and danger of that Church which though it were not as yet gone aftray yet had need of being confirmed and maintained by his authority St. Paul therefore to that end writes this Epistle to the Collossians And after he hath at the first given God thanks for their faith and charity according to the Gospell faithfully preached unto them by Epaphras he prayeth them to encrease his gifts unto them and strengthen them more and more in the faith that they might bring forth the true fruits thereof Then he layeth open and exalteth the excellence of the Person the Office and benefit of Christ preached to the Gentiles whose Apostle he was and for whom he suffered all these afflictions And therefore he exhorteth them to persevere in Christ and to cleave wholly unto him and to set all their righteousnesse life salvation and happinesse in him onely and not suffer themselves to be led away after ceremonies which Christ hath fulfilled by his death and annihilated the use of them nor after humane traditions and inventions which under a maske of devotion are but vaine superstition and impiety But that as they have by baptisme been made partakers of Christs death and resurrection to the remission of sinnes and gaining of the ever lasting and spirituall life and liberty they should likewise continually aspire to the accomplishment thereof by the mortification of the flesh and concupiscences thereof and by the sanctification of the spirit whose fruits are piety humility charity peace and every other Christian vertue whereof he likewise gives particular precepts and instructions to husbands and wives parents and children masters and servants Declaring that in these things consists the true piety and service of God And finally having exhorted them to continuall prayers and holy wisdome he salutes them in his owne and other brethrens ââmes CHAP. 1. Vers. 2. AT Colosse a City of Pââygiâ neere to the River Lico in A ãâ¦ã mi ãâ¦ã which was over-throwne by an earth-quake under Nero. Which is the reason that the ancientest of the late Geographers have not spoken of it V. 5. For the hope your end being no worldly nor temporall good but eternall salvation apprehended by a lively hope V. 6. In all the every way through the length and breadth thereof Oâ in all places where the Gospell is preached vers 23. Bringeth forth fruit namely in effects of Faith and conversion and groweth in amplenesse of knowledge and manifestation In truth namely as it is preached in all truth in the Gospell and not in lies as it is in false religions nor in shadows and figures as in Moses his law V. 8. Who also by this place and by Col. 4 12. and by Philo. 23. it appeares that this Epaphr as pastor of Colosse was come to Rome to visit Saint Paul when he was in prison In the Spirit namely your spirituall love engendered by the Holy Ghost who thereby unites and preserves the communion of Saints See Rom. 15. 30. V. 10. Of the Lord of the profession which you make of being children of God and members of Christ. Or of the grace which you have received of him and of his calling V. 12 Which hath made us namely by his free adoption he hath conferred upon us the right of inheriting his light namely his celestiall glory assigned to all his elect and believers See John 1. 12. V. 13. From the power from the hand of Satan Prince of darknesse That is to say head of the State of ignorance sin horror death and confusion which raigneth in the world V. 15. Who is in whose Person Workes and Word God who of his owne nature is invincible reveales himselfe unto salvation as 2 Cor. 4. 4. First ãâ¦ã e engendered by the father of his owne proper essence and equall with him before any thing was created and brought forth of nothing that is to say from everlasting Or he that is as Gods great Deputy and Vicegerent in the world as the first borne were in families See Psal. 89. 27. V. 16. By him the Italian in him that is to say he subsisting already by his eternall generation the father hath created all things operateing by him and in him as by an equall joyned and cooperating cââse So that he by an inward property of his person maintaines them all in their being John 1. 4. Heb. 1. 3. In Heaven it seemes ãâã meanes the Angels and all spirituall creatures Thrones this name and those which follow signifie the Angelicall creatures together with their degreeâ and dignities as well amongst themselves as over the lower world ãâ¦ã d the guiding of it Sec Rom. ãâã â8 ãâã ãâã by thro ãâ¦ã âe specially meanes the Cherubins upon which it is saitâ that God ãâã as upon a Throne by a figure taken from the Cherubins which were upon the Arke upon which Gods gloây appeared 1 Sam. 4. 4. 1 Chro. 28. â8 Psa. 80. 1. Ezek. 10. 1. For him being not moved to create them by any cause out of himselfe but onely by his owne frââ will Ephes. ãâã 5. Or as he hath been the soveraigne cause thereof so is he the last end of it so that every thing ought to have a relation to his glory and service Rom. 11. 36. V. 17. All things namely that are created and therefore he is eternall John 1. 1. By him the Itâlian on him encompassing and as one may say containing them by his infinite power that they may not be dissolved and destroyed and bearing ââem up that they may not sinke and be ruined So that he is as it were the foundation and bond of the preservation of all things V. 18. The beginning namely the same degree that the Sonne of God hath in the order of nature he likewise hath in that of grace and of ãâã ãâ¦ã ion being the ãâ¦ã st that is risen againe by his owne power and being the cause and ãâã of the resurrection of all his members The first borne as he had named him in the other order of creation vers 15. The meaning is He that by his resârrecâion ãâã been declared âo be the ãâã and everlasting Some of God and head of the Church Acts 1â ãâã ãâã 1. 4. as by the same the adoption of all his âeleâvers should also appeare Rom. 8. 19 20 22 1 Job 3. 2. In all things as well in thâ creation and naturall state of the world as in the
and foment this light and this fire of the gift of the holy Ghost and especially of those gifts which have a relation to the holy ministery See 1 Thes. 5. 19. 1 Tim. 4. 14. By the putting for God did joyn his grace and power to his sacred Ceremony which was appointed by Christ did then likewise begin the miraculous gifts of his Spirit Act. 8. 17. 19. 6. Of my hands it should seem that by the imposition of St. Pauls hands Timothy received the miraculous gifts and by the imposition of the Colledge of Elders hands 1 Tim. 4. 14. he was installed in the ministery with a publique blessing V. 7. For God the meaning is kindle up Gods gift and doe not let it goe out nor be smothered up through bodily feare For such a kinde of feare is no wife the worke of Gods Spirit but is quite contrary to it Which is here said because that peradventure the Churches afflictions and especially St. Pauls had terrified and affrighted Timothy Of love namely a holy love of God and of Christ with which the beleever being enflamed doth freely suffer all manner of adversities Of a sound mind by which the holy Ghost restoreth the troubled soule to tranquillity and keepes away such turbulent passions as feare it Others of moderation wisedome and of a sound understanding V. 8. The testimonie of the Gospel or of the free profession and preaching thereof Be thou partaker dispose thy selfe to beare couragiously thy part of the crosse which is joyned to the profession of the Gospell Or professe them publiquely that in the Gospels cause for which I suffer thou hast all things common with me According to being upheld by the strength of his Spirit or making use of his power therein and not trusting in thine own strength nor in worldly means V. 9. An holy by a Divine and Heavenly and not by a humane calling or by which we are sanctified Given us which hath been used towards us in our everlasting election In Christ See upon Eph. 1. 4. V. 10. Abolished hath perfectly freed his from eternall death so that for them there is no more death he having abolished the cause thereof which is sinne and also taken away from corporall death the sting of curse and the power of keeping his members and beleevers perpetually under it 1 Cor. 15. 54 55. Through the Gospel seeing that in it is set down not onely the knowledge of this spirituall life but also the fruition of it by faith V. 12. That which I have committed that is to say the right to the crowne of eternal life is already mine through his grace though I am not yet possessed of it but he himselfe keepes it safe for me to give it me at his appointed time 2 Tim. 4. 8. Or he meanes according to the Hebrew phrase the soule departing out of the body Psal. 31. 5. Against that day or untill that day namely untill Christs comming to judgment V. 13. The forme namely the doctrine which I leave as a patterne or example for all men to imitate as wel in the substance as in the manner of teaching it See Rom. 2 20. 6. 17. Sound See 1 Tim. 6. 3. In faith by these words he signifieth either the two principal parts of Christian doctrine Or the two vertues by which the Apostle had taught it as 1 Tim. 1. 14. or by which Timothy was to keepe it Which is namely the spiritual faith and love which Christ teacheth and frameth in all the true members of his body V. 14. By the holy Ghost namely by his power and grace which thou oughtest carefully to employ to this effect V. 15. Which are in namely the Christians of Asia who until that time had kept company with Paul See a Tim. 4. 10 16. V. 18. Of the Lord namely of him himselfe or of the Lord for Jesus Christ his sake Unto me or generally to the whole Church CHAP. II. Vers. 1. IN the grace in the lively feeling and firme apprehension of Gods grace by vertue of the reconciliation made by Christ or in the gifts and in the power of the holy Ghost which are bestowed upon all those who are members of his body Or in the sacred calling which thou hast in Christs service as Rom. 1. 5. Eph. 3. 8. V. 2. The things namely the doctrine of the Gospel and the precepts of the sacred ministery Commit thou namely in teaching and maintaining them in the publique office of Pastors V. 3. Thou therefore this is spoken in the sequel of verse 11. V. 4 With the affaires namely in other affaires and employments of an ordinary course of life which might draw him away V. 5. Strive for masteries ãâã publique sports and exercises as Fencing or Wrestling c. Lawfully namely according to the laws of the exercise accomplishing all the actions therein required even to the last V. 6. Must be first as I exhort thee to be faithfull in thy labour so I do assure thee of the reward according to Gods infallible promise V. 7. The Lord give thee he confirms this exhortation because that Timothies endeavour should not be in vain but being upheld by the Apostles prayers it should be blessed by God with a great increase of lively light and understanding Or he means I do desire this of God for thee do thou therefore likewise endeavour thy self therein that my desire may not prove vain by thy neglect V. 8. Remember so that by the hope of thine own blessed resurrection which depends upon Christs thou mayest be strengthned and born up in all thy troubles 2 Cor. 4. 13 14. V. 9. Wherein namely in the preaching and ministery whereof Is not cannot be stayed nor hindred Phil. 1. 12. V. 10. Therefore namely through the faith and hope I have which is grounded upon Christs resurrection For the Elects sake not onely for having preached the doctrine of salvation to them but likewise to give them a lively example and confirmation in faith patience and perseverance 2 Cor. 1. 6. and 4. 15. Which is whose foundation and onely cause is Christ and cannot be obtained by any other means but by the union with him through faith V. 11. It is a lawfull namely that a Christian ought voluntarily and constantly to suffer for Christ as he hath said before V. 13. He abideth that is to say this deniall on Christs side doth not make him any way fail in his duty but in him is an act of loyall righteousnesse which he alwayes performeth whereas in men it is perfidiousnesse V. 14. Before the Lord calling him to be a witnesse of this command and a judge against the breakers of it see 1 Tim. 6. 13. That they strive not that in matters of faith and religion all vain curious and sophisticate disputations and all passionate altercations may be avoided which produce no edification V. 15. Dividing the Greek terme is taken from the laying straight of high wayes or from drawing the lines of
is to remove a scandall and danger of certaine heretickes who were ever in those daies sprung up in the Churches who falsified the true doctrine concerning Christs person and did turne Gods grace and the spirituall Evangelicall liberty into a certaine carnall liberty and dissolutenesse free from all law and subjection to politicke government making schismes and divisions in the Churches The Apostle then after he hath propounded examples of most severe judgemens of God which had formerly fallen upon Apostataes dissolute unchaste schismaticke and prophane people he shewes that these were such and bids them looke for the like judgements But comforts beleevers against that scandall and exhorts them to persevere and increase in faith and in their spirituall regeneration and to seeke by all possible and convenient meanes the salvation of those that were gone astray Vers. 1. BY God the Italian in God namely by vertue of his grace by his Word and Spirit which he hath bestowed upon them Preserved that is to say defended protected and safe-guarded out of danger of falling from the salvation which they had acquired In Jesus Christ namely to the communion of his body Or by vertue of their spiritual union with him V. 3. The common namely to me to you and to all beleevers That ye should that ye should imitate the example of all other beleevers that have been before you in maintaining and advancing the truth of the Gospel against all the assaults and endeavours of the divell and his followers and instruments Or to persevere in fighting as they had already happily begun V. 4 Of old that is to say from everlasting Ordained the Italian written or set downe by name by Gods decree likened to a Register to be given over to their naturall corruption and malice which also he hath determined to punish letting them runne to that height of impiety to falsifie his truth and to make themselves the divels instruments and to reject Gods grace smother up his Word and Spirit which should be prostered unto them The grace especially in regard of the Evangelicall and spirituall liberty which they wrest to a most false sense of licentiousnesse to all manner of vices under pretence of the easinesse in obtaining pardon Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation wherein the wicked said the essence of sinne consisted and that without it there was no sinne whatsoever a man did V. 6. Which kept not which did not persevere in the state of integrity and righteousnesse in which they were created But left that is to say were for their Rebellion driven out of Heaven Luke 10. 18. V. 7. After strange the Italian after other flesh a covered circumscription of the abominable lust against nature Rom. 1. 27. Of eternall whereof the materiall fire wherewith they were consumed was a signe V. 8. Likewise also the Italian yet these though these judgements be set before them for an example Dreams that is to say Men blinded and void of understanding through their damnable passions like a man that dreams or raves V. 9. The Archangel the sacred History makes no mention of all this Jude might know it by some divine revelation or by some ancient tradition which he hath authorized by his relation or by some book which now is not to be had and indeed there remains some tract of this in the Jewish books About the bodie which being secretly buried by the Lord Deut. 34. 6. it is like that the Devill did seek to take it up again either to satisfie his rage in abusing of it or to make it an object of idolatry for the people V. 10. They corrupt they defile themselves by excesses and abuse in those things wherein nature and even the bruit beasts shew them the Lawes and limited use of them as of eating drinking and the use of woman V. 11. They have gone they follow Cains wickednesse who was the first head of them who departed from the true Church and the pure service of God as these men did Rangreedily after the Italian Suffered themselves to be carried away that is to say they have been shaken from the firmnesse of faith and have been carried into these errours by the bait of gain and of worldly pleasures as Balaam was And perished imitating Core and his followers in his rebellion against Moses being they rise against the Apostles and true Pastors of the Church and do raise schismes and divisions and have entangled themselves in the like unavoidable perdition as those men did V. 12. Your feasts wherefore see 1 Cor. 11. 21. Feeding prophaning those sacred feasts with their glutonie without any respect to the communion of Saints for the maintaining of which these feasts were appointed and for this cause were ended and sealed up by the celebration of the holy Supper Whose fruit withereth which have neither life nor sap to bring forth any good fruit even like trees after Autumne Twice dead he hath a relation to those mens falling again into the state of sinne and death after they had begun in some sort to live by the light and grace of the Gospell Plucked up quite cut off from the spirituall union with Christ who is the true foundation of life and grace V. 13. Raging waves unsetled turbulent and proud spirits which boldly belch out their abominable opinions and doctrines Wandring starres he seemes to meane those false glancing or falling Starres which fall from Heaven because they were never fixed there and are but meteors and transitory impressions in the air V. 14. Prophesied the Scripture makes no mention of this Prophesie of Enoch threatning the wickednesse of his times with the future deluge Saint Iude may have had it by tradition confirmed by revelation of the holy Ghost as the Jews have yet at this time some reliques of it in their writings Commeth the Italian is come that is as much as to say He shall certainly come With ten thousands the Italian With his holy thousands namely of Angels V. 15. Hard speeches the Italian Cruell things see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13. V. 16. Complainers which is a signe of an ill composed impatient contentious and insatiable spirit In admiration falsly and flatteringly for to reap profit by them V. 19. Separate themselves that is to say They do willingly cut themselves off from the true and spirituall communion of the Church whereby they are deprived of life grace and Spirit see Iohn 15. 6. V. 20. Building up confirming and advancing your selves in your spirituall state of grace and regeneration like a building upon the onely foundation of faith in Christ. In the the Italian by the that is to say By his motion and inspiration V. 21. Keep your selves that is to say Persevere constantly to love God in truth or take heed you fall not away from his love Others keep one another for the love of God that
over to his posterity by teachings and traditions from Father to Sonne yet questionlesse Moses had thereof a new full and most certaine knowledge by the inspiration of the holy Ghost which likewise guided him in the histori all relation of the beginning and continuance of the Church to hinder the forgetfulnesse ignorame and falsification of those things wheâein are contained the grounds of her being and the rules and drections of her continuance in all ages He declarcth therefore how the world was by God created of nothing and by him was distinguished into its parts and by him appointed to his uses adorned enriched and filled with creatures very great in number and variety in a most admirable order And all this for man who was especially created for the service and glory of God according to his image and likenesse in innocency wisdom and justice and by him established as his deputy on earth for the governement of his creatures joyned with a holy and free use of them with the enjoyment of a most happy contented equall and immortall life after the course of which he should have been without old age paines sicknesses drooping or death transported into the celestiall and eternall And all this if he persevered in his obedience to God whereof he had asufficient grant in the originall justice wherein he was created if he would have practised it But be having transgressed the commandement of triall which had been given him is fallen into death and condemnation and hath lost his spirituall gifts totally and a great part of his naturall ones and hath been deprived of the lawfull right he had over Gods creatures and dispossessed of the quiet and sweet possession of them and hath lost the Sacraments of life and happinesse which were the inhabiting of earthly Paradice and the free use of the fruit which grew upon the tree of life Againâ Moses declareth Gods infinite mercy in restoring man into a new state of grace and hope of life by the promise of a Saviour which promise with all its signes stamps and dependencies of sacrifices and other Religious acts being made unto Adam did notwithstanding not indifferently belong to all his progenie as sin and the sentence of condemnation was generally passed against them all but it was Gods pleasure to appropriate it only to part of his race So that after the said promise there came two branches from Adam the one by Cain and the other by Abel and afterwards by Seth. The first of the sonnes of men accursed abandoned in his sin and condemnation having the Divell for his head The other of the sons of God blessed holy adopted by the heavenly Father reconciled unto him through his sonne and sanctified by his spirit Whose chief head is and hath alwayes been Christ Iesus even at that time promised and embraced through a lively Faith by all believers These two bodies have even from the beginning continued in enmitie trained up in much cruelty and fiercenesse of the evill against the good one the first alwayes strengthening himself and increasing in power and number and exceeding in wickednesse and unrighteousnesse The second contrary wise being oppressed by the other and to its greater losse corrupted by his enticements and conversation whereby it hath decayed and even quite degenerated Which provoked Gods Iustice to drown the first world by an universall deluge which being spared only for Gods elect whose number was so decreased that as it appeareth it was included in Noahs Family which God only saved out of the universall destruction not so much to preserve mankind or beasts and plants as for the preservation of the seed of his Children But soone after the deluge there sprung out of Noahs race againe two generations with the same contrarieties as the former For the accursed one quickly grew mighty and powerfull in the world by setting up great and tyrannicall empires and was corrupted by idolatries pride violences and other vices So that amongst all those Nations which Noahs posterity was divided into the knowledge and pure service of God was almost utterly extinguished Untill it pleased God to cause the holy stock to sprout out againe in Abraham severed from the rest of the world by an especiall calling new promises of grace and a most peculiar covenant sealed with the Sacrament of Circumcision a token of the regeneration of Gods Children in the spirit and of their separation from the world This blessing was continued in Isaac though somewhat interrupted in its beginnings by the buds of the accursed race which sprouted out of the Godly one namely Ismael and Esau. But the blessed one began to take body and being in âacob and his numerous familââ under the new name of Israel none of his Children being rejectéd as some of the others were Yet was the Church his posterity alwayes a wanderer and a stranger in the world full of defects and infirmities within and many oppositions and molestations without having none of her side but only her God who pardoning and correcting its sius hath continually comforted it guided it provided for it defended it and increased it giving it a promise also of a firmâ and happy dwelling in the World in the Land of Canaan And from time to time visiting it by visible apparitions of the sonne of God its head in proper person under shape of an Angell under whose conduct it was at last all brought into Aegypt where it was kept untill the death of Ioseph with which this book endeth ANNOTATIONS VPON GENESIS CHAP. I. VERS 1. IN the beginning God giving the world its first being began with the creation of the two generall parts of it and then went to the particulars The Heaven that is the highest and aethereall part under which it is very likely the Angels are comprehended Gen. 2. 1. The Earth The lower and elementall part of the Universe here indifferently called earth waters and abysse because it was a consused masse of all the Elements V. 2. Without forme Without any particular or distinct creature without order forme or ornament The Spirit that is the 3d person of the most holy Trinity immediatly and through its proper operation which is to preserve and maintaine all things in their being which they have received by the supreame will of the Father and the productive action of the Son see Psal 104. 2. 29. 30. Moved the Hebrew terme signifieth the moving or beating of the wings which a bird useth over her young ones to signifie the action of the holy Ghost in maintaining and cherishing of that shapelesse masse to prepare it for the subsequent productions V. 3. Let there be It is likely that the light was at first imprinted in some part of the heaven whose turning made the first three dayes and the fourth it was restrained into the body of the Sun or of all the other Stars but in a different degree V. 4. God saw he liked and approved of his work and took delight in it
was afterwards called Eden that is to say a place of pleasures for its situation and most happy qualities See 2 King 19. 12. Ezek. 27. 23. Amos 1. 5. Eastward in respect of those parts where Moses was when he wrote these things V. 9. The Tree of Life A certaine Tree in whose fruit God had put this vertue that it should keep mans body in a perpetuall and equall state of health life and strength free fâom diseases decaying and old age And besides he had set it there for a Sacrament of the subsistence and spirituall life of man in the grace and communion of the Lord so long as he should persevere in Justice and Obedience And to it is correspondent Jesus Christ in the heavenly Paradice Rev. 2. 7. and 22. 2. Of knowledge Another Tree by which GOD would make proofe of mans obedience or rebellion By which man might also know by experience his true happinesse if he persisted in innocency or his unhappinesse if he disobeyed this commandâment of tryall joyned to the perfâââ law of Justice which God had imprinted in ââs soule V. 10. A river It seemes that it cught to bee understood of the Channell of two Rivers Euphrates and Tigris joyned together which by the confluence of these two Rivers made a great circuit within which on the East side was the Paradice and so the word going out doth not signifie the head or birth of those Rivers but the extent of their course out of the limits of Paradise above the which those two rivers were distinct like two heads and below it two more into which this great channell did branch it selfe V. 11. Pison It seemeth to be Pasis or Pasâtigris as the ancients called it which did âun through plaine and low countries whereupon according to the signification of the Hebrew name it was more like a pond than a river Havilah That Countrie which was afterward inhabiâed by the posterity of Havila of the Generation of Sâm Gen. 10. 29. not the other which was inhabited by another Hâvila which descended from Cam Gen. 10. 7. which is comprehended under the name Cus or Arabia spoken of hereafter and was on the west side of this Channell See Gen. 25. 18. V. 12. Bdâllâum the Ital. Pearles The Hebrew word is so understood by the most learned though others doe take it for Bdellium which is a most precious Gum which thickens into very cleare drops like pearles Num. 11. 7. V. 13. Gihen The name of the other branch which runne along the high Countrey and swiftly which is signified by the property of the name of Ethiopia the Ital. of Cus one part of Arabia which bordereth upon Mesopotamia V. 14. Hiddekel which is the river Tigris Dan. 10. 4. over against according to the Italian the English hath it Towards the East of Assyria V. 15. Keep it To hinder and keep the beasts from spoyling of it or hurting it through his Majesticall and awfull presence V. 17. Shall surely dye That is thou shalt be guilty of death and thy body shall from that very houre become mortall subject to infinite number of chances diseases languishments and old age continually decaying unto its last destruction and as for thy soule thou shalt be deprived of my grace and shalt in thy conscience feele my wrath and curse to the finall condemnation of eternall death and totaâl separation from me from my life and from my glory V. 18. Sayd It seems that this happened before Adam was lodged in the Garden Good nor agreeing with my decree to multiply man-kind through him by meanes of matrimony nor pleasing or commodious for him nor becomming the dominion which I have given him over beasts which are all coupled nor fitting for my service which ordinariây is best performed in holy society and by vertue of it nor according to the pleasure and delight I take in communion V. 19. Unto Adam This name was given the first man by God himselfe Gen. 5. 2. and signifieth of earth or earthly 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth yet was this name appropriate unto man because that he only was apt to be instructed and humbled by his name Eccl. 6. 10. To see being willing by this meanes to establish him so much the more in the dominion which he had granted him a token or signe of which is to give and change his subjects names as he pleaseth V. 20. Gave not onely according to his censure but also with knowledge and reason for some hidden or apparent property which we may yet find in many Hebrew names Meet or correspondent that is of the same kind with distinction of Sex as in other creatures and by that meanes fitting to bee joyned in Matrimony V. 21. One of his Eve was formed not out of the head because the woman ought to be subject to the husband nor the feet because she must not be held as a slave nor trampled upon nor of the fore-part because she must not withstand nor of the hinder part because she must not be despised nor forsaken But from the side and from the middle of the body to shew the moderation which the husband ought to use in his superiority and the faithfull society they owe to one another V. 22. Brought her as a mediator to cause her voluntarily to espouse her selfe to Adam and to confirme and sanctifie that conjunction V. 23. This is now That is to say it being known to God and my self that amongst the other creatures I could not have a fitting companion to live with God hath now provided me one of the same nature as my selfe wih whom I may bee contracted in the most straight bonds of Matrimony See Ephes. 5. 30. V. 24. Therefore These doe seeme to be Moses his words and not Adams Leave That is shall become head of a nâw family being severed from his fathers and shall enter into a nâw society with his wife to which duty the naturall duties towards father and mother must yield not to be annihilated but to be brought into an inferior degree One Flesh as one person united in body in soule in covenant and indissoluble community V. 25. And were not Because that the soule being as yet in its originall purity there did not appeare in the body especially in the instruments of generation any spot of sin nor filthinesse of concâpiscence nor discomposednesse of brutish motions and thoughts which are the true causes and objects of sâame And not the body in its pure naturall nakednesse which is a glorious example of Gods works which being also by Christ re-established in perfect holinesse may at the happy Resurrection appeare in glory without any other ornament or garment but that of the image of God see 2. Corinth 5. 3. Rev. 3. 18. CHAP. III. VERS 1. THe Serpent Moses in all this historie under corporeall and sensible things doth comprehend the spirituall and invisible And by the Serpent naturally crafty
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aââs would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
wild Because they were more usefull and necessary V. 3. Of Fowles Namely of the cleane kinds V. 4. Living substance That hath a soule or sensitive life as all beasts are because it seemeth that plants all or for the most part were by miracle preserved under the water V. 11. Second The Scripture makes mention of two sorts of yeares the one sacred which began with the March Moon set downe Exodus 12. 2. for the celebration of feasts The other civill which was from the beginning of the world and began with the September Moon for the doing of politick businesses therfore the second moneth was the October moone All the under the earth there is a great abysse which by the heads of rivers and springs power forth its waters upon the earth by some breathing or boyling out which is unknowne then they all issue forth into the sea which is like a great Cisterne which through Pipes under the earth lends the same waters back into the great abysse Now these waters were then swelled and increased by Gods omnipotency and fell in great abundance upon the earth either by the ordinary wayes or by new gulfes or by a generall comming on of the Sea The Windowes A figurative terme to signifie fierce Raines and herein there was also a miracle V. 14. Of every The Italian hath it of every wing for there are some flying creatures which have skinny and grisly wings and the rest feathered wings V. 24. Prevailed Over-flowed in such an abundant manner and then continued so without decreasing See Gen. 8. 3. for in this number are comprehended the forty dayes of raine CHAP. VIII VERS 1. REmembred That is shewed that he had charge of him to set him out of danger and trouble and in full fruition of goods A wind to consume and drye up the waters by his dispersing of them Now though the meanes was naturall yet the operation was increased by miracle See Exod. 10. 13. and 14. 21. Numb 11. 31. Pasalme 78. 26. Were asswaged from the vehement floating which had stirred them up five moneths V. 2. Were From the fourth day of the deluge in which it seemeth the waters ceased to increase yet remained high five whole moneths and then began to decrease V. 2. Rested came a ground though the hills were not quite uncovered Of Ararat The common opinion is that it was Armenia See Isa. 37. 38. Jer. 51. 27. V. 6. The window Of the Chamber where he lay which peradventure was against the great Lanthorne Gen. 6. 16. V. 7. A Raven which likely was made choyce of because of the quality of that bird which is to flye far and then returne home bringing somewhat in his Bill and so doth the Dove V. 9. Found no Because that though the tops of the hills were bare yet the earth was all dirty and distempered V. 11. In the evening according to the custeme of Doves Leaf or a little Bough Hence it is gathered that God preserved the places miraculously or some part of them a yeare under the water and indeed it is not said that he caused any of the roots or seeds of them to be kept in the Arke as hee had done of the beasts V. 13. Drie That is uncovered and no water upon it but yet not well hardned whereby he might set his foot upon it and inhabit it which was not so untill two moneths after V. 20. Burnt offerings A kinde of sacrifices wherein the whole offering was burnt Lev. 1. 3. V. 21. Smelled A figurative terme taken from the smell of Sacrifices in which were used great quantities of Incense The meaning is God tooke notice of the purity of Noah's heart and of his faith and accepted of his action and was propitious to him and to his intentions Sayd That is having decreed it within himselfe it should be so he made an authenricall declaration of it For the the wickednesse of man-kind would often deserve such a curse but I will take an occasion through this his unavoydable miserie to use my mercy From his being perverse by nature he brings forth the effects of it in his first moovings and as a man should say in the internall Ideas of his actions Psal. 25. 7. V. 22. Remaineth In this state and forme as it is distinguished by times and the successions thereof Sec Rev. 10. 6. CHAP. IX VERS 2. THE feare God after the Deluge re-estating man in his dominion over other creatures sheweth by these words that their subjection is no more through a sweet naturall instinct in them as towards their naturall master as it was before sinne Gen. 1. 28. but for feare as of an enemy yet strengthned by Gods decree V. 3. Every moving thing You may eate indifferently of the flesh of all beasts which thing was not set downe before the deluge as it was concerning the fruits of the earth which was then given way too Now as for herbes it is understood only of those which are fitting for the food of man so it is likewise to be understood in beasts V. 4. The life thereof The Italian hath the soule thereof The soule of beasts hath no subsistence but is a meero vitall faculty which proceeds from the bloud purged and is maintained in it and lyeth wholly therein In man the soule hath its essence which subsisteth of it selfe yet it is united with the body and vivifieth it by meanes of the spirits which proceed from the bloud and are contained within it Now God forbiddeth the eating of the bloud of the beast to shew humanity And chiefely to represent by the bloud of the beasts which was to be spilt upon the ground a figure of Christs bloud which should be spilt for the redemption of our soules V. 5. And surely If I have care to have humanity used towards beasts I will take much more care of mens lives who beare mine Image Of your that is the life of men which shall bee unjustly taken from them Now because the old world perished through violence Gen. 6. 11. 13. God in this new re-establishment provideth for the prevention of murthers by this first fundamentall Law Of every in which there can be no sinne nor the vengeance of justice cannot be put in execution against them but are punished onely for examples sake and mans instruction Every mans without regard or distinction of persons though amongst men your small murtherers are punished and the great ones honoured V. 6. Shall be shed This by way of justice should be done amongst all nations Yet if men will not do it I will reserve the vengeance of violent deaths and such like sad accidents unto my selfe By man or amongst men the image of God therefore ought mans life to be in more esteem than a beasts and cannot have violence done unto it without offence to God himself and this Image being in all in respect of that they are all equall and none hath absolute power over another unlesse it be in executing of
to the Magistrates either by information only for to have it enquired on or by sufficient proofe and in ãâã be condemned thou oughtest to be the first that shall put his condemnation into exe ãâ¦ã Deuteronom 17. 6. V. 13 Are gone out Some from amongst you separating themselves from the Communion of the Church and from Gods services have caused a revolt see 1 John 2. 19. Jude 19. Saying We must suppose here And the inhabitants of the City consented thereunto And in is ãâã thru whosoever did oppose himselfe to that impiety by reason of his severe commandement of punishing the City was warned to come out of it in time for feare of being infolded in it V. 16 ãâã the Lord To satisfie his Justice and command and to punish the ãâ¦ã eason committed against his divine Majesty and for to ãâ¦ã cisie his wrath CHAP. XIV VERS 1. THe children And therefore do not you imitate prophane nations in your mournings who by these furious and desperate fashions shew that they have no comfort in death through hope of eternall life which is given unto you as the inheritance of your heavenly father 1 Thess. l. 4. 13. Between your eyes In tho fore-part of your head over against that part which is betweene your eyes V. 3 Abominable Which may pollute you by that Law which I have set down to you of the differences of meates V. 5 Chamois Some translate it to bee a beast begotten betweene a camell and a panther but wee doe not reade that beast to bee fitting for food V. 7 That chew the cud Only but divide not the hoof nor likewise of those which divide the hoof only and do not chew the cud V. 19 Every creeping thing See an exception to this generality Lev. 11. 21. V. 22 Tithe This was the second tithe which was taken up after the Levites tithe and was to be employed in the sacred feasts at the three solemne festivals Deut. 12 6. 17. V. 23 That thou The use of these banquets in Gods presence was to make thee acknowledge that thou doesthold all thy goods of his grace and to the end thou mayest use them to his glory and honour with thanksgiving in all sobriety and purity as before his eyes which are the two principall acts of true piety V. 28 Tithe Some hold it to be a third kinde of tithe which was taken up every third yeare after the Levites Tithes and the tithes of the holy feasts in the Temple others will have it to be the same i the which for two yeares was still paid to the Levites and after the Temple was built and that the severall orders and offices of the Levites were established was carryed to Jerusalem 2 Chron. 31. 5 6 11 12. and the third year every one kept it at home and bestowed it any where indifferently upon the Levites and the poore CHAP. XV. VERS i. A Release or intermission this was the Sabattical yeare so called because that in it the lands were left at a stay and it was not lawfull to call in debts and the Jewish slaves were set at liberty V. 2 Shall release it It is is not-likely that this precept intended to make the creditor lose his debt quite but only to give for that year some release and repute to debtors from the troubles and taxes of their creditors V. 3 Of a sorraigner In Religion rather than in Nation so that in these offices of piety and brotherly charity God hath made some difference between those that are of the houshold of faith and strangers Deut. 23. 20 V. 4 There shall be Take heed lest through thy cruelty any one fal into extreame want and if he do provide thou so for his wants that hee be not driven to beg shamefully V. 9 The yeare Which yeare I shall not get mine owne at my pleasure verse 2. Thine eye doe not shew thy selfe cruell hard carelesse of other mens miseries or sorrowfull for their well-doing see Deut. 28. 54. 56. Prov. 23. 6. and 28. 22. Mat. 20. 15. V. 14 Wine-presse Or the Tun or Fat V. 17 For ever Untill the Jubile Exo. 21. 6. Maiâservant That is an Israelite Hènce it appeares that which was set downe Exod. 21. 7. Not to be an expresse command but onely a silent inducement and exhortation to the Master to espouse or cause to be espoused by his sonne the said maid-servant for the safeguard of her honesty V. 18 A double It is gathered by Isa. 16. 14. and 21 16. that the time of hiring mercenary servants was to be for a year at least and at the most for three years V. 19 The firstling What firstlings are here meant you may see Deut. 12. 6. V. 20. Year by year in solemne feasts Deu 16. âi 14. V. 21 Ill blemish Not a small imperfection or accidentall or externall deformity but some ill disdisposition of the body or some notable defect as Deu 1â ãâã Sacrifice t ãâ¦ã For a Sacrifice of thanksgiving of whose flesh these banquets or feasts were made CHAP. XVI VERS 2. SAcrifice See Exod. 12. 27. Of the flock The Italian sheep Besides the Paschall-lambe you shall offer other sacrifices specified Num. 28. 19. V. 3 With it With the lamb The bread of affliction Or of poverty as who should say poor folks bread who ordinarily for want of provision do eat ill leavened and ill prepared bread This as also the wild Lettuce were a memorial of the hard estate the people were in when they were in Egypt and likewise of the precipitate haste they were in to depart out of it V. 7 In the morning After the first day of the feast which was a festivall day untill the seventh day which was also festivall hee that would might goe home for the five middle days were not festivall Thy Tents The Italian hath it habitations the Heb. hath it Tents for Moses heeded most that time while the people were in the wildernesse in Tents and Pavilions V. 8 Six dayes seeing that every where else it is commanded to eat unleavened bread seven days Ex. 12. 15. Lev. 23. 6. Num. 28. 17. we must believe that by these six days must be understood the six days after the passeover which was celebrated the first day which is not reckoned here as elsewhere A solemn see up-Lev 23. 36. V. 9 From such time From the day after the passeover which day the first fruits were gathered for the wave offerings Lev. 23. 10 15. V. 10 Keep With holy meales and feasts Ofweeks Of Pentecost which was the fiftieth day af ãâ¦ã the seven weeks compleat Ex. 34. â2 Lev. 23. 16. Of thine hand The Italian addeth sufficiently largely according to thy wealth for to furnish those holy feasts V. 12 That thou wast For to rejoyce in the presence of God because thou hast been delivered out of it to give him thanks and to shew mercy to the wretched such as thou hast been V. 13 Seven dayes See upon Lev. 23. 36. Thy
specified Num. 35. 5. V. 16. Two Tribes Namely Judah and Simeon verse 9. V. 27 The other halfe Tribe Besides that half which had its share beyond Jordan CHAP. XXII VERS 3. THese many dayes See upon Jos. 14. 10. V. 8. With your brethren With those of your Tribes which stayed behind for the safeguard of the countrey according to Moses his order Num. 31. 27 see 1 Sam. 30. 24. V. 10 To the borders Others to the bounds Others doe keep the Hebrew word Gheliloth as it were a proper name as Ios. 18. 17. V. 11 At the passage The Italian On the side of On this side Iordan in the other Tribes Countrey V. 14 Each chiefe house Namely the chief in every Tribe Now the halfe Tribe of Manasseh which was on this side Iordan is here set downe for a whole tribe V. 16 Rebell For as much as this Altar had been built to offer ordinary Sacrifices upon as it was very likely seeing it was not slightly built as your extraordinary Altars were which were not built to endure Exodus 20. 24 25. It would have beene a mark and occasion of Schisme and division in the Church and a disobedience and alienation from Gods true service which was not acceptable to him but onely upon one altar Deut. 12. 26 27. for a figure of Christ his Crosse which was the onely true Altar V. 17 From which For many which were guilty thereof whom God spared at that time when the evill was committed did notwithstanding suffer for it many yeares after as Numbers chapt 14. vers 20 22. V. 19 Be uncleane In your judgement and opinion as having not in it the holy signes of Gods presence in the instruments of his service Of the Lord Which the Lord hath acquired and consecrated to himselfe for his Churches habitation and a place of the siânes of his presence such as the Altar the Tabernacle and the Arke were Against us Severing your selves from the communion of the Church in which alone is the true service of God and the participation of his grace and Covenant V. 20 Wrath The discomfiture before Ai Ioshua chapter 7. verse 5. That man Namely the thirty men which were slaine by the enemies and the whole family of Achan which was put to death with him causeth us to feare lest all Israel bee entangled in the punishment of your sin V. 24 What have you to doe You are not of Gods people being separated from the holy land by the river of Iordan V. 25. Make our children They might coole their zeale in the service which is yielded unto him in the place which he hath chosen and consecrated V. 26 Build us By graving some inscription upon it or keeping in our treasurie of Monuments some publike record when by whom or to what end that Altar was built V. 27 Before him Before the Ark the place by him chosen to shew his presence in grace and power V. 31 Among us With his grace and blessing by not suffering so grosse an abuse Delivered Have not drawne upon them some severe judgement of God V 34 Ed We have so set it up in the middest of the Tribes which are on both sides Iordan for a token that we doe all equally acknowledge and worship the same God whom we all can ought and will serve in his Temple CHAP. XXIII VERS 4. THat remaine Whose countrey hath not yet been conquerod V. 7 Come not among You joyne not your selves carnally with them in marriages or otherwise Cause to sweare The Italian Use them in oathes in oathes which you shall make of your selves or swear them at other mens requests V. 8. As ye have done Since you came into the Land of Canaan under my conduct V. 11 To your selves The Italian Upon your soules as you tender the welfare of your owne persons and especially the salvation of your soules Or upon paine of most grievous punishment upon your persons V. 14 I am going I shall shortly dye 1 Kings 2. ãâã as it is appoynted for all men once to dye Hebr. 9. 27. CHAP. XXIV VERS 1. SHichem In Silo which was within the Territories of Shechem where the Tabernacle and the Arke were V. 2 The floud Namely Euphrates V. 3 Multiplyed By Hagar and Keturah Gave him For heire and partaker of my Covenant by speciall grace and power V. 10 Out of his hand Namely Balak V. 12 The two Sihon and Og. V. 15 And if This is spoken not to free the people from their service to God but to trye them and binde them more strictly unto him as having chosen him to bee their God of their owne free will and so come within his Covenant as your pleasingest bonds are the strongest See Ruth chapter 1. verse 8. 1 Kings chapt 18. verse 21. Psal. 119. verse 173. Prov. chap. 1. verse 29. Ezech. chap. 20. ver 37. V. 19 Ye cannot Take care what you promise because you must religiously observe it and one can hardly hope for that at your hands knowing your naturall rebellion and inclination to Idolatry which will provoke Gods wrath V. 25 Ioshua Who representing Gods person in the quality of his servant and in his name renewed and confirmed his Covenant with the people V. 26 In the Book Ioyning it by Gods order and inspiration to the book of the Law written by Moses Deuteronomy chapter 31. verse 9. 26. Set it up As the custome of those dayes was to set up such stones or pillars for signes and monuments either with or without inscriptions Genesis chapt 28. verse 18. and chap. 31. verse 45. and chapter 35. verse 14. Exodus chapter 24. verse 4. Deuteron chap. 27. verse 2. Ioshua chapter 4. verse 3. and chapter 8. verse 32. By the Sanctuary Within the precinct of the Court which was about the Tabernacle ãâã 27. It hath heard It shall represent unto your Consciences the promises you have this day made as a living witnesse would doe that had been desired to be present at the making of a contract V 33 Given him By some particular and speciall liberality for the commodiousnesse of Gods Service established in Siloh a place of Ephraim to the end that the high Priest might dwell neare For otherwise all the Priests Cities were taken out of Iudah Simeon and Benjamin Ioshua chap. 21. verse 4. THE BOOK OF JVDGES THE ARGVMENT THIS Book which seemeth to have beene gathered by some Prophet ãâã of publike Records and the treasures where they were kept containeth the Historie of the chiefe things which happened to the people of God after the death of Ioshua untill the dayes of Eli high Priest The sum of which is that God after Ioshua's death having left many of the accursed people remaining for a continuall proof and exercise of his people they by their unlawfull practises contracts and marriages with them were thereby misled into severall great corruptions in the service of God and into a boundlesse Idolatry and corruption of Life and Manners Whereupon
no remorse to thy conscience Remember Thou wilt be glad that I have kept thee from this outrage V. 36. Like the feast According to the custome upon such occasions Genesis 38. 12. 2 Samuel 13. 23. V. 37. Dyed with extreame feare to which was also joyned some divine or supernaturall kinde of weakning V. 44. But Saul Or now Saul had given c. Phalti called also Phaltiel 2 Sam. 3. 15. CHAP. XXVI VERS 1. CAme the second time after the first ãâã Samuel 23. 19. V. 2. Ziph see Josh. 15. 55. V. 5. Arose In the night time Trench see upon i Sam 17. 20. V. 6. The Hittite either because he was a Proselyte of the Hittites nation as 2 Sam. 11. 3. 15. 18. 19. or he had gotten this sirname for some other unknowne cause Zerviah a womans name which was Davids sister 1 Chron. 2. 16. V. 9. Be guiltlesse see upon 1 Sam. 24. 7. V. 10. Shall smite him shall cause him to dye by some supernaturall plague or accident sent by his owne hand V. 19. Let him accept Heb. Let him smell thine offering See Gen. 8 21. Driven mee out they have sought by the meanes of this persecution to put me out of the communion of the Church and they doe their good wils to have me run my selfe into a totall apostacie V. 20. Before the face Let the Lord be judge and revenger of my death if so be he doth give way to ââve me bereaved of life CHAP. XXVII VERS 1. SAid Through weaknesse of faith and through carnall wisdome V. 2. Achish Of whom it is likely he took good assurance not to fall into the same danger as he was when he first retired thither 1 Sam. 21. 12. V. 5. Let them give to avoide the dangers of body and soule which he might runne into by living at Court Why should My present estate doth not deserve it and besides my dwelling at Court might fill thee with distrusts and suspicions and me with hatreds and jealousies V. 6. Ziklag This City was of Judahs portion Josh. 15. 31. Then it was given to Simeon Josh. 19. 5. And when the Philistines had dominion over Israel they took it and David having here gotten it of them never restored it more for after he came to be King he recovered all that the Philistines had gotten from the Israelites V. 8. Geshurites These three nations were the Prophets enemies the two first towards the North and the Amalekites towards the South Gâzerites It is thought they were the same that in other places are called Ghergeshites Amalekites Of whom it seemeth that Saul destroyed only the chiefe City and the places about it 1 Sam. 15. 7. V. 9. Smote Warred against it with fire and sword V. 10. Ierahmeelites Which were of the Tribe of Judah 1 Chron. 2. 7. Of the Kenites see Num. 24. 21. Iudg. 1. 16. V. 11. Saved Which he could doe thus secretly by reason that those places which he invaded were farre off solitary and scattered in the wildernesse And so will be the Italian So was Or and such hath been c. As though they were words spoken by people that could have complained CHAP. XXVIII VERS 3. IN his owne It seemeth he meaneth Naioth which was part of the City of Ramah where Samuel resided and kept his schoole of Prophets 1 Samuel 19. 18. V. 4. In Shâu em A City of the Tribe of Issachar Iosh 19. 18. V. 6. Inquired The Ephod being brought to David 1 Sam. 23. 6. 9. Saul could not enquire of the Lord by Urim and Thummim Num. 27. 21. Well might he have some Prophet by him as Ier. 37. 17. Answered him not Which was a token of Gods extreame wrath 1 Sam. 14. 37. Lam. 2. 9. V. 7. That hath That is to say a Witch though she did not proceed properly by the spirit called Pithon who spake from within the belly of them which were possessed by him in the meane time tying their tongues which is called Engastrimancy But she wrought by Necromancy that is to say by apparitions and dead mens ghosts as Isay 8. 19. V. 8. Bring me him up call forth and cause the spirit of a dead man whom I shall name to appeare unto me Words proceeding from a grosse ignorance which accompanied Sauls impiety V. 9. Layest thou Why goest thou about to induce me to doe any thing which may make me deserve death V. 12. Samuel A divellish apparition in the likenesse and forme of Samuel by which the witch knew him to be Saul V. 13. What sawest thou Because the apparition did not at first appeare to Saul but to the woman only Gods the Italian An Angell The shape of a divine and heavenly man in all points So the Devill transformes himselfe into an Angell of light 2 Cor. 11. 14. Others a God in the same sence V. 14. Covered Which might be some speciall manner of garment that Samuel used or all the Prophets in generall see a Kings 1. 8. Zech. 13. 4. Perceived that it was After that the Devill had thus appeared to the woman the same apparition came neer to Saul who knew Samuel better and then it spake to him hand to hand no body hearing their talke Now Saul through Gods judgement was by this illusion induced to worship the Devill which is the aime of the evill spirit to all those which seeke after him V. 15. Why A continuation of the Devils lye to insnare Saul so much the more V. 19. With mee That is to say dead as the true Samuel was who was here represented by the Devill who by these words imprinteth this error in Saul that the soules of all men as well good as bad go to the same place for to blot out of him all knowledge and apprehension of eternall life CHAP. XXIX VERS 1. THeir armies the Italian hath it Their principalities The armies of the five Principalities of the Philistims distinguished in their severall bands Others have it the Princes with their severall hundreds and thousands V. 4. Be an adversary the Italian âoerevolt as those other Hebrewes had done 1 Sam. 14. 21. V. 6. As the Lord liveth It is marvellous that a heathen should sweare by the true God but he did it either to flatter with David or according to the Pagans opinion and false ceremonies who beleeve that each nation hath its severall God living and reigning over his people as others doe over theirs V. 8. But what Feigned words CHAP. XXX VERS 1. SMitten Forced it and sacked it V. 7. Bring me hither Come hither into my presence to enquire of the Lord having the breast-plate which is upon the Ephod about thee as 1 Sam. 23. 9. V. 14. Cherethites It was a nation neere to the Philistines or else part of them See Ezek. 25. 16. Zeph. 2. 5. Of Caleb of the countrey belonging to Calebs posterity Josh. 14. 13. 15. 13. V. 16. Spread abroad the Italian addeth Without any watch Heb. at randome V. 17. Vpon Camels
that it may be concealed or scape unpuniââed A kind of speech taken from robbers and murtherers who cover all those things as may reveale blood-shed see Gen 4. 10. 11. Isa. 26. 21. Ezec. 24. 7. my cry that is as much as to say let my request be denied Iob 17. 9. Psal. 66. 18. 19. Prov. 1. 28. Iohn 9. 31. V. 20. Powreth out I powre out my teares and cries before him only and therefore he alone and not yâu is to iudge of them V. 21. Plead to maintaine by the inward seale of Gods spirit and by the certaine prooss of a lively faith and pure conscience his right and title to be one of Gods children notwithstanding all this seeming rigor see Iob 9. 32. and â7 3. V. 12. When a few the Italian for my few I doe very earnestly desire this before my death which I perceive to be very neere that I may die in peace with Gods approbation and as a sweet smelling savour to the Church and for the edificâtion of it CHAP. XVII VER 1. MY breath that is to say my life or vitall power is utterly wasted I have nothing sound nor whole left mee Others understand it my breath is infected and stinks as Iob 19. 17. V. 2. Moskers not of Jobs griefes and afflictions but of his speeches which seemed unproper unto them like as it were the speeches of one beside himselfe Ioh 21. 3. mine eye my mind and thoughts are so fixed upon your sharp invectives that I lose my sleep in the night time V. 3. Laydown the Italian O lay down a pawn hee appeales to God from his friends unjust judgements according to the ancient custome of those who called one before a Iudge which was to lay down a pawne or put in security for to pay or performe whatsoever should bee adjudged strike hands the manner of being bound or becomming surety Prov. 6. 1. and 17. 18. and 22. 26. V. 4. Exalt them that is to say thou wilt not give judgement on their side V. 5. The eyes God shall curse even their posterity who in a cause between friends which are the most sacred causes doe prevaricate through flatterie or acceptation of persons as you doe now with mee thinking to insinuate your selves into Gods savour who loves mee and is loved by mee with whom I contend only in loving termes as children doe with a father see Iob 13. 7. V. 6. Hee hath meaning God whose name hee spares in reverence asore time the Italian I am openly led about I am as a common by-word or publick mocking-stock V. 7. Are as they are so mâagâr and wan that they looke more like an apparition than a true body V. 8. The hypocrite or prophane man who shall thereupon take an occasion to blaspheme God be hardened in his wickednesse and make a scoffe of the faithfull V. 9. Heldon shall be confirmed and persevere in goodnesse notwithstanding these scandals V. 12. The night I watch and am troubled all night as well as in the day time and can take no rest Iob. 7. 3. 4. 13. the light the day wherein I finde a little ease seemeth exceeding short to me in regard of the most dolefull nights V. 13. If I see Job 6. 11. and 14. 14. V. 14. I have said I am disposed and prepared to die I have no desire to live nor have no more fellowship nor community with life but with death only see Psal. 88. 5. 6. CHAP. XVIII VER 2. MAke an end you Iob and your partakers see Iob 35. 4. V. 3. As beasts see Iob 17. 4. reputed the Heb. are wee unclean vile and defiled in your sight V. 4. Hee teareth the Italian O thou who tearest thou Iob that doest so violently bestirre thy selfe canst thou cause God to give over his wise and just governing of the World or canst thou move him from his constant justice which is as firme as a rock V. 5. The light their glory and happinesse shall âtterly perish V. 7. The steps their pride shall bee abated and their high enterprises shall be stayed V. 8. Hâe is cast tho Italian they shall cast themselves they shall insnare themselves in dangers which they shall not afterwards know how to get out of V. 12. His strength his strong body shall decay through misery and all meanes of subsisting shall be quite taken away from him V. 13. The first borne an Hebrew phrase that is to say the most tragick and cruell kinde of death see Isa. 14. 30. Or the devill prince of death and the first condemned unto it Heb. 2. 14. as Christ is the first borne of the resurrection Col. 1. 18. Rev. 1. 5. V. 14. Rooted out they shall be past all hope of ever being re-established in their former state there shall be nothing left them whereon to build any confidence Iob 20. 21. bring him this despaire shall bring him to an unhappy death followed with the everlasting pains of hell V. 15. It is none where they shall be bond-men and no more masters which shall encrease their griefe brimstone in signe of acurse to condemne that land to bee for ever barren Deut. 29. 23. Isa. 34. 9. V. 16. Beneath a proverbiall kinde of speech taken from trees as Iob 29. 19 Isa. 5. 24. Amos 2. 9. Mal. 4. 1. the meaning is hee shall bee deprived of Gods grace which is the root of all happinesse and of his blessing which is the top of it V. 20. At his day the Italian their day namely the day of Gods iudgements upon them went before they that lived in the dayes of those judgements and were spectators of them V. 21. That knoweth not the Italian that know not that have quite extinguished his light out of their minds and blotted all respect and feare of him out of their heart Rom. 1. 21. 28. 1 Cor. 15. 34. Tit. 1. 16. CHAP. XIX VER 3. TEn times or many times V. 4. Mine error leave the âare thereof to mee for it nothing concerneth you V. 6. Know now doe not adde affliction to the afflicted which is so odious a thing to God Psa. 41. 2. and 69. 26. or regard the greatnesse of my evills which draw these complaints from mee that seeme so immoderate to you see Iob 6. 2. compassed ãâ¦ã e hath encompassed mee round with afflictionâ that I can get out no way A hunting terme Iob 10. 16. Lam. 1. 13 Ezech. 12. 13. Hos. 7. 12. V. 7. Wrong the Italian violence I am guiltlessely tormented by the devill and his instruments through Gods permission see Psal. 119. 122. Isa. 38. 14. V. 8. Fenced up see Iob 3. 23. hee hath set hee hath taken away all meanes from mee of getting out of my afflictions V. 9. My glory namely the authority and dignity I was in as a magistrate see Iob 29. 7. 14. 20. and 30. 11. V. 10. Hath hee removed namely of bodily life and comfort Iob 7. 15. but not of eternall salvation Iob. 13. 15. and 19. 25. a
bridle or mousâe for my mouth his meaning is I will bridle my inward motions and swellings so that my tongue shall not run out which is the first and suddenest budding of sin Iam. 3. 2. 3. is before me I will see him flourish and prosper abusing Gods patience with insolency and persecuting of the godly V. 2. Dumââ to not murââure nor withstand Gods providence from good namely from that which was lawfull and reasonable for mee to speake in my sufferances for defence of mine innocency which was to complaine unto God and desire justice at his hands V. 3. Was âât seeing I could not evaporate my passion in words I doe inwardly boile through impatience V. 4. Make mee to know seeing mine afflictions are such that it seemes they can have no end but only with my life I pray thee let mee know the prefixed time of it that according to it I may provide my selfe with patience Or doe thou shorten it that I may not be quite overcome V. 5. Behold hee seemeth herein to correct his former wishes or desires as if hee said But why doe I thus grieve at the lastingnesse of my miseries seeing that mans life is so short cannot I comfort my selfe in the shortnesse of my life which will also shorten my miseries see 2 Cor. 4. 18. an hand breadth or foure fingers breadth which is one of the least geometricall measures at his best state the Italian though hee stand that is to say though hee be alive or in a prosperous and well settled state altogether vanity he is like an abbreviate or compound made of all that is brittle transitory and decaying in this world V. 6. Walketh the Italian goeth and commeth this vanity of man is not only discovered at his death which is so sudâen but in the whole course of his life also which is like unto a flying shaddow see 1 Cor. 7. 31. they are disquieted or tossed to and fro the Scripture often joyneth trouble and vanity together and also confounds the termes see Hos. 8. 7. an irrigular tossing to and fro being proper to light and empty bodies V. 7. And now Lord though I know very well by the discourse of reason that death will end my miseries yet that is not my true comfort which consists in nothing but only in thy grace and salvation V. 8. The foolish that is to say the worldly man who is preoccupated with false and erroneous opinions transported with vaine passions and drunken with his own prosperity see Psal. 14. 1. V. 9. I was dumbe the Italian I grow dumbe now that I have through faith set my soule in peace and leaving aside mine enemies who aâe but secondary causes of mine evills I am come up by vertue of thy spirit to thee who art the supreame cause I can voluntarily keep silence and have patience which before naturall reason could not induce mee to doe V. 11. For iniquity namely when corrections are sent by thee for an expresse punishment of sin either in fatherly severity to thy children or as a judge for a punishment to the wicked like a moth which is easily crushed and killed see Iob 27. 18. Psal. 58. 8. or by a secret kinde of consumption as a moth gnaweth or fretteth a garment and makes no noise see Ioh 13. 28. Isa. 50. 9. Hos. 5. 12. surely in the violent and fierce wrath of God mans vanity is plainly discovered which is not so well perceived in the slow and unperceivable decay of nature V. 12. A stranger I am to make but a short stay and abode in this life by thy sufferance therefore doe thou that art the everlasting Lord use that mercy towards mee which thou commandest to bee used towards strangers that are pious persons Or regard mee as a poore stranger who am come under thy roofe for protection as all I doe acknowledge my selfe to be in the same state of misery as all my predecessors were ond therefore I desire the same grace and favour as thy hands as they had before mee V. 13. Spare mee mitrigate the violence of mine affliction recover strength by faith in spirit that I may ãâ¦ã ish my course and the good fight obtaining the victory through a happie death after which there is no more beginning againe be no more in regard of this life in which the fight continueth and is ended by death PSAL. XL. VER 1. I waited patiently the Italian I waited long Heb. in waiting I waited V. 2. Horrible pit that is to say out of horrible and unavoidable dangers and calamities Psal. 18. 16. and 69. 1. 2. a phrase taken from high falls of waters V. 3. A new song see Psal. 33. 3. and feare shall by these wonders bee brought to an humble reverence and worship of God and to trust in his gooânâsse V. 4. Respecteth not doth not stay to build his hopes and enterprises upon the Kings and Princes of the world Psa. 62. 10. 118. 8. 146. 3. nor upon any meanes or assistauce of prophane and idolatrous men Others he turneth not afâer those c. doth not imitate those who trust in their own powers or deceitfull wisdomes which are the two kinds of carnall confidence which are blamefull V. 5. Thy thoughts no man can iustly acknowledge nor yeeld thee sufficient thanks for the singular acts of thy providence which are infinite in number and surpassing in greatnesse All that can be said or known is but only in part and in generall V. 6. Thou didest not for all these kindnesses thou desirest no other sacrifice but the true and spirituall sacrifice of new obedience and thanks-giving without which and in respect of which all externall sacrifices are of no esteeme in thy sight Heb. 10. 5. this hath a relation to the abolishment of the sacrifices of the law by Christ either by allusion or by the declaration of some secret meaning revealed to the Apostle by the spirit hast thou opened the Italian hast thou boared by thy spirit thou hast opened my heart and mine understanding to make mee know love and desire thy law see Isa. 35. 5. Acts 16. 1â Some think David had a relation to the law Exod. 21. 6. to boare or pierce his care who voluntarily did yeeld himselfe to perpetuall bondage and that the meaning is I of mine own accord have dedreated my seâfe to be thy servant and thou hast accepted of mee V. 7. Then said I namely after thou hadst disposed mee to thy obedienâe Ioe I come I answer to thy call and obey thy command I am ready to doe what thou pleasest this is also some intimation of Christs comming in the flesh in the volume Heb. in the roll according to the manner of ancient writing upon great long peeces of paper which were afterwards rolled up upon a little stick see Isa 34. 4. Ezec. 2. 9. it is written I doe submit my selfe to the obedience of thy law as if it were written particularly for mee Or to mee only and
number of people marching in order 2 Sam. 6. 15. Which was a figure of the Angels environing Gods Majesty in heaven or following Christ when hee ascended thither 1 Tim. 3. 16. Heb. 12. 22. Sinai the same glory as appeared in mount Sinai when God delivered his law Exod. 19. 16. is now transported to Sion where God is present in grace and power V. 18. Thou hast a description of this transportation of the Arke compared to a Kings triumphant entry who having overcome his enemies and brought a great many of them away prisoners having made the rest tributary goeth home to his pallace to live in glory and rest governing his Kingdome in peace A figure of Christs ascending into heaven which is the seate of his glory and throne of his Empire after hee had overcome all his spirituall enemies Ephes. 4. 8. Colos. 2. 15. thou hast received the Apostle Ephes. 4. 8. applying this to Christ in stead of thou hast received saith thou gavest for the Kingdome of Christ differeth from earthly Kingdomes in this that the fruites of his victories are not for the King but for his subjects V. 20. The issues namely the soveraigne power of causing to die or the preserving from death or the restoring to life V. 21. The head namely the divell who is the Prince of the world Deut. 32. 42. Psal. 110. 6. âab 3. 13. hairy evill spirits are figuratively in scripture called hairy or shaggie see upon Levit. 17. 7. Isa. 13. 21. V. 22. I will bring the Italian I will bring thee againe that is to say I will continue and renew my old deliverances in defending thee from thine enemies as I once delivered thine ancestors from Og the King of Bashan Num. 21. 33. and from the Egyptians in the red sea Exod. 14. 22. V. 24. Thy goings namely the holy manner of conducting the Arke with even and proportionable restings and settings downe see 2 Sam. 6. 13. V. 27. There is the Italian there was the tribe of Benjamin was present at this solemne meeting though before it had more obstinately than any of the other tribes withstood David and held on Saals side And also the tribes of Zebulon and Nepthali which lived in the borders of the Kingdome mentioned here to shew that the civill warre being extinguished and all the countrey reduced to obedience the whole nation was also united in religion and in the service of God which was appointed by David to bee performed in Ierusalem little namely that tribe which came from Iacobs youngest sonne hath alwayes been small both in strength and number 1 Sam. 9. 21. and was also much decayed and diminished by the accident set down Iudg. 20. with their ruler the Italian which hath ruled namely in the person of Saul who was a Benjamite V. 28. Thy God the prophets words to the people hath commanded that is to say hath made thee able to subsist and resist thine enemies by his will only and by the efficacy of his word see Psal. 42. 8. and 44. 4. and 71. 3. V. 29. Because of thy Temple the Italian strengthen him from thy Temple from which as from the place of thy presence all power and grace deriveth unto thy people bring presents may be made subject and tributary unto thee This was partly and figuratively verified in David but in Christ spiritually and perfectly all power being given him both in heaven and in earth V. 30. Disperse or drive away the company of speare-men the Italian the beasts of the reeds the people which are proud and bold by reason of their wealth and plenty like unto cattell as feed in a fat soyle such as that is where reeds grow see Isa. 35. 7. bulls see Psa. 22. 12. Isa 3â 7. till every c with peeces of silver the Italian which lie upon plates of silver are so extream rich and so magnificent in their pleasures that they make them âee âings and beds of silver a thing which was much used in former times see Ester 1. 6. Iob 22. 24. V. 31. Princes shall come the Italian let great Pirnces come to doe hommage and yeeld obedience to God under the Messias A prophecy of the calling of the Gentiles see Isa. 18. 7. and 19. 24. stretch out her hands the Italian with full hands namely with presents or tributes Others translate it let them readily stretch forth their hands that is to say let them confesse themselves to bee subject let them crave favour of him acknowledge and worship him V. 33 The heavens that is to say the highest heaven Deut. 10. 14. of old the Italian which were ever that is to say which doe still remaine in the same state as they were first created without any change or corruption V. 34. Strength the Italian glory Hebrew strength for the holy language often sets down these words one for the other his excellency hee hath as it were two thrones of his glory one here on earth by meanes of his people and the other in heaven PSAL. LXIX THE title Shoshannim see Psal. 45. in the title V. 1. The waters that is to say my life is brought into extream danger Laââ 3. 54. Many parts of this Psalme may bee referred to David as hee is a figure of Christ others belong only and directly to Christ at whom the holy Ghost chiefely aimed V. 4. Then I restored that is to say I am guiltlesse yet am vsed as though I were guilty this is meant by Christ meaning that hee who was just suffered for men that were unjust Isa. 53. 4. 5. 6. 1 Pet. 3. 18. V. 5. My foolishnesse that is to say whether I bee guilty of those faults which are laid to mee or no. V. 6. For my sake that is to say seeing mee namely David abandoned by thee who was an example and mirror of faith unto them a gage or pledge of hope and an instrument of preservation In Christ this hath a more sublimed and lofty sense save mee that I may be author of salvation to thine elect and doe not suffer the faith and hope which they have had in thy promises ever to be frustrate see Psa. 22. 4. Luke 24. 21. V. 7. For thy sake for serving thee and maintaining thy glory and not through any misdeed of mine wherefore if thou shouldest forsake mee the faithfull would be discouraged from serving of thee seeing that it would bee in vaine and rather prejudiciall than helpfull to them V. 8. A stranger that is to say I have not been acknowledged but have been shunned by my neerest kinsmen So Christ was rejected by the Iewes Iohn 1. 11. and his own kinred beleeved not in him Iohn 7. 5. V. 9. The zeale the cause of this generall alienation from mâe hath been because that I have with an ardent and upright affection maintained thy service and glory against the malice of men and have purchased their evill wills by not seeking to please them V. 10. That was to my mine enemies reproved
8. I will heare the Psalmists words preparing himselfe and the whole Church to hearken unto the promise of Gods grace which was revealed unto him by divine inspiration but let not the Italian but will not let hee will convert and sanctifie them to himselfe giving them the spirit of true wisdome to keep them from rashly offending God V. 9. His salvation in the corporall deliverance of his Church but chiefely in the universall redemption of the world by the Messias to whom the ensuing words are plainly referred that glory wee shall againe have the glorious presence of God in our land in the signes of his grace and power as it was in the Arke and then it will powerfully and gloriously dwell in his Church in his sonnes person being made manifest in the flesh see Hos. 2. 7. 9. V. 10. Mercy this cannot perfectly agree with any but the Messias his reign The meaning is Gods grace shall be so largely spread abroad that it shall in truth bee answerable to those large promises which were formerly made Or the blessings of God shall be accompanied with his constant truth to make them firme and perpetuall see Isa. 55. 3. righteousnesse Gods righteous and just government by his word shall produce true peace and happinesse and shall have it inseparably joyned with it see Psal. 72. 3. Isa. 32. 17. V. 11. Truth men shall bee true subjects and God shall be a just King which are the two relative qualities that keep every state in perfect harmony see Isa 45. 8. V. 12. Good namely the true and only good of man which consists in Gods grace joyned with corporall goods as farre as is fitting in his wisdome V. 13. Shall set us the Italian set it that is to say hee shall establish them wheresoever he comes by the preaching of his Gospell PSAL. LXXXVI VER 5. REady to forgive or inclinaâle and easie to be drawn to forgive V. 7. Thou wilt that is to say thou usest to answer or heare mee V. 11. I will walke the Italian cause mee to walk governe thou my whole life and actions according to thy holy word and in such sincerity as thou requirest and such as thou doest beget in thy children by thy holy spirit unite let my heart cleave close unto it without varying or going from it or being drawn away to contrary things V. 13. My soule that is to say my person from mortall dangers V. 14. Not set thee who doe not feare thee nor looke after thy judgements or commandements PSAL. LXXXVII VER 1. HIs foundation that is to say the firme place of his abode opposite to the moveable Tabernacle which was made by Moses mountaines figuratively in Ierusalem which had two hills within the precinct of it Sion and Moriah and in reall spirituality in the universal Church which is the heavenly Ierusalem Gal. 4. 26. Heb. 12. 22. V. 4. I will make mention making as one should say a survey of my people I will adde the Gentiles unto them calling them to the knowledge of mee by my Gospell and regenerating them in my Church holding them in the same degree with the Israelites as true children of my covenant Rahab a frequent name for Egypt by reason of its pride and haughtinesse V. 5. This and that indifferently of all nations and persons in a very great number V. 7. The singers Gods words to his Church meaning I will give thee full cause of rejoyceing through my blessings which shall flow upon thee as it were from all their springs PSAL. LXXXVIII THE title Heman it seemes to be the same as is named 1 Kings 4. 31. Ezrahite of the off-spring of Zarah the sonne of Iudah 1 Chron. 2. 6. V. 3. Vnto the grave Heb. to hell because that according to the first degree of Gods justice the first death is inseparable from the second and the name of hell is common to both And though by the second degree which is grace by vertue of the Messias his redemption corporall death to Gods children beno more a passage to everlasting death yet the name of hell hath still kept its ordinary signification of both to shew that not by the nature of death but by Gods grace these two deaths are severed one from the other in the elect V. 5. Free among Others translate it I am severed from the living whom over which in respect of the body and this present life thou doeest no more shew thy providence in governing and relieving them and in bestowing other benefits upon them V. 8. Shut up namely by evills and dangers without any way to getout without any comfort or reliefe V. 9. I have stretched out see upon Iob 11. 13. V. 10. Wilt thou shew the Italian wilt thou work the meaning is if thou doest leave me in this case long I cannot chuse but fall and die then can thy glory appeare no more in my miraculous deliverance see Job 7. 7. The dead Heb. the gyants that is to say those that are abissed and sunk in death as the gyants were in the generall deluge Sometimes this name is taken for the damned as Iob 26. 5. and sometimes plainly for the dead Isa. 26. 19. by reason of what was said upon verse 3. Arise he doth not meane the generall resurrection nor any particular one which happened by miracle but of the common course according to which the dead returne no more into the world to enjoy any new benefits of God V. 11. In destruction that is to say in hell see v. 3. Iob. 28. 22. V. 12. In the land namely in death in which the dead forget the living and the state of this present life Iob 14. 21. Eccles. 9. 5. 6. and likewise the living doe forget the dead Iob 24. 20. and all commerce is taken away and annihilated betweene them V. 15. Ready to die the Italian addeth with roaring with my lamentable crying out as Psal. 22. 1. V. 18. In darknesse the Italian are hidden in darknesse I can see nor descry none of them or they hide themselves from mee thorough horrour and being ashamed of mine afflictions PSAL. LXXXIX THE title Ethan of whom see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he out-lived Solomon and saw the destraction of the Kingdome under Iereboam by the separation of the ten Tribes and by the spoyle of the countrey by Shishack King of Egypt 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely bee the subjects of this Psalme Ezrahite descended from Zarah the son of Iudah 1 Chron 2. 6. V. 2. I have said I hold it for certaine and have fully concluded it in my minde Built up a phrase taken from sound and well sounded buildings contrary to moveable and waisairing habitations of Tents and Cabins Sbalt thou the Italian thou hast that is to say the effects of thy covenant and promises are certaine being grounded upon thine everlasting decrees made in heaven from whence they have their beginning
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death âyet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the ââare from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
will set no neither by desire nor purpose that turne aside namely from the right way of thy Law V. 4. Will not know I will not regard him whosoever hee be I will doe him no grace nor favour I will cast him off and shun him V. 5. Slandereth he toucheth those vices which are most ordinary amongst courtiers V. 8. Early the Italian every morning that is to say every day or carefully by a simile taken from the daily sweeping of houses Or hee hath a relation to that that they did use in the morning to sit in judgement Ier. 2â 12. PSAL. CII THE title A prayer it is apparent that this Psalme was penned towards the end of the Babylonian captivity it being a forme of prayer for the restauration of Gods people according to his promise his complaint or his prayer V. 4. Like grasse which is cut and dried in the sun I forget extreame affliction hath made mee forsake and grow carelesse of my food I have no taste nor take no delight in it whereby I am become drie and lâane V 5. To my skin the Italian my flesh that is to say to my skin V. 6. A Pelican a solitary bird which gives out terrible cries wherein hee hath a relation to the Churches grievous lamentations when it is exiled V. 8. Are sworne the Italian doe make curses of mee that is to say by reason of my strange afflictions they doe make mee an example of curses saying be thou accursed like such a one see Num. 5. â7 Isa. 65. 15. V. 9. I have eaten a scripture phrase which signifieth lying with ones face upon the ground amongst dust and ashes a fashion which was used in great sorrowes and mournings 2â am 12. 16. Iob. 2. 8. V. 10. Listed mee up this may be properly understood of the peoples former prosperity which made their present calamity more grievous and sensible or it is a similitude taken from those which lift up a thing for to dash it so much the harder against the ground V. 12. But thou though the Church seemes to faile yet God endureth of ever in essence truth and power therefore hee can and will restore it see 1. am 5. 19. thy remembrance namely all that which thou hast revealed to thy Church of thy selfe and shee ought most faithfully to retaine and preach see Isa. 26. 8. and 57. 8. Or plainly thy name Hos 12. 5. V. 13. The set time namely of seventy yeares captivity as it is most likely 2 Chron. 36. 21 Ier. 25. 12. and 29. 10. Dan. 9. 2. V. 14. In her stones that is to say to it though it be brought into a heap of ruines Psal. 79. 1. V. 15. The heathen the meaning is that by Ierusalems and the peoples restauration and by the Messias being borne and made manifest there according to the prophecies God would open the gate for the vocation of the Gentiles by the Gospell which was to come out of Ierusalem V. 16. In his glory that is to say in his glorious manifestation and operation of his power and grace V. 18. Which shall bee that is to say which shall hence forward be borne Or if thiâ be meant by the Gentiles the people which thou shalt create anew Or thy people Isâael restored and set up âgaine as it were by a miracle and into a new life Isa. 43. 21 Ezech. 3â 3. V. 23. In thewây in the time the Iowish nation was in prosperity before the time of its dissipââion which was the time prefixed by God himselfe for the Messias his comming Gen. 49. 10. which hath a relation tâ ãâã ãâã flower of ones age Iob 15. 3â Psal 55. 23. Prov. ãâã ãâã Eccl 7. 17. V. 24. Thy yeares the meaning is thou hast joyned thy selfe to thy Church by an especiall covenant which carrieth with it the coâmuncation of benefits correspondent to thine own proper nature for as thou art living so must shee live as thou art everlasting so must she be also Matth. 22. 32. I beseech thee then to fulfill these effects of thy covenant of Grace V. 26. Shall perish that is to say being melted and dissolved by the fire they shall change forme and state yet shall not be brought to nothing see Isa. 65. 17. and 66. 22. 2 Pet. 3. 7. 10. 11. The intent is to shew that although God as he is Creator hath not communicated the gift of eternity to all his other creatures yet he hath done it as a father to his children ver 18. see Lam 5. 19. 20. Hab. 1. 12. Matth. 22. 32. PSAL. CIII VER 1. ALL that is namely all my senses and all the faculties of my soule V. 3. Thy deseases namely corporall ones which he healeth when and how he in his providence thinks fitting But especially the spirituall ones of sinne corruption and concupiscence which hee healeth by the gift of regeneration see Exod. 15. 26. Isa. 19. 22. V. 4. From distruction the Italian from the pit that is to say from many mortall dangers in this life and especially from everlasting death and hell crowneth thee hee doth encompasse thee and heap thee full and raiseth thee up in spiritual glory V. 5. Like the Eagles which is of long life and alwayes vigorous and healthfull whereby it seemes from time to time to grow young againe Others understand it of this birds changing her feathers as Isa. 40. 31. Mich. 1. 16. Others doe apply it to some singularities of the Eagle which are not very certaine V. 7. His wayes namely his Law which is the true guide of ones life Or the conduct of his providence for the safety of his people V. 12. Removed that is to say he hath through his grace absolved and eased us of them as though they nothing concerned us and hath absolutely freed us from the punishment due for them from us or from himselfe turning his thoughts away from them to not represent them unto his severe judgement in their naturall filthinesse V. 14. For hee and therefore he takes compassion upon us Psal. 78. 39. our frame the Italian our nature the Hebrew frame which may as wel bee understood of the fraile slippery and mortall condition of our life and body ãâã ãâã the defects and corrupt on of the soule which are the two generall miâââies of man which move God to mercy and compassion V. 16. The place a Scripture phrase to expresse the entire abolishment of a thing leaving neither signe nor remnant thereof V. 17. Righteousnesse namely his loyalty in his promises and covenants V. 20. Hearkning the Italian obeying or so soone as you heare his voice V. 21. His hoasts this may be understood of the Angels or of other celestiall bodies Gen. 2. 1. PSAL. CIV VER 3. LAyeth Italian maketh figurative and poeticall termes In the waters namely the upper waters whereof see Gen. 1. 6. Psal. 148. 4. V. 4. His Angels that is to say he hath them ready at his service to send them here and there to
like unto some pretious things and make provision for thy soule out of them a phrase taken from those places where they keep victuals or treasure V. 7. Sound wisdome The Italian Right that is to say a just protection and defence of their innocency and the reward of their righteousnesse V. 8. The paths That is to say just men together with all their actions and their whole life V. 9. Good path Or path of goodnesse that is to say all just and vertuous proceedings V. 12. From the way of The Italian from the evill way That is to say from the way of evill V. 13. Of darkenesse Namely of sin and voluntary ignorance out of the secure light and guide of Gods Law see Job 24. 13. V. 16. Strange woman That is to say an adulteresse who having a husband ought to be held as a stranger to any other Others beleeve that in this book common whores are called strange women because that infamous exercise was forbidden to Israeltish women Deut. 23. 17. and they who by abuse or toleration did do it were strangers or if they were any of Gods people as it seemeth that Salomon speakes oââuch verse 17. they were held as prophane and excommunicate persons V. 17. The guide Namely her lawfull husband who is the head of the woman 1 Cor. 11. 3. to whom she was married in her youth see Jer. 3. 4. The Covenant The faith of matrimony of which God is the author and preserver it being alwayes contracted in his name and hee being alwayes called upon as a judge and witnesse in it See Malachy Chapter 2. verse 14. V. 18. Her house Her conversation and acquaintance bringeth men to perdition Unto the dead The Italian Unto gyants that is to say unto the damned See the reason of this manner of speaking upon Job 26. 5. V. 19. None that Without Gods speciall grace it is hard nay impossible for man that hath begun to keep company with her for to avoid perdition V. 20. That thou mayest This is the consequence of the 12 and 16 verses V. 21. Shall remain That is to say they shall never perish or they shall survive the wicked which shall be rooted out CHAP. III. VERS 3. MErcy Thou shalt perpetually enjoy the effects of Gods mercy and the truth of his promises of grace About thy Have them in deare and perpetuall remembrance A terme taken from things which men weare about them for a remembrance of some things ãâã persons who are very deare unto them as Exodus 13. 9. Deuteronomy chap 6. 8. Proverbes 6 21. V. 4. Shalt thou finde Thou wilt make thy selfe acceptable to God and men 1 Samuel 2. 26. Luke 52. Acts 2. 47. Romanes 14. 18. and shalt be understanding in spirituall things before God and prudent in humane things V. 6. Acknowledge him Yeeld unto him such honor obedience and gratitude as is due to him in all thy actions V. 7. In thine own In thine own judgement and imagination which is dazled and blinded by selfe love V. 8. It shall be Thou wilt thereby sinde a great comfort and recreation to thy soule a phrase taken from the fomântations plaisters and ãâ¦ã ctions which are applyed to the navell for diverse infirmities especially to little children and also from that when a mans bones are full of marrow it is a signe of perfect health and of his being vigorous and strong V. 9. Honour Do him homage for his benefits by free will offerings or by consecrating of those parts unto him which he requireth by his Law as âithes firstlings and the like V. 13. That getteth Hebrew that draweth out as out of some hidden place or out of some treasure So is described the endeavour we ought to use for to get wisdome and that man of himselfe cannot make wisdome but doeth draw or take it out of the spring which is God and his word V. 14. Merchandize Namely the profit that is gotten by making use of wisdome even as a merchant by laying out money for merchandizes V. 16. In her right hand These blessings also do follow it V. 17. Her wayes That is to say the man whose actions and wayes are guided by wisdome enjoyeth true happinesse and delight V. 18. A tree As the tree of life Genesis chapter 2. verse 9. and chapter 3. verse 22. was a meanes ordained by God for the preservation of a lasting life and continuall vigor and health before man sinned So true wisdome maintaineth man in the spirituall life of Gods grace and communion of his Spirit V. 19. Hath founded Hath made it to stand firme and immoveable He thus exalteth the dignity of wisdome For as Gods wisdome hath been the only architectrice as it were of the world So that wisdome which man receives from him maintaines and governes all his actions workes and affaires V. 20. Broken up He thus describeth the great channels and hollow places made in the earth to hold the waters Genesis 1. 9. V. 22. Grace Like a beautifull collar and ornament for ones neck See Proverbes Chapter 1. verse 9. V. 27. From them Hebrew from the owners namely from those to whom thou owest it either by right equity or charity as the poore or hir ãâ¦ã ng c. V. 32. His secret Namely the knowledge and effects of his eternall counsell concerning their election and salvation Or plainly he loveth them dearely as his intimate friends to whom he revealeth the very secrets of his heart as Psalme 55. 14. Joh. 15. 15. CHAP. IV. VERS 1. A Father Namely me Solomon who perform a fathers duty towards you V. 2 My law Because that these precepts are not onely meere documents for to instruct you but are also rules for your life and conversation with a Soveraigne and divine power to command you V. 3 For I was I know what it is to instruct Children having had such excellent education from David my father that great Prophet and therefore my words deserve attention and obedience Onely Onely deare and none but I appoynted to be King For otherwise David had divers children by Bathsheba 1 Chron. 3. 5. and some copies have also onely amongst my mothers children V. 4 And live God will bestow a long and happy life upon thee according to his promise Exo. 20. 12. V. 7 The principall Namely mans greatest good consists in true heavenly wisedome With all thy getting though thou shouldest bestow all thy meanes therein See Matthew 13. 44. The sence is Let him preferre it before all other goods V. 8 Exalt her That is to say honour and hold her in great esteem V. 12 When thou Following this plaine and straight way thou wilt never meet with any let but thou shalt overcome it V. 16 To fall Into the snares which they have set or into secret pits which are their secret practises and privy lurkings as Prov. 1. 1â or into utter ruine V. 17 They eate They live upon nothing but Râpines Deceits and Extortions or they onely take delight
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 blessân 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 Usââers 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 ãâ¦ã 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. ãâ¦ã rat It is uncertaine whether this be a true history or meerely a parable to represent the ãâã 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
22 Hosca 6. 6. Fooles Namely all such as through ignorance superstition or hypocrisie do erre in Gods service which ought to be in Spirit and truth for to acknowledge his benefits and not to gaine his favour with presents which is a thought abominable to God See Psal. 50. 8. Prov. 15. 8. 21. 27. Isay 1. 11. 16. V. 2. Be not Take a religious care of what thou utterest whether it be in thy prayers to desire of God things convenient and in a convenient manner Rom. 8. 25. Or in thy prayses and thanksgivings to doe it with that devotion and zeale as is required or in making of vowes not to vow any thing that thou hast not a will and firme resolution to fullfil Others doe not speake cursorily that is to say doe not accumulate and heape up multitudes of words as superstitious men doe Matth. 6. 7. For God Seeing that thou who art an earthly creature speakest to the Creator in his glory do it with reverence and trembling See Heb. 12. 25. V. 4. In âooles For such are they that vow inconsiderately and then doe seek meanes to go back from their promises Prov. 20. 25. V. 6. The Angell Namely the Sonne of God who in his owne proper person was present in the Temple in grace and power See Isay 6. 5. John 12. 41. And is called Angell by reason of his office of Mediator Exod. 23. 20 21. 33. 14 Isay 63. 9. Mal. 3. 1. And destroy He would curse thee and bring all thine actions to naught by reason of thy perjury V. 8. Marvell not Although there were no providence to governe the woâld nor justice to punish these disorders That is higher Namely God the Soveraigne Lord. Psalme 58. 11. and 82. 1. Then the highest Namely the holy Angels to whom as Executioners of Gods justice and Ministers of his providence is committed the care of the Empires of the world and chiefly of the Church of God See Dan 4. 17. Rom. 8. 38. V. 9. The earth An oeconomicall precept for to make choice amongst other practises and arts which are for the sustaining of the life of man of husbandry as the most innocent necessary and delightfull See Prov. 27. 23. 24. The King There is no man let him bee never so great that can bee without the earth seeing he hath his nourishment from no other place V. 10. He that loveth The covetousnesse and desire of growing rich more suddainly and abundantly often diverts a man to some other kinde of trafficks and exercises more gainfull Yet husbandry hath this advantage that man in effect hath no fruition nor good of his money but so farre as it is converted to purchase the fruits of the earth for his sustenance Abundance Namely of gold and silver Things which of themselves are âeâd and doe noâ yield any fruit as the earth doth This is Namely this blind love of money V. 11 When goods Ordinarily great wealth is accompanyed with a great family and number of servants which waste and consume it So that the possessor thereof hath no other pleasure or benefit thereby but onely the vaine delight of seeing them before him V. 12 Is sweet Because he is voyd of heart-burning cares and vehement covetousnesse and because that his labour joyned with his sober manner of living causeth him to take a sweet kind of rest The abundance the abundance of wealth causeth a great deale of care and unquietnesse of mind Or the sâsuperfluity of dyet alters the health of the body and fills it full of raw humours V. 13. To their hurt Being occasion of their death or some grievous sinister chance through private treacherie or publike violence V. 14 By evill travaile Namely by some injury or wicked act done unto them by others or by some misfortune of their owne V. 17. In darkenesse basely and wretchedly like one that is a true prisoner and slave to his riches V. 18. Behold A confirmation of the conclusion made Eccl. 2. 12. 22. V. 20. Shall not much Hee shall not be much troubled at the shortnesse and unstablenesse of this life for living in Gods grace whom hee calleth upon he feeles in his heart that GOD answereth him finding the comfort of his spirit which breedes in him that holy and pleasant fruition of the present good which he hath and the assured hope of the eternall CHAP. VI. VERS 1. THere is He declares what he said before that the sweet enjoyment and fruition of goods doth not depend upon them nor upon mans owne will but comes from Gods meere grace V. 3 And his soule If he hath not the fruition of them in his life time with an honest content That he have no Namely if hee dyes some violent or infamous death which deprives him of the honour of buriall Is better in respect of the world and of sence an untimely or abortive birth which never felt good nor evill hath an advantage of him who hath had goods and hath lost them and hath besides endured much griefe and trouble V. 4. For he commeth Namely that untimely birth whose first framing seemes to be unprofitable seeing it never comes to the perfection of being an human creature V. 5 More rest Having never felt any evill V. 6 Yea though hee The happinesse doth not consist simply in the life but in the goods which one enjoyeth in it Wherefore if one have no good during life it is burthensome and troublesome and death once comming makes them which have not been equall with those which have been in regard of the goods of this life V. 7. All the labour man hath no other fruit of all his labours in this world but only the supplying of his wanes and of those things which are usefull for him yet he cannot bound his labours and desires within these termes and his understanding being thus corrupted he can never have any true content of minde unlesse it be granted him by Gods grace V. 8. For what He proves the absurdity of this unreasonable care which man takes For of all the care and industry he useth in preserving his goods if he hath any or to get some if he hath none he hath no other benefit but the maintenance of his life V. 9. Better is The true good a man can have in this life is to enjoy that which he hath in peace and rest and not to wander with straying and unsatisfied desires after that which he hath not This is namely this extreame desire and anxiety to be alwayes getting V. 10. Already The name of Adam that is to say terrestriall which God gave man at his first ereation sufficiently sheweth the imperfection of his being if he be not in Gods favour namely that he hath his heart alwayes fixed upon the earth from which he came wherewith his soule being not satisfied by reason that it is of a divine originall he labours endlessely for new experiences and for to heape up goods of the same nature Neither may
he For all this it is not lawfull for man to contend with God But he ought with all humility to desire of him the assistance of his Spirit and grace V. 11. Seeing there be many things that the Italian When there is abundance of things they This sââue of covetousnesse is not beaten downe nor put out through the abundance of goods no more then fire iâ quenched with the abundance of wood but waxeth greater and greater therefore true content cannot consist in that abundance V. 12. For who knoweth The chiefe cause of this error nemely of gathering together without any endâ is mans ignorance which will not suffer him to limit his desires within the bounds of the shortnesse of his life but causeth his thoughts to range after the infinitenesse of time to come which he having no knowledge of it is a folly in him to seek to provide ãâ¦ã it As a shadow which hath no substance and van ãâ¦ã in ãâã ãâã leaving no signe where it hath been CHAP. VII VERS 1. A Good Now he sheweth that besides wordly goods the fruition of which he hath commended there are other goods which the faithfull man ought to look after namely eternall to which one must passe by death the meditation of which serves to direct the living to that happy end Name the Italian Fame Namely the true and sound naâe of faith and holinesse which confirmed by his death doth last afterwards Of death Namely of him that is a beleever and a childe of God and dieth in his favour V. 2. That is namely death which is the cause of that mourning the consideration of which causeth living men to think upon making themselves fit for it V. 3. Is better This meditation of death though it be sorrowfull is better for the salvation of man then all his mââth seeing he doth by that mortifie his flesh and rendeth his heart from the world and lifteth it up to eternall goods Of the countenance of man in his naturall estate which is called the outward man 2 Cor. 4. 16. The heart That is to say the soule and the inward man Is made better spiritually V. 4. Of the wise Which looke after the end of things and think upon eternity whereas fooles are onely guided by sense and thinke no further thââ things present V. 5. It is better This meditation of death is indeed harsh to the flesh being a rough curbe to the vanities of the world but even as the severe reproofes of wise men are to be preferred before fooles tricks and jests So an humbling and correcting sorrow is more to be desired then alluring and be witching pleasure V. 6. For as the That is to say even as the fire which consumes the thornes causeth them to crackle for a small time so the spirit of this world which leads men to perdition transports them into an excesse of a false and short joy and by that meanes hindreth them from thinking upon repentance and a due preparation for death V. 7. Surely Now follow some particular precepts belonging to that wisdome which he hath spoken of before and first he sets downe some vicious passions which darken the lustre of it Oppression Namely the inclination and evill habit of doing wrong to other men in matters of justice whether it be through corruption or his owne proper passion of otherwise V. 8. Better The wise man looketh after the end of things according as he foreseeth it by the light of Gods Spirit and according to it he regulates himselfe and all his actions and will not be blinded with the false appearance of the time present See Deut. 32. 29. The proud That through a certaine pride and disdaine is moved at every small offence And he makes mention of this other passion of wrath as contrary to the peace and quietnesse of minde and to the moderation of true wisdome V. 10. Say not Be not so foolish as to say that the times of themselves are better or worse to impute the vices and calamities of the world unto the age But doe thou say that the times are such as the men are and that to amend the times the men ought for to amend themselves 11. Wisdome There are three things of singular value life an inheritance that is to say all things to maintaine life and wisdome for to governe it Meaning that the wise man should take a lawfull care for either according to his vocation V. 12. A defence the Italian A Shadow Riches indeed have this community with wisdome that they doe save a man out of many dangers and disasters yet the principall subsistency and true happinesse of mans life consists in wisedome V. 13 Consider Be wise in discerning the various wayes of Gods providence for to second them with thine affections of joy or sorrow See Ecclesiast 3. 1. 11. For who Since Gods will cannot be withstood nor the effects thereof bee altered wisedome would have a man submit himselfe quietly unto it V. 14. Consider For to have such a feeling as God calleth thee unto by his visitation Hath set he hath in this life mixed good with evill so that the one is a remedy and a curbe for the other To the end To direct man by thâse different meanes of mildnesse and severity unto a happie death for after that there are no more vicissitudes nor varieties all things are perpetuall neither is there any place for repentance or amendment Nothing Like to what befalleth him in this world After him Namely after his death V. 15. All things The Italian All this This may be referred as well to the precedent as to the subsequent things Of my Namely of my fraile and transitory life That perisheth Runnes into diverse mortall dangers and inconveniences In his Righteousnesse The Italian For his justice either being persecuted by Tyrants or misconstrued and calumniated or too indiscreetly and hatefully used The wise mans meaning is to shew that wisdome ought to bee joyned with uprightnesse in the guiding of mans life Wickednesse covered over with art and cunning or used with politicke craft V. 16. Righteous overmuch That is to say a too severe reprover of every petty error or too much bent upon a thing which of it selfe or in thine opinion is just without yeelding any way either in charitie or wise innocenccie to the opinion of others to the necessitie of times to common custome or to humane frailty Destroy thy selfe Making thy selfe as it were the very marke of publicke hatred V. 17. Be not Have also a greater care of loosening the raines too much to wickednesse which provoketh Gods suddain judgment Before thy The Italian Out of thy Before the ãâã of ãâ¦ã all course and out of it by some violent and ãâã end which may carrie with it the tokens and signes of Gods expresse vengeance See Job 15. 32. and 22. 16. Psalm 55. 15. Prov. 10. 27. V. 18. That thou shouldest take hold That thou shouldest follow the middle way between Gods
and death through his grace is but very small There is Whilest life doth last the gate of hope and repentance is open but men doe not make use of this opportunity to their owne salvation A living dogge That is to say a great sinner is happier whilest God grants him life and gives him time to bee converted then hee that is not so great a sinner compared to a Lion which is a more Noble and not so uncleane a beast as a dogge that dieth in his sin V. 5. Know And through the feare of death may bee induced to repent Know not Not that their soules doe lose all knowledge and remembrance which would bee no otherwise then if they did perish quite but because it availeth them nothing to salvation A reward Set downe for vertue as there is in this world which is the place appointed for us to labour and runne our race in The memory of them God hath for ever cast them off âsa 88. 5. V. 6. Is now They and their worldly desires are enfolded in eternall perdition and have no more fruition of the world especially in respect of repentance V. 7. Goe thy way Hee now turnes his speech to the faithfull exhorting them to sweeten the bitternesse of this life and the remembrance of death by a sweet fruition of the goods of this world in holinesse temperance chastitie and purenesse of life For God now The Italian If God If God gives thee cause so to doe by blessing thee in the exercising of thy vocation V. 8. White According to the custome of the ancients at their rejoycings and banquets V. 9. Of thy vanity Namely of this thy poore transitory life V. 10. Whatsoever Namely that is lawfull according to God and that hee gives thee meanes to doe V. 11. And saw I have observed that though a man bee endowed with good gifts and qualities yet it is not in his power to produce alwayes the like effects which depend upon the free concurrency of Gods action And therefore the wise man must not hope to be alwayes happie in the world but must prepare himselfe for sinister chances See Eccles. 3. 1. and 7. 14. Verse 12. His time Namely the time of calamitie which God hath prepared for him V. 13. Have I seene also As wisedome doth not alwayes produce its proper effects so doth it at some times worke beyond all humane apprehension through the assistance and co-operation of Gods power V. 14. There was It is not certainely knowne whether this bee a parable or a true history as Pro. 7. 6. See somewhat like unto this 2 Samuel chap. 20. ver 16. V. 15. Yet no man Though before by reason of his povertie no man made any account of him and that he lay obscure and his name was not taken notice of Others and none remembred him Namely after they had received that benefit from him V. 17. In quiet That is to say with reverence and attention without any contradiction See Job 29. ver 21 23. CHAP X. VERS 2. IS at his That is to say hath a settled understanding whereby hee doth all things rightly whereas the fooles understanding wandring astray doth every thing in a contrary way V. 3. Yea also Hee cannot when hee is abroad in publicke dissemble his follie but discovers it in his gestures and in his gate and in all his other unproper speeches and actions V. 4. Leave not Doe not thou give over thy service through despight or impatience nor doeâ not forsake the place thou art in For yeelding The Italian For mildnesse That is to say humilitie and patience V. 5. As an error Namely like to the frequent errors of Princes of the world who doe advance the most unworthy and incapable because they will seeme to doe every thing out of an absolute will and power as if they were not bound nor tied to any thing V. 6. Folly Namely base persons which have no understanding nor vertue See Prov. 26. 10. The rich Men of qualitie and note and more capable of managing publicke affaires V. 8. Hee that diggeth He seemeth to meane that Princes who are causes of these disorders doe also endure the punishent of them V. 10 If the Iron It in Warres all manner of weapons though blunt and out of order as the Israelites weapons were when their enemies had dominion over them Judges Chapter 3. verse 31. and 5 8. 1 Samuel Chapter 13. verse 22. may bee made use of by good and valiant Souldiers Much more may wee hope to make good use of wisdome which is better than any weapon Eccles. 9. verse 18. V. 11. Surely the That is to say the slanderer is like the Serpent and his biting Psalme 58. 4 5. and and 140. 3. V. 12. Are gracious They gaine the favour and good will of all men V. 13. The beginning The more he speakes the more he discovers his follie especially when being reproved or contradicted he bursts out into some furious passion V. 14. Is full of words The Italian Multiplyeth words That is to say doth bragge of many things discourseth much and undertaketh many things feeding himselfe with great hopes Jam. 4. 13 14 16. V. 15. Wearieth By reason of their unreasonable and yet unprofitable striving being not able for want of understanding and industry to attaine to their ends even as a travailer wandring out of the high way can never attaine to his journeys end V. 16. A child In age understanding and experience Eate That is to say make feasts and drinke excessively In the morning Which is the time to sit in councell and dispatch businesses That is to say âo preferre pleasure before such things as belong to their office V. 17. The Sonne of Bearing a high and heroick mind free from base and sordid inclinations and passions such as ordinary and vulgar people are subject to V. 18. The building Namely the houses and families fall to decay and ruine V. 19. A feast Seeing every one delights in honest recreations wee must labour to get meanes to sweeten thereby the bitternesses of this life Or it is a pleasant thing according to the world to live in pastimes and pleasures but that cannot be done without great wasting and expence of ones estate which it were more expedient to save for necessary uses V. 20. The rich Of him that is great in wealth and authority A bird The businesse might bee revealed by some unknowne meanes for great ones have their spies in all places CHAP. XI VERS 1. CAst thy Doe good to those from whom thou hast least hope to receive any recompence for the Lord himselfe will recompence thee for it when thou least thinkest on it or peradventure in life everlasting A phrase taken from those husbandmen that sow their seed upon moorish and overflowing grounds which are unlikely and unfitting to bring forth any increase Isay 32. 20. V. 2. To even That is to say as many as thou canst without any limitation For thou The time
âay come that thou wilt not bee able to be bountifull doe it therefore whilest God affordeth thee the meanes to doe it Gal. 6. 10. Or seeing thou art not sure not to fall into povertie be charitable that in adverse times thou mayest have charitie used towards thee either by God or men Luke Chapter 16. ver 9. V. 3. If the clouds The Italian When the Even âs the clouds after they are growne thicke doe dissolve and powre downe their water upon the earth so the covetous man is at last constrained by death to leave all for death makes man like a tree digged up by the roots which beares no fruit and remaineth so for ever V. 4. Hee that Even as the Husbandman that will stand too strictly to watch the just time and perfect opportunitie may lose the season wherin he ought to doe his businesse So hee that hath too many carnall respects loseth his time of well doing which he cannot recover when he will V. 5. The workes That is to say the Councells and secret dispositions of his providence which determineth of the casualties of this life and of the houre of death wherefore doe thou good at all times that thou mayest not be surprised V. 6. In the morning Namely at all times and upon all occasions Sow That is to say doe deeds of charitie which are the seeds of the harvest of eternall life a Corinthians 9. 10. Galathians 6. 7. Shall prosper The Italian Shall happen best This is spoken either in regard of men whereof some are more thankefull than others or in respect of God who amongst diverse objects of Charitie doth oftentimes present some to men that are very precious in his sight for love of which he doth proportionably increase the reward See Matthew 10. ver 41 42. Heb. 13. 2. V. 7. The light Even as the sweetnesse of this life is in worldly men quite overthrowne by their thinking upon death from which there is no returne So in the faithfull it must bee qualified by the same meanes that they may judge of the said sweetnesse rightly and not set their affections too much upon it but in time dispose themselves to a happy end The twelfth Chapter in the Italian begins at this ninth Verse V. 9. Rejoyce It is lawfull and seemely for thee to enjoy the flower of thine age and therein follow thy naturall delighâs so thou alwayes keepe the feare of God in thine heart and remember his everlasting judgment not to licence thy selfe to do evill nor to use any excesse in that which of it selfe is good and lawfull Eccl. 3. 12. V. 10. Are vanitie That is to say short and transitory and doth not come againe therefore man may lawfully enjoy it whilest God doth permit it CHAP. XII VERSE 1. THe evill dayes Namely old age which being grievous and burthensome enough of it selfe by reason of the diseases it brings along with it there is no reason it should be overburthened or oppressed with bitter Repentance for youth mispent Or his meaning is that the securest way is not to put off amendment of life untill extreame old age at which time it is very hard to doe it and is seldome done then in truth and sincerity V. 2. The Sunne A figurative description of the defects of old age and by this first he meaneth the weakening of the superior faculties as the judgment the understanding the memory and the imagination And have the same correspondencie with the body of man as these celestiall bodies have with the earth The Clouds The defluxions which fall upon the breast and stomacke they likewise returning to the braine matter enough to breed more V. 3. The keepers Namely the hands and the armes Strong men Namely the reines The grinders The teeth Cease The Italian Shall faile Namely in number or strength Those that Namely the eyes V. 4. The doores Italian The two doores Namely the eye liddes shriveled and hanging downe in old men Is low Namely when the hearing grows weak which hearing is caused by two bones within side of the eare whereof the one stands still and the other moves like to two stones of a Mill. At the voice Italian At the sound Hee seemes to meane the dry cough with which old men are troubled doth break their sleepe The daughters of Musicke All the Organs of the voice will grow weake and dull V. 5. They shall bee The Italian Man shall bee That is to say the poore trembling old man shall be afraid to goe up into any high place for feare of falling downe The Almond Tree His head shall grow white The Grashopper His legges which were active and handsome Desire To eate and to enjoy their corporall pleasures See 2 Samuel Chapter 19. ver 35. Because At that age man runnes towards death and the grave The mourners Namely the deceased mans friends and kinred or the hired mourners according to the custome of those times Job Chapter 3. verse 8. Jeremiah Chapter 9. verse 17 shall goe about the hearse V. 6. The silver The golden These termes are to signifie the excellency of the Organs of mans body Cord A similitude taken from Wells to signifie the generall oeconomie and Fabrick of mans body by which if it be kept entire and in its just temper the body draweth life from the soule which is as it were the hidden spring of it and if that be loosed the body dies V. 7. The dust Namely the body which was at first framed out of the earth Shall returne For to appeare before him either to be gathered up into the mansion of the blessed or to be abissed into eternall damnation V. 10. Acceptable Or pleasing and delightfull to the soule V. 11. The words The word of God revealed by his holy Prophets is unto the Church not onely in stead of pasture but also in stead of an inclosure that it may not goe astray after false doctrines and vaine thoughts and inventions even as a sheepfold is for sheepe From one Which is the everlasting Sonne of God the Churches chiefe and supreame Shepheard Iohn Chapter 10. ver 1. 1 Peter chapter 5. verse 4. by whose spirit all the Prophets have spoken 1 Peter Chapter 1. verse 11. and 2 Peter 1. ver 21. V. 12. By these Namely by the words of wise men inspired by the Holy Ghost Bookes Of humane sciences the infatiable curiositie of which yeelds nothing even to the best wits but a labour altogether unprofitable for the obtaining of eternall happinesse V. 13. The conclusion The whole subject of this book is summarily comprehended in this point that man shall lead his life in the feare and obedience of God So that after this hee may enjoy everlasting happinesse subsisting before God through faith and innocency V. 14. Shall bring Hee shall cause every worke to come in at that judgment when he shall judge all secret things good or bad The Booke of the CANTICLE OF CANTICLES OR SONG of SONGS THE ARGVMENT AMongst
strengthen one another with these great experiences V. 4 Your God namely Christ Jesus true eternall God who at all times and from time to time had revealed himselfe to his people Israel and by them was acknowledged to be their God V. 5. The eyes God shall make his Church capeable of acknowledging and feeling his graces with joy and thanksgiving V. 6. Shall waters Gods grace shall be abundantly communicated to his Church whereof the water which miraculously gushed out of therocke that Moses smote in the desert was a figure V. 7. In the habitation in that place which before was desert and horrid see Isa. 34. 13. V. 8. Shall be there that is to say in the Church all the faithfull shall be directly and securely guided into the Kingdom of Heaven by the way of sanctification For those namely for the faithfull that are regenerate vers 5. 6. The way fairing men that is to say all men whereof some are ignorant as wayfaining men in a strange Countrey to whom the way is unknowne other some are mad that is to say through the vainenesse of their understanding and blindnesse of their carnall affections they forsake the right way V. 9. No ââyon shall his high way shall be safe from all danger of the divell who is the roaring Lyon in the world c. termes taken from the peoples ancient voyage in the wildernesse V. 10. Shall returne that is to say shall be converted to God from whom all men have gone astray through sinne and shall joyne themselves to the Church CHAP. XXXVI Vers. 1. IT came to passe see this History contained in these two following Chapters a King 18. 19. CHAP. XXXVIII Vers. 10. OF the residue of the time that I might yet live according to the course of nature V. 11. I shall not according to the understanding of the flesh which being deprived of the corporall light of the world seeth nothing in death but darknesse see Iob 10. 21. 22. In the Land that is to say in the world see Psa. 27. 13. 116. 9. V. 1â Mine age the ordinary time of my course of life hath been shottned by this violent sicknesse Like a Weaver who having made an end of his cloth cuts it off from the loome Will cut me off God taketh away my life in the middle of my course in the flower of mine age as a Weaver would doe that should cut off his Cloth before it were made an end of whilest it was yet in the webbe V. 14. Did I chaâter I did poure out my complaints and prayers before God with a low hoarse and interrupted voyce through the grievousnesse of mine evill and through feare of present death I am oppressed I am like a poore debter called upon to pay my debt speedily death being natures debt Lord doe thou deliver me out of this danger as a sureây V. 15. What shall I say how should I give thee sufficient thanks I am wholly ravished with this thine incomprehensible goodnes I shall goe I shall in peace of Spirit finish the course of this life digesting the bitternesse of it and the dolefull remembrance of death with this triall and pledge of my Gods gracious favour V. 16. Men live the meaning seems to be this True it is that many other men live beyond the time for which thou hast prolonged my life but I have this advantage that my life being a miraculous worke of thine I shall continue healthfull and vigorous to the end The Italian translation is in this sence V. 17. For peace the Italian In time of peace namely when I was in full prosperity and all things went well with me To my soule that is to say my person in regard of the body Thou hast cast that is to say thou hast forgiven all my sinnes and hast not set them before the eye of thy severe justice for to be induced to punish them CHAP. XXXIX Vers. 1. MErodach who is the same as is called Berodach in the History of the Kings CHAP. XL. Vers. 1. SAith the Italian shall say namely to the Preachers of his Gospell in the Messias his time V. 2. Speakeye c. the Italian Speake to the heart of an Hebrew phrase which signifieth as much as comfort and ease the mind of c. Gen 34. 3. Her warfare the Italian her appointed time namely the âlme set down by the Lord for the Churches punishments and for the straight discipline to which she hath been tied under the Law before she came to the fruition of Christe spirituall Kingdome Is pardoned that is to say it hath been sufficiently chastised according to the just measure of Gods fatherly severity for her correction for he speakes not hâre of the true and perfect satisfaction for sins which is onely the blood of Christ. Double that is to say in a large measure and abundantly V. 3. Of him namely John Baptist whose ministery in preparing the hearts of men to entertaine Christ Comming into the world is here described by figures and termes taken from a custome observed at the comming in of Princes and Kings see Psal. 68. 4. In the Wildernesse hereby is meant the world voyd of Gods grace barren in all vertue having no pleasing abode nor sure direction of any good way in it being full of horror and accursed V. 4. Every valley he seems to referre and bring the foresaid preparation to these three heads namely to have all depth of despaire and basenesse of worldly thoughts raised up all fleshly pride humbled and all obliquity of fraud and hypocrisie amended V. 5. The glory that is to say Jesus Christ the King of glory shall appeare in the flesh to make knowne and effectually to shew Gods Soveraigne power and glory in the Gospel see Iohn 1. 14. V. 6. The voyce the Italian There is a voyce namely Christ shall command and inspire his servants to set before mens eyes their naturall corruption their death in sinne and their inability to doe any good here described and set down under the similitude of withered and scorched Hay All flesh namely every man in his own naturall being excluded from the grace and regeneration of the Holy Ghost All the goodlinesse Heb. all his goodnesse Or according to others his grace that is to say all that seems in him worth any estimation or âraise V. 7. Because the the Italian When the namely when God entreth into judgement with man all this seeming beauty is presently brought to nothing like unto grasse that is withered by a scorching winde Psal 39. 11. 103. 15. The people even Gods people of their owne nature have no advantage more then âther men but all proceeds from Gods grace Râm 3 9. V 8. But the word the Gospel only received with a lively faâth regenerates the beleever in a spirituall incorruptible and immortall life V. 9. O Zion namely O thou Jewish Nation to whom the preaching of the Gospell shall be commitâed by Christ to carry it to
prepare thy selfe to doe thine Osice freely V 18. A defenced City invincible to withstand all their contradictions and persecutions CHAP. II. Vers. 2. OF thy youth this age of the people ought to be understood of their first beginnings untill their deliverance out of Egypt the espousals were when God gave them his Law see Ezek 16. 8 22. 23. 3 8 19. V. 3. The first fruits as by the Law all first fruits are consecrated to me so among all the Nations of the world Israel was consecrated to me for to be my Church Jam. 1. 18. Rev. 14. 4. see Psa. 114 2. Shall offend see the contrary Jer. 50 7. V. 5. After vanity namely after idols that have no Godhead nor vertue but onely in the vaine opinion of the idolater V. 6. Of pits namely a horrible and dolefull place like unto Church-yards carrying a perpetuall resemblance of death by reason of the present dangers and for want of all things necessary for mans life see Deut. 8. 15. 32. 10. Or where passengers are oftentimes buried quicke by the Sands which are moved by the Windes Others translate it desolate V. 7. A pentifull Countrey the Italian the Countrey of Carmel that is to say a most plentifull and pleasant Countrey such as Mount Carmel was Isa. 32. 15. 35. 2. Mine heritage namely the place which I had chosen for my Churches proper habitation and given to my people for an inheritance by me their father for a pledge of their heavenly inheritance V. 8. That handle namely the Priests and Levites which were the ordinary Ministers and Doctors of the Law see Mal. 26 7. The pastours the conductors of my people both politicke and Ecclesiasticall After things namely after idols and superstitions V. 10. Of Chittim it is held to be properly Macedonia Num. 24. 24. but under this name are comprehended all parts beyond the Sea in Europe Kedar namely Arabia which was towards the East and South opposite to those Islands which were more Westward and Northerly V. 11. Their glory namely their God in whose grace and covenant consisted all their glory and excellency Psal. 106. 20. For that namely for idols which have no essence nor power V. 12. Desolate melting and as it were dissolving for the grievousnesse of this act V. 14. Is Israel how comes it that my people which are my children and free are by me subjected to their enemies as slaves It is because they have gone astray and have forsaken me V. 15. The young Lyons namely the Assyrians and Babilonians see Psa. 74. 4. Lam. 2. 7. V. 16. Noph Cities of Egypt His meaning is O thou Judea thy league with Egypt against the Chaldeans will be the cause of thy ruine For the rebellion of the Kings of Judah against the Chaldeans was in the behalfe of Egypt and grounded upon hope of assistance from them And the reason of the Chaldeans comming against Ierusalem was chiefly for to win that passage into Egypt which then stood in contention with Babylon V. 17. He led thee when he did governe thee securely and prosperously by his providence and led thee by the high road way of his obedience to which are opposite the by-waies and windings and turnings of vain carnall wisdome whereof he speaks afterward V. 18. What hast thou wherefore doest thou meddle or take part sometimes with the one and sometimes with the other of these Nations which are enemies amonst themselves and with which thou hast no communion at all and from whom thou needest not to feare any thing if thou wouldest keepe thy selfe joyned to me To drinke to draw the Egyptian forces to thine assistance see Isa 8. 6 Sihor here is meant the river of Nilus but elsewhere Jos. 13. 3. 1 Chron. 13. 5. It is a little river between Palestina and Egypt Of the river namely Euphrates V. 20. Thou wanderest thy carnall security appeareth in this that thou art unbridled in thine idolatry for he that feareth punishment will take heed of offending V. 21. Aright namely a loyall seed and the seed of true beleevers V. 22. For though that is to say thy sinnes cannot be excused nor dissembled Is marked namely is still kept in mind and not forgiven like a processe already informed upon and ready to be sentenced V. 23. In the valley that is to say generally in all the valleys which were chosen out by Idolaters Isa. 57. 5 6. or particularly in the valley of Hinnon where they did homage unto Molech 2 King 23. 10. Dromedary a kind of swift Camell Traversing that is to say thou hast no order nor rule nor stay in thine actions and designes V. 24. Wild asse by this word he representeth the untamed fiercenesse of this people that will not submit themselves to the Lawes of God even as this beast cannot be made tame nor brought to doe man any service Job 39. 8. Snuffeth up he hath a relation to the nature of this beast which panteth with hunger thirst and wearinesse rather then it will come into places that are inhabited see Jer. 14. 6. Who can turne her they runne with so much fiercenesse upon all occasions and objects of idolatry that one knoweth not how to stay them nor turne them They that seeke her even as beasts when they grow proud and in heat of lust doe runne after the males so doth this people of its owne proper motion run to idolatry not being sought to see Ezek. 16. 34. 23. 40. V. 25. Withhold keep thy selfe from this unquiet and disturbing passion which can produce nothing but dammage and hurt Strangers namely strange men and gods their idolatries superstitions and customes V. 27. Saying that doe attribute their being subsistence and meanes to their idols and not to me V. 30. Your Prophets namely Gods true and faithfull Ministers which you have persecuted and killed V. 31. Have I been hath my people served me and reaped no fruit thereby as if they had tilled a barren piece of Land have I not blessed them abundantly and rewarded them whilest they were faithfull to me We are now that our Kingdome and state is come as one should say to mans full age and growth We will be the masters of our owne wils and live as we please and not suffer the ancient discipline which we were subject to in former ages V. 33. Why trimmest thou why dost thou employ so much art and skill to obtain the favour of strange Nations to the prejudice of thy spirituall chastity and puronesse of my service V. 34. In thy skirts besides thine Idolatry thou art polluted with the blood of my prophets and others who have reproved or withstood thee V. 36. To change flying now to Egypt for assistance as Ahaz did heretofore to the King of Assyria 2 Kin. 16. 17 18. and both having been not onely unprofitable but also hurtfull to you V. 37. From him namely from this King of Egypt to whom thou now fliest for reliefe against the Chaldeans Thine hands that
of it over cannot keep it from ruining as strong plaister will for a time keep up an old ruinous wall V. 11. Overflowing shower Hereby are meant Gods extreame judgements V. 12. Shall it not be said You will beare the just reproofes for your flattering predictions V. 14. In the midst You shall be infolded in the ruines of it V. 15. The wall is I will presently destroy both the wall and the dawbers V 18. The women They were certaine false prophetesses that did use these signes and ceremonies after the manner of the Prophets And it should seeme that the pillowes were a signe of peace and ease for the one and the vailes of mourning and calamity for the other according to the custome of covering their faces in the like cases 2 Sam. 15. 30. and 19. 4. Est. 6. 12. and 7. 8. Job 9. 24. And to this seemes to have a relation that which is spoken v. 19. and 22. Allarme-holes indifferently to whom they please without regarding either Gods will or the worth or unworthinesse of men Every stature the Italian Of persons of all statures namely of all conditions and qualities great and small young and old to hunt to ensnare them in errour and consequently in perdition at your pleasures V. 19. Pol'ute me making me the authour and maintainer of your lyes and deceits without any respect to my most holy name For handâuls that is to say for any sleight reward Mic. 3. 5. To slay denouncing death and unhappy chances to good men and raising persecution against them amongst the people And contrariwise promising life and prosperity to wicked men and defending them against the justice of men V. 20. Behold I will quickly cause you and your false ceremonies to perish V. 23. Ye shall see I will root you out that you may no more seduce my people with your deceits CHAP. XIV Ver. 1. OF the Elders namely of the heads of the people which were in Babylon V. 3. Set up that is to say they are Idolaters in thought and affection though peradventure they are not so in any outward action as if their heart were the temple of their idols and put they doe seeke out objects and baites fitting to nourish and kindle that wicked inclination to idolatry and seeke occasion to fulfill it See Zeph. 1. 3. Or they themselves by their sinnes will be the causers of their owne ruine Ezech. 18. 30. Should I being such is it not a meere hypocrisie and scoffe in them to come to me to aske for help and counsell in their disasters seeing their hearts are separate from me and being the only causers of the evils which they suffer Others translate it shall I answer them when they seeke to me V. 4. According to His Idols shall not shut up nor close my mouth but they shall rather cause me open it to denounce the sentence of punishment against them V. 5. That I may that is to say mine answers shall be like to many snares to consciences convinced by my word and therby will I keep him as it were shut up in expectation and feare of mine unavoydable judgements V. 7. Separateth Like unto a harlot that forsaketh her husband See Hos. 4. 14. and 9. 10. My selfe not according to his desire that asketh the question nor according to the Prophets mind but according to my most holy truth and Justice V. 8. A signe namely for a spectacle of my judgements of whom every body shall speake V. 9. If the Prophet that is to say if this Prophet to whom these idolaters doe come he any way possessed with the spirit of errour and answereth them flatteringly to please them yet their condition shall be never the better For I in my judgement shall have given way to it to the end that being seduced they may perish past recovery See 1 King 22. 20. Job 12. 16. Jer. 4. 10. 2 Thes. 2. 11. Hath spoken namely some false Prophet shall have uttered any thing without commission I will stretch though he doth but what I by my secret providence have suffered him to doe yet will I punish him because he sinneth against my Law which is the rule of humane actions V. 13. The Land the meaning is when I have resolved to punish a land with some kinde of scourge I will not forbeare to doe it for any manner of intercession how much lesse then can I be appeased now that I have decreed a generall punishment of all manner of evils to fall upon Jerusalem for its extreame sinnes Jer. 7. 16. and 11. 14. and 14. 11. V 14. Noah These three persons are set down for patternes of singular piety escaped out of extreame desolations Daniel carried into captivity before Ezekiel under Jehoiachim Dan. 1. 1. who already had given manifest proofes of his holinesse and vertue See Ezek. 28. 3. V. 19. In bloud that is to say with great slaughter V. 21. For thus that is to say I doe alleadge all these examples of particular scourges to conclude that I shall much lesse be intreated when I shall resolve to joyne them all together for a deluge of evils which are brought up to their height V. 22. Come forth Within a very short time they shall be brought hither to Babylon in captivity like you Shall be comforted when ye shall know their grievous sinnes you will have cause to acknowledge Gods justice and strengthen your selves against the scandall of this destruction and give glory to God CHAP. XV. Ver. 2. WHat is The meaning is as your Vine trees pulled up or the vine branches cut off are good for nothing but the fire Iohn 15. 5 6. especially when they have been in the fire which hath dried up all the moisture of them whereby they cannot be set againe nor grow Even so my people which once was my vine being cut off and cast away by me is of no value nor good for any thing especially being more hardened and seared through my judgements More then A vine that is planted and liveth is of more value and excellency then other trees but being pulled up the wood thereof is worse to burne then any other wood CHAP. XVI Ver. 2. CAuse Ierusalem namely the remnant of the Jewes which are in Ierusalem which represent the whole body of the Nation and State V. 3. Thy nativity Though you be of Abrahams race yet you are so degenerate that you deserve rather to be called Amorites and Hittites which were two accursed and execrable Nations See Isa. 1. 10. Hos. 12. 7. Iohn 8. 33 37 40. Rom. 2. 28. and 9. 7 8. V. 4. For thy nativity An Allegory continued in all this Chapter wherein the peoples estate is represented by a wretched maid married exalted and enriched through meere grace Now the peoples birth seemes to be referred to the time as being come to some forme and perfection of a body of a Nation in Aegypt they began to be persecuted there See Exod. 1. 7 8. Thy navell termes taken
accomplishment of Christs kingdome and the eternall salvation of the Church at the last Resurrection joyned with the finall destruction of her enemies That sleepâ a Scripture terme to shew the immortality of the soule after the death of the body with the certainty of the resurrection To shamâ See Isay 66. 24. Rom. 9. 21. V. 3. Tây that be wise namely the true beleevers who in this life are inlightned by the holy Ghost in faith shall injoy the light of glory in the kingdome of heaven He alludes to the understanding men of which he had spoken in the times of Antiochus Dan. 11. 33 35. That turne many namely the faithfull ministers of the Gospell See 1 Tim. 4. 16. Iam. 5. 19 20. As the stars See 1 Cor 15. 41. V. 4. Shut up the use and cleere understanding of these prophecies is not for this present time v. 9. but for the times of the fulfilling of it which is appointed by God Shall ãâ¦ã unne to and fro to seek out these prophecies to be instructed comforted and strengthened Knowledge that is to say God by his Spirit and by the events shall give full knowledge of these things which are as yet but obscurely foretold See Isay 29. 18. Jer. 23 20. V. 5. Two namely Angels besides that which had hitherto spoken to the Prophet Of the river whereof see Dan. 10. 4. V. 6. Vnto the man of which see Dan. 10. 5. Vpon the See Dan. 8. 16. Wonders of these admirable predictions and strange accedents which shall befall the Church V. 7. That it shall be that this desolation of the Church by Antiochus should be accomplished in three yeares and a balfe Dan. 7. 25. When he shall when Antiochus had brought the people into extremity God should miraculously releeve them V. 8. I understood not namely the secret of those times distinguished in that manner V. 9. Goe thy way content thy selfe and forbeare inquiring any further concerning these things the knowledge whereof is reserved for its proper time and belong neither to thee nor to the age thou livest in V. 10. Purified by the aforesaid persecutions The wicked See Dan. 11. 32. 1 Mac. 1. 12. 45. 55. None of the the prophane and apostataes shall give no heed to these prophesies nor shall reape any benefit document or comfort thereby But the wise of which see Dan. 11. 33 35. V. 11. There shall be before Gods service be reestablished in his Temple and it be purged from idolatry 1 Mac. 4. 37. A thousand which are the three yeares and a halfe mentioned v. 7. with thirteen dayes over comprehended in the fore-said round number or added to shew some particular time of some accident not mentioned in Scripture V. 12. To the thousand in this Number there are five and forty dayes more then in the former Number And it is likely that they were from the re-establishment of Gods service untill Antiochus his plague 1 Mac. 6. 8 9. of which he dyed after he had languished many dayes 1 Mac. 6. 16. whereby the people were freed from his tyranny V. 13. Goe thou dispose thy selfe to end thy dayes quietly during which thou shalt be exempt from these calamities v. 9. and shalt keepe those great honours which thou enjoyest Daniel 6. 28. The Booke of the Prophet HOSEA ARGUMENT AFter the ten Tribes of Isaell were separated from the kingdome of Iudah and from the communion of the Church and from the pure service of God the Lord did for all that preserve some forme of Church amongst them by the preaching of his word ministred by his Prophets to keep his Elect in the prosession of Gods covenant and the enjoyment of his grace and to preserve Them from those evils which then reigned and to gather together and save the reliques of them And also to reprove and condemne the wicked call them to repentance and affright them with the denunciation of Gods judgements and finally to supply the defect of the ordinary ministery of Priests and Levites which was quite annihilated amongst them and to preserve Gods right amidst a Nation which through his patience did yet beare his name and badge Amongst these Prophets was Hosea raised up in the last declining of the kingdome The summary of whose prophesies is contained in this booke and is referred to two chiefe heads namely to the Law and the Gospell In the first he discovers reproves and sharpely condemnes the generall corruption which reigned in the ten Tribes Especially in regard of the idolatry of the Calves and Baali the well-spring of all other vices which are either in a publick government or in a private life without sparing sometimes Iudah it selfe though in a more moderate degree of reproofe by reason of his persevering in Gods covenant and service Then he denounces unto them Their approaching reprobation and finall destruction notwithstanding all their confidence in worldly assistance and meanes whereof he confuteth the vanity In the second he promises Gods grace to the remainder of true and repentant Beleevers and to the body of the people their latter conversion and re-establishment under the Gospell and to all the true spirituall Israel taken indifferently out of all nations their gathering together peace safety regeneration and eternall conjunction with God by Iesus Christ his Churches King and Bride-groome Now these two heads are diversly handled In the three first Chapters briefly and abscurely under two figures or visions In the rest of the booke in cleerer and plainer terms and larger discourses CHAP. I. Verse 1. IEroboam as Amos 1. 1. there were indeed other Kings of the ten Tribes untill the time of Ezekiah But it may be that Hosea prophesied under Jeroboam amongst the ten Tribes and that after his reigne he came into Judah Or that the other Kings are left out because that under them the state was turned upside downe by revolts and continuall troubles V. 2. By Hosea or in Hosea to signifie the inward propheticall revelation Num. 12. 6. 2 Sam. 23. 2. Goe take unto thee it is likely that all this was commanded and seemed to the Prophet to be performed in vision that it being related to the people they might perceave in the looking-glasse of this Allegory their duty towards God and their rebellion and disloyalty and the punishment which God would inflict upon them for it See Hosea 3. 1. A wife of whoredomes not that she was a whore already but that being first a married wife she afterwards went a stray The application of the figure to the subject requireth that it should be so understood whereby it appears that all this was done in vision Children of whoredomes which are really borne of an unlawfull copulation though they beare thy name For the land I will have thee in this manner represent unto the people their idolatries and spirituall strayings and reprove them for it See Psal. 73. 27. Ezek. 23. 35. V. 3. Gomer some hold it to be the name of some famous strumpet
place called Beth-aven Jos. 7. 2. The Lord According to the manner of Idolaters who pretended they did sweare by the true God when they swore by those Calves Amos 8. 14. For the ten tribes did professe that they worshipped God in them imitating Aaron Exod. 32. 5. 2 Kings 10. 16. which notwithstanding was reproved by God V. 16. Will feed them Seeing they have beene so rebellious and have loved liberty so well I will grant it them but to their ruine like to the liberty of a Lambe in the wildernesse where it would be exposed to a thousand dangers and miseries Unlesse he threaten them with the desolation of the countrey and with the small number which should remaine in it V. 17. Ephraim The ten tribes called by the name of the chiefe tribe Let him alone Separate thy selfe from him O Judah Or every beleever V. 18. Their drinke A proverbiall speech to shew the peoples coruption in the whole service of God Psal. 14. 1. Isa. 1. 22. Their Rulers The Rulers of this people doe basely coveâ presents which disgraceth all the government V. 19. The wind The people shall be scattered as it were by a strong puâââ of wind or storme Be ashamed Seeing themselves fallen from the hope which they had conceived and deceived in the trust which they had reposed in them or they shall be disgraced that is to say they shall fall into extreme misery and ignominy through their Idolatries CHAP. V. Vers. 1. HOuse of the King namely Yee that are the Kings Officers Ministers and Counsellors Iudgement namely The charge of doing right and justice belongeth to you and yee have beene the chiefe authors of extortion and injury as it is said afterwards Asnare You have laid snares to entrap the innocent in their lives and goods as Fowlers doe upon the hils of Mizpah and Tabor V. 2. The revolters termes taken from such as are high way robbers Profound Heb. in secret places which some expound in great number I have been that is to say I that am the supreame Lord will looke over and correct their judgements and make their false Judges give an account Or I will be he that shall reprove and punish all these iniquities V. 4. They will not or their works will not suffer them to be converted V. 5. Doth testifie their impudent boldnesse in sinning and contemning of God makes them notoriously guilty and altogether inexcusable V. 6. With their slocks to offer sacrifices V. 7. They have like an adulterous woman which conceives and brings forth by others besides her husband The meaning is the peoples corruptnesse sheweth it selfe in this that publicke orders serve for nothing but to make them sitting for idolatry and not to turne and amend them A moneth a short time will serve for to root them quite out See Zech. 11. 8. V. 8. Blow ye A representation of the enemies sudden arrivall as it were by a signall given from those high places of Benjamin which bordered upon the kingdome of the ten Tribes Beth-aven A City situated between Ephraim and Benjamin Jos. 7. 2. and 18. 12. After thee the City of Beth-aven being a little beyond Benjamins countrey V. 9. That which namely the denunciation of this irrevocable threatening V. 10. Were like they doe violate all the lawes which are as it were The publike bounds of every ones right and in their judgements doe overthrow particular mens titles concerning the lawfull possession of their goods Like water like a cloud or a deluge of waters V. 11. In judgement by the abuse of publicke orders and by the tyranny of its Kings and Princes which God suffereth for a punishment for their willingly consenting and obeying the orders made by their Kings for the establishment of idolatry ãâã King 12. 28. V. 12. Will ãâã be I will caâse them by little and little to consume themselves with disorders and inward evils untill they be quite overthrowne V. 13. His sicknesse namely the evils that consume them Then went hath required his assistance 2 King 15. 19. To King Jareâ the Italian to a King namely to Tiglat Vilâzor King of Assyria 2 King 16. 7. V. 14. And goe away A terme taken from wilde beasts which when they have taken any prey doe run away presently so that the prey cannot be rescued from them V. 15. Returne to I will take away the-presence of my grace from them as if I did shut my selfe up in heaven CHAP. VI. Ver. 1. COme It seemes to be a discourse of the people repenting being the sequell of the precedent Chapter V. 2. After two dayes in a very short time he will restore us as it were from death to life Others hold it to be a secret prophecye of Christs Resurrection the third day after his death In his under his protection and favour participating of his grace and in his feare and obedience V. 3. His going forth the manifestation of his grace in his sonne shall be in its appointed time and shall keep its ordinary course as the Sun doth at his rising See Prov. 4. 18. As the later and See Job 29. 23. V. 4. Your goodnesse all the shewes you make of converting your selves to Me and serving and fearing of Me have no firmenesse nor continuance He hath a relation to the frequent reformations of Gods worship which were never of any long durance amongst the children of Israel As a morning cloud which is suddenly dispersed at the rising of the Sun V. 5. Hewed them I have severely reproved chidden and threatened them to set them upright like unto a peece of knotty and crooked timber I have slaiâe them I have judged and condemned them to death See 1 King 19. 17. Jer. 1. 10. ãâã Cor. 10. 5 6. Thy judgements my threatenings and the sentence which I have pronounced against thee have every morning been declared unto thee by my Prophets Jer. 7. 13. and 11. 7. and 35. 14. that seeming to be the houre which was appointed for the Prophets preaching V. 6. For I I have condemned you for all your sacrifices and externall service wherewith I am not satisfied but desire the inward and true service in piety towards God and charity towards our neighbours V. 7. The covenant the Italian addeth As Adam the first sinner of all who broke Gods first Covenant with mankinde whence followed the generall curse upon all men See Job 31. 33. Isa. 43. 27. V. 8. Gilead it is thought to be Ramoth Gilead Jos. 20. 8. which was one of the Cities of refuge for those that had committed some murther unawares and he seemes to inferre that it was a refuge for such also as had committed wilfull murthers See Hos. 12. 11. V. 9. The company or the league and conspiracy as Jer. 11. 9. Ezek. 22. 25. By consent the Italian towards Sichem which was also a City of refuge Jos. 20. 7. and belonged to the Levites Jos. 21. 21. whereby it may seeme that Jeroboam had placed some false Priests there
divine authority And so hath been made and scaled up the number of sacred books whereof the first part goeth under the generall name of the Old Testamcnt or of the Law and the Prophets and this second under the name of New Testament or of Gospell A Greek word which signifieth good and happie tydings used to signifie the relation or aââuntiation of the Sonne of Gods comming in the flesh and of his accomplishing all that had been commanded figured foretold and promised by the Law and by the Prophets And whereunto were alwayes lified up the hopes extended the desires and suspended the expectations of all belecvers Now though all these bookes containe one and the same substance yet are they in forme and particular subject divided into Historicall Doctrinall and Prophetical And the name of Gospell hath been especially appropriated to the first foure historicall written by two Apostles S. Matthew and S Iohn and two Disciples or Evangelists S. Marke and S. Luke authorized all by their drvine vocation accompanied with the true and infallible assistance and conduct of the holy Ghost who hath also from time to time imprinted the certaintie and perswasion thereof in the heart of eâch beâeever and in the whole Church which by vertue of this seale hath âestified published desended and expounded this truth to induce men to the obedience of this faith Now in these soure Evangelists there are some parts which are common wherein they all agree and some that are particular to each one of them Divine wisdome having in this kind tempered this body that in the essentiall parts wherein they all agree the churches faith might be sounded and streng hâed by a relation which was every way agreeing and that by some diverse and singular narrations their studie and meditation might be stirred up and by the suppâeâents and amplifications of the one more then of the other the historie might be compleat and the doctrine better made up in all its parts And finally because it might appeare that they had all withoât any fraâd or collusion faithfully related that which had to each one been severally inspired The substance wheâeof is that the everlasting Sonne of God in his appointed and fore old time tooke humane flesh from the sâcred uâgin by the miraculous operation of the holy Ghost by whom also his said humane nature was peâfcetây sanctified even from his first conception and accumulated with all manner of graces be being âhe sacâcd Priest the âmmaculate Offering the acceptable Mediator and the most righteous head of his Church to redeeme it from death obtaine Gods grace and peace for it and right to everlasting life And âhat having spent many yeers in a private life âe was by God his father when he was baptized by Iohn the Baptist his sorerunner installed in the publike exercâsc of his of âice of Messias of which he persorned the parts of Prophet and Priest upon earth and then he wânt up ãâã heaven to take possession of the third namely his everlasting Kingdome Now the bistory of the Gospell insists more particularly upon discribing his coââ ersation in the world comprchended in these three parts of Actiâns Doctrine and Sussââanââs As for his Actions âe sets d wne of all so is Naturall Civill Ecclesiasticall Spirituall Miraculous and Divine ones In the one he hath shewed the truth of his humane nature in other his exceeding charitie and mildnesse in other his voluntary obediânce and humility in other his holinesse righteousnesse and most perfect innocency in other his d'vine and infinite power And as by the one he hath not onely given all true beleevers a most perfect paterne for them to imitate but hath principally satisfied the justice of the law and hath as a surety obtained right to eternall life for them so by the other he hath given them most certaine prooses of his powers sufficiency to save and deliver them As for his Doctrine he imployed it first in re-establishing of the true sense of the law which had beene falsified by the Iewish Doctors maniâold traditions and superstitions and next inshewing that he alone could fulfill what the Law of God commanded and promised man for his salvation and that he communicated this benefit to all those which were his by faith in justification of life and by his Spirit of regeneration in sanctâfication and new obedience Whereof he hath also appâin ed new signes and sacred seales in the two holy Sacraments of the Christian Church Baptisme and the holy Supper And consequently to give his beleevers all manner of divine and spirituall instructions for the guide of their beleefe and life which hath beene the seed of Evangelicall doctrine afterwards sowne abroad and manured by his Apostles As for his sufferings the history seâs downe how that his life hath beene nothing but a perpetuall course of miseries and infirmities assaults and temptations of the Devill contempt persecutions injuries and reproaches of the world and especially of the wicked Iewish nation and their corrupt Governours even unto the very death of the Crosse by which he having accomplished the chiefe act of his Priesthood fulfilled Gods dâcree obtained eternall redemption destroyed the kingdome of Sinne the Dovâll and Death and annihilated all ancient shadowes and ceremonies God hath raised him from the dead and hath most soveraignely exalted him by his ascent into heaven to take possession of his kingdome of which going out of this world he committed the ministery to his Apostles and all their true successors to gather his elect together out of all Nations distribute his grace and gooeâââ his Church by the preaching of his Gospell accompanied with the porpetuall power of his spirit which he hath certainly promised them CHAP. I. VER 1. THe book A register or muster roll of Christ his lineall descent according to the flesh Luke 3. 23. V. 5. Of Rachab It is uncertaine whether it be meant of that Rachab Ios. 21. V. 8. Joram three successive Kings are left out here Achazia Joas and Amazia 2 King 8. 29. and 11. 2. and 12. 21. and 14. 21. whereof the reason is unknowne as also of many other particularities in these generalogies V. 11. Jechonias the Greeks have confused both these names of Jehoiakim the son of Josias and of Iehoiâkiâ the son of Iehoiakim into one name of Iechoniah and therefore here must be understood the son of Iosias and in v 12. the grandchild who was also properly called Iechonia 1. Chro. 3. 16. about the that is to say under whom at divers times the people were carried away captive to Babylon 2 King 24. 15. V. 12. After they after they were led into captivity begaâ by Ier. 22. 30. Luke 3. 27. it appears that Salathiel was not the Sonne of Iechonâa in whom the line of David by Solomon failed but onely the next successor in the governement of the people Ezra 1. 8. and 5. 14. and 6. 7. See the like examples 1 Cro. 3. 16. 17. See upon
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâcrated to his service see Nâh 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâse the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâareth or of Tibeâias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâe to proâd presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâtary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
father and those followed the holy Virgin as mother of their family after Iosephs death See Mat. 13. 55. Mark 6. 3. Iohn 2. 12. and 73. Acts. 1. 14. 1 Cor. 9. 5. Gal. 1. 19. V. 48. Who is in mine office and order of spirituall life I acknowledge no kindred in the flesh but onely and equally all true beleevers who are the children of God in spirit adopted and regenerate by him and my brethren and allies that shew themselves to be such by their works CHAP. XIII VER 3. IN parables this was a kinde of teaching used amongst the Iewes A mean betweene an enigma which was a disguising or covering of the truth in a briefe way which was therefore the more obscure and a plaine similitude inserted in a proper and naturall discourse and therefore cleere and intelligible But a parable was a fained narration and therefore differing from an allegory which takes its figure from a true history but drawne to a diverse sense Gal. 4 24. to represent morall and spirituall things under the shape of common and corporall ones serving for an insinuation and preparation to know the truth V. 8. So ãâ¦ã e the Italian addeth some âorne V. 10. Vnto them contrary to thât cleere and intelligible way which thou usest to us V. 11. Becausâ the difference proceedeth from that God will not shew the plaine cleernesse of his word to this people to whom he hath not given the inward light of his Spirit foâ to receavâ it For that would no way ârofit them but dazle their eyes with so much the more contradictions Let it suffice that they have a darke image thereof in these parables which may serve them for a spurre or for a preparation V. 12. Whosoever in spirituall things God gives the externall meanes of his word and other things to them that have receaved the inward gift of internall life by his secret grace and Spirit that they may increase and strengthen themselves therein as if he should say he gives nourishment to them that have life But from them that have not the inwârd gift he taketh away even the externall light of his word and his other gifts That he hatâ Saint Luke saith that which he seemeth to have for indeed spirituall gifts do not truly belong to a man if they be not rooted in him by faith love and spirit V. 19. The word namely the Gospell which is the doctrine of Christs spirituall kingdom by which also he gathereth together his elect and governeth them See Mat. 3. 24. Vnderstandeâh it not doth not recive any lively light thereof in his soule nor doth not receive any deepe impression by vertue of the Spirit to the end that his heart may be bound to the obedience of faith and to a spirituall renewment Rom. 12. 2. Ephes. 4. 23. In his heart which is come to his heart thorow the externall senses but could not take root there by reason of the hearts hardnesse Or plainely in his understanding V. 20. But he those men which receive the word in a hard heart signified by the stony part of the field V. 21. Hath he not the Gospell doth not unite it selfe to his heart by a lively faith and love See Heb. 4. 2. Iames 1. 21. Is offended growne cold unwilling alienated Mat. 11. 6. V. 22. Among the See Ier. 4. 3. V. 23. Beareth fruit in confession good works new obedience and perseverance V. 25. Tares the Italian Zizanie a kinde of bad and hurtfull plant which spoyled the corne in Palestine and was great and grew in branches as appears by verse 30. and is unknown in these dayes V. 31. The kingdome these two ensuing parables are both to one sense namely to shew that Christs spirituall kingdome and the state of his Church groweth up out of small beginnings to a supreame greatnesse and power by the secret vertue of the holy Ghost See Ezek. 47. 15. Dan. 2. 34. 35. V. 32. Becommeth this was a singularity of that countrey V. 35. That it might not that this were an expresse prophesie concerning the Lords mannerâo teaching but the meaning is that as the Prophets did anciently preach heavenly things unto us under earthly figures called Enigmas and Parables so did Christ also and to the same ends V. 37. The Sonne who in his proper person first sowed the Gospell and afterwards continueth the sowing of it by his servants working in and by them by his onely power and vertue V. 38. The children namely the faithfull adopted and regenerate by God and made heires of the everlasting kingdome of glory Which are sowne that is to say raised and brought forth in the world by the preaching of the Gospell V. 40. In the end then all scandalous people hypocrites and prophane men shall be separated and rooted out of the Church And that the Lord will not have this done before ought not to be understood of every particular wicked man for by the order of policy and of the Church many wicked men may and ought to be cut off from the one and the other Psal. 101. 8. 1 Cor. 5. 7. but of the generality because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men whereof many belonging to his election are converted at their appointed time which the Lord pointed at V. 29. V. 41. Things that offerâd all persons which by their evill example serve for nothing but for offence hinderance corruption and turne of others V. 44. The kingdome the meaning of these two parables is that the heavenly glory and the participation of Christs whole spirituall kingdome is a thing of such incompatable value that for to obtain that all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He hâdeth not to signifie a malignant suppression of this knowledge but the secret keeping of it in ones heart Luke 2. 51. V. 47. Is like the preaching of the Gospell gathereth together inâo the externall body of the Church not onely all the true elect and beleevers but many hypocrites also and wicked men with them who are never quite severed from it but at the end of the world Of every kinde both good and evill See Mat 22. 10. V. 51. Vnto them namely to his Disciples V. 52. Thârefore I have performed my charge in teaching you faithfully and in this new manner Now you ought to be faithfull distributers of the Gospell whose doctrine you ought to joyne with the doctrine of the law and the Prophets imitating good fathers of families who having made plentifull provision of the old and new fruits of the earth in their storehouses doe happily feeâ their famâly therewith See Cant. 7. 13. Scribe that is to say Doctor of the law See Mat 24. Instructed unto to preach it to do it service and further it V. 54. His owne namely to Nazareth where he was brought up Mat. 2. 23.
the chiefe Magistrate of the people Num. 11. 16 17 24. V. 5. The feast day in the dayes of unleavened bread presently after the Passeover which were no festivall dayes The Iewes observe in their writings that their noted executions were reserved untill those solemne dayes to cause the greater terrour and example by reason of the great concourse of people to the feast but here the Priests advise not to proceed that way for feare of the peoples rising V. 6. Bethany See Mat. 21. 17. The Leper the cause of this sirname is unknowne peradventure he had bin cured of the leprosie by the Lord. V. 7. There came by Iohn the 12. 1 2. 12. it appeares that this hapned before Christs entrance into Ierusalem It may be that S. Matthew reserved this history for this place to make a continued narration of Iudas his treason after the first occasion of it which he took upon the losing of the price of this oile whereby he hoped to reape some benefit Powred it to honour him according to the custome of those times V. 8. His Disciples Iohn 124. this is especially referred to Iudas who it is likely was the author of this murmuring V. 1â Alwayes the meaning is you have alwayes oportunity enough to releeve the poore but as for me who shall shortly dye for you and my corporall presence shortly after bee taken away from you will not know how to yeeld me any more humane service this woman hath done me as it were the last correspondent to that which they doe to dead bodies imbalming them which seeing it could not be done after my death see upon Mark 16. 1. she hath as one should say anticipated the doing of it in my life time So Christ doth esteeme of this deed more then the woman her selfe expected he would V. 15. Thirty peeces the Italian thirty sheckels according to the prophesie of Zech. 11. 12. and because that was the set price for servants that were killed Exod. 21. 32. it seemes there was some hidden mistery in this number Christ having taken upon him the forme of a servant V. 17. The first day namely the fourteenth day of the first moneth in the end of which they were to eat the Paschall Lambe Exod. 12. 18. Luke 22. 7. which Christ strictly observed But the Iewes by an ancient tradition even from that time that they dwelt in Babylon as it is thought when a great feast especially the Passeover was immediately before the Sabbath as it hapned at our Saviours passion they rejourned the feast untill the Sabbath to avoid the great incommodity of having two festivall dayes one after another and therefore in this Passeover they did eat the Lambe a day after the Lord had eaten it as it appears by Iohn 18. 28. and 19. 14. wherupon also that Sabbath is called the great day that is to say the yeerly feast Iohn 19. 31. V. 18. My time some important affaire urgeth me to celebrate the Passeover before the rest of the people though peradventure the man did not understand this secret and it should seeme that it was lawfull for any man that would to eat the Passeover the proper appointed day if he pleased to burthen himselfe with the observing of two festivall dayes together V. 23. That dippeth that ordinarily and now at this present also eateth with me Marke 14. 18. according to the prophesie of Psal. 41. 9. V. 24. Goeth to his death or shall shortly die V. 26. Were eating that is to say whilest they were yet at table Others expound it after they had eaten namely the Paschall Lambe Luke 22. 20. 1 Cor. 11. 25. Tooke bread a part of the bread or of the unleavened cake whereof they had eaten with the Lambe Here Christ ordaineth the new Sacrament of the Christian Church which is the holy Communion correspondent in its sense and use to the ancient Passeover which was also cancelled by this Now as the Iewes divided this Paschall Supper into two parts in the first they did eat the Lamb and in the second they did eat all round of an unleavened cake dipt in a sawâe made with bitter herbes and did drinke of the same cup called the cup of praise Psal. 116. 13. and it is likely that all this was done by our Saviour after that second part Luke 22. 20. and that the ceremonies were taken from thence Blessed it using the ordinary act of prayer at meales which was done here by Christ not so much in regard of the food of the body as in regard of the food of the soule to true beleevers by himselfe whereof this corporall bread was to be the Sacrament and seale Mark 14. 22. Luke 22. 17. 19. Or as Saint Paul saith 1 Cor. 10. 16. he blessed the bread that is to say he changed the ordinary and naturall use thereof into a Sacrament of the souls food and desired of God that this ceremony might be verified by his grace and spirit in the souls of beleevers and the true effect produced in them Break it in remembrance of the breaking of Christs body 1 Cor. 11. 24. by the piercing of it upon the Crosse or by his sufferances both in soule and body all the while that he was man This is this bread which is consecrated by me is the sacrament of my body offered as an expiatory sacrifice for you So oftentimes the spirituall names are attributed to these corporall parts of the Sacraments as are correspondent to them as well by the analogie of the signification as by the vertue of sealing and by the reality of the spirituall thing given and effected by God together with the use of the signe in true beleevers See Gen. 17. 10. Exod. 12. 11. and 40. 15. 1 Cor. 10. 4. 16. Ephes. 5. 26. My body that is to say my flesh Iohn 6. 53 54. to which Christ afterwards distinctly addeth his blood not only to represent himselfe whole by these two parts as Heb 2. 14. but chiefly to shew that his body in this Sacrament ought to be considered and apprehended by faith not so much living or glorified as offered in true sacrifice of expiation in which the blood was to be spilt and the thing offered to be cut in peeces verse 28. ãâã Cor. 11. 24. Finally under these two words Christ comprehendeth his whole person with his merit obedience vertue and benefits wherein consists the true pasture of the soul receaved to a spirituall and everlasting life by the mouth of it which is faith which also unites Christ unto it as food is united to the body V. 28. For this a reason why he commandeth them to participate of this cup because that it is the true Sacrament of the blood of the covenant of grace opposite to the figurative blood of the ancient covenant of the law Exod. 24. 8. Of the new upon which is grounded the everlasting covenant of God with men manifested and given out in a new manner more cleerly powerfully and fully under
this wine was given to condemned men in mercy to dull their sences The other was given by the souldiers in mockery and insolency Vnlesse we should say that these wicked men mingled all together Received it not as well to preserve and keepe himselfe in his entire senses to the last to make his sufferings perfectly voluntary as because he would not abate any thing of his torments willing to beare them all thorow obedience and overcome them by his onely vertue uprightnesse and innocency V. 25. The third namely of cleere day which was divided into twelve even hours Iohn 11. 9. and therefore this third houre was correspondent to our nine a clock in the morning See touching the houre of our Lords death upon Iohn 19. 14. V. 32. And they that is as much as to say one of them Luke 23. 39. V. 39. That he so the Italian that after he had cried so though there were some apparent causes to judge that in this death there was some supernaturall thing it being cleere that it was a voluntary death seeing he was yet full of life yeelding so strong a cry and that he had no other wound but onely the piercing of his hands and his feet whereupon Pilate also marvelled that he should be dead already Yet for all that we must beleeve that the Centurion had some divine instinct to beleeve and speake in that kinde V. 40. The lesse so sirnamed either by reason of his stature or for some other unknowne reason to distinguish him from the other two Iames of Alpheus and Zebedeus the Apostles V. 42. Because it was it should seeme that this was the occasion which moved Ioseph to make such haste by reason of nights drawing on namely because at the selfesame time he began the preparation of the feast which lasted from nine houres untill the beginning of the day which was before the feast of which three houres there was at the least one festivall The preparation see upon Matthew 27. 62. V. 43. Counsellor Senator or member of that great Councell of seventy two The kingdome namely the restauration of the spirituall kingdome of the Church by the Messias See Luke 2. 25. 38. CHAP. XVI VER 1. HAd bought namely in the three last houres of the day in which our Lord was crucified Psal. 16. 9. See upon Iohn 19. 40. V. 4. For it was so that it was impossible to remove it out of the place without rouling of iâ Or we must suppose that they wondered that it should be so rolled away being a very great stone V. 5. Into the sepulchre cut out in the rock in the manner of a cave A young man an Angell in that wonted forme to represent that this age was the condition of the blessed life alwaies equal like to the splendor and glory of the angels and their vigor and swiftnesse in their service and motion V. 7. And Pââer whether it were to preserve Peter in the honour of being in the first order amongst the Apostles or to comfort him particularly after his repentance Or because Peter with Iohn had shewed himselfe most zealous of inquiring out the truth of the businesse by comming to the Sepulchre and going into it Iohn 20. 3 6. and that therefore the Angell would free him from his anxiety V. 8. Neither said they that is to say they stayed not to talke with any one but runne in haste to relate it to the Disciples Mat. 28. 8. Luke 24. 9. V. 12. In another forme severall from that in which he appeared to Mary Magdalen or from that which he was in before his resurrection or in regard of his habit Iohn 20. 15. or in regard of the splendor of his countenance after his resurrection or that their eyes were dazled by a divine power Luke 24. 16. V. 14. At meat after their meale in their talke and holy conversation a good while before night Iohn 20. 19. V. 16. And is baptized that is to say hath added himselfe to my Church being baptized taking it as a token and signall of the open profession of faith which is necessary to salvation Rom. 10. ãâã V. 17. These signes this promise is especiall for those first times of the Gospels preaching and belonged onely to those who had the gift of working of miracles either in generall as the Apostles or in particular as others of the Church 1 Cor. 12. 7. 8 10 28. V. 19. Had spoken severall times Acts 1. 2 3. THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT LVKE Argument QUestionlesse the writer of this Gospell is that Luke of whom Saint Paul speaketh in diverse places of his Epistles calling him sometimes the most beloved Physitian Col. 4. 14. Sometimes his faithfull companion who hath not forsaken ãâã in all his labours 2 Tim. 4. 11. Sometimes his fellow labourer in the Lords work Phile. 24. Thouâh it be not specified any where who or whence he was nor when be was converted to the faith which notwithstanding seemes to be after our Saviours ascent into heaven nor what office he hath borne in the Church But howsoever it is likely that he was one of the Evangelists whereof the Apostles had alwayes some one under them to send and imploy for ãâã planting and ordering of Churches in particular Provinces or to manure maintaine and set forward the Gospell in those places where the Apostles had first sowne thâ seed of it for which purpose the Evangelists were endowed with the infallible conduct of the Holy Ghost in their word and writing Such an one was S. Luke ãâ¦ã der S. Paul who also seemeth to have compiled this Evangelicall history for the use of the Gentile Churches for which the Apostle was eâpecially appointed having to that end indited it in a stile which retainteth the character and property of the pure Greek tongue more then the rest of the Evangelists Now he therein relates by way of summary the greatest part of the doctrines and notable acts which the other had touched and addeth thereunto diverse parts which do illustrate and make up the body of the history exceeding well Especially touching the miraculous birth of John the Baptist and of Iesus Christ And many other heads from which the Church may draw great increase of knowledge and edification CHAP. I. VER 1. Aâ many it is likely that he meanes the holy and true Evangelists and not the other false ones The meaning is seeing that Gods providence would raise up diverse writers of the Gospell I also moved by the same Spirit do freely undertake the same worke V. 2. Of âhe word namely of the Gospell or of Christ himselfe called the word Iohn 1. 1. V. 3. To me by divine inspiration See Acts 15. 19 25 28. 1 ãâã 40. Theophilus a noted personage in the Church in those dayes Acts 1. 1. V. 5. Of the course the Priests being divided in severall courses or turnes to do their ministery in the Temple by week 1 Chron. 24. 3.
I willingly submit my selfe To day that is to say yet for a short time after which by my death at Ierusalem I shall finish the course of my life and accomplish the worke of my vocation See Iohn 19. â8 30. Ver. 33. Neverthelesse though I tell you these things yet I will not stay with you for I am going to Ierusalem Whither I shall come within these few dayes and there shall be put to death that being the Citie where the Prophets have continually suffered martyrdome CHAP. XIIII VER 1. VVAtched him seeking to catch him in some error in his familiar conversation Ver. 4. Held their peace not daring to speake against their owne superstitious traditions nor to contradict Christ for working of miracles upon the Sabbath day for feare of incurring the peoples displeasure Ver. 7. A parable this following admonition is so called because that under the barke of a civill precept is contained a spirituall doctrine of true humility before God which hath a promise annexed to it of being certainely exalted V. 12. When thou not that hee condemned these honest curtesies amongst kinsfolkes and friends But to reprove the error of the Pharisees who thought thereby sufficiently to fulfill the Lawes of Charitie whereas indeed they were but onely cunning practices of covetousnesse to receave againe as much or more Whereas true charity hath only regard to God and his Commandement which hath also the free promises of everlasting goods which serve for a spuâ to mens slownesse V. 15. That shall eate That shall enjoy eternall goods in heaven V. 16. A certaine man Christ calleth him back from that vaine admiration to the serious meditation of the meanes of attaining to the said happinesse which ãâ¦ã y in the acceptance of GODS grace in Christ. V. 23. Compell them whereby is shewne that sweete violence which God offereth to his elects slownesse solliciting them to receave his grace by the strong and invincible motions of his spirit and the effectuall instances of his word See Ier. 20. 7. Iohn 6. 44. Acts 9. 5. V. 26. And hate not that is to say doth not renounce all manner of carnall love which is contrary to me and to Gods calling Or doth not love his friends lesse then me in which sence the word hating is somtimes taken Gen. 29. 31. Deu. 21. 15. 17. Or if he doth noâ dispose himselfe to have even his very kinred in case that their love be incompatible with the love that is due to me V. 28. ââr which he gives a reason of the meaning of the foresaid speech which is prepare your selves for the Crosse for if you have not strength and constanây to hold oââ to the last and to rest all manner of Ieus and hinderances all your former endeavours will prove to be a shame to you CHAP. XV VER 4. WHat man the end of all these similitudes is to shew Gods goodnesse and care in calling sinners to repentance and the joy which other men ought to conceave therefore By the first Christ justifieth his owne proceedings by the other hee instructeth the Pharisees and all men in their duties of co-rejoycing at these conversions V. 7. Just persons not sported with any exorbitant misdeed or such a guilty life as shall require an expresse reconciliation and an expresse act of repentance For otherwise if we take this word at large there is no man just without sin Eccl. 7. 20. and that doth not live under a necessity of perpetuall repentance and correction CHAP. XVI VER 1. A Certaine the end of this pârable is to shew that men being but stewards of the goods which they have receaved of God which goods they doe sundry wayes abuse they ought before they goe out of this world and leave the possession and the administration of them seeke to make amends thorow charity to Christs members for those faults which they have committed in not employing the foresaid goods in Gods service who is the onely and supreame owner of them that so by this meanes they may be known to be Gods children and bee receaved into the everlasting Kingdome Now in this narration there are many parts which serve but only for the connexion of the parable and neither can nor ought to be applyed to the spirituall sence V. 6. Measures the Italian Bates which was a measure of liquid things Ezech. 45. 10 14. V. 8. The unjust that is to say disloyall in his office Wisely namely in this action The meaning is that beleevers ought in time to seeke to cover by charity the errours which they have committed against God in the obtayning and using of temporall goods Dan. 4. 27. Luke 11. 41. 1 Tim. 6. 18. 19. For the this vertue of providing was found in this man it being very frequent amongst worldly men but very rare amongst beleevers in spirituall things In their that is to say amongst themselves in their manner of living in their businesses and wayes guided by naturall reason Then the then the elect themselves supernaturally inspired by Gods Spirit who for all that do not imploy this light nor obey it with so much care as worldly men do their naturall light See Iohn 12. 36. 1 Thess 5. 5. U. 9. Make to your figurative kindes of speeches accommodated to the similitude The meaning is give the poore occasion by your bountifulnesse towards them to pray for you and in a manner to lay open your charity before God that he may according to his promises and in regard of them reward you therefore in the life everlasting Which is ordinarily more for poore men then for rich Luke 6. 20. Iames 2. 5. See Prov. 19. 17. Mat. 25. 40. Of unrighteousnesse that is to say in the gaining possession and use of which men do commit an infinite many errors and which are the object baite and instrument of many sinnes Ye faile that is to say when you die and lose the fruition and distribution of worldly goods and riches V. 10. He that is the right use of riches in beleevers is a triall of the loyall use of their spirituall graces and of the gift of the holy Ghost which hath been conferred upon them and contrariwise the abuse of the one sheweth the abuse of the other and God likewise taketh away his spirituall graces from them who do not use the temporall ones well V. 11. The true namely the spirituall ones which are the true treasure of man and makes him happy V. 12. Another mans he meanes worldly externall goods which a man at last must leave to others and is tyed to distribute to others Prov. 3. 27. And by ones own goods are meant spirituall internall goods which a man receives for himselfe as his own proper inheritance and having received them and using them as he ought to do he never loseth them neither in this life nor in the life to come V. 16. Presseth see upon Mat. 11. 12. V. 17. To faile to be in vaine or not to be accomplished V. 19.
your selves securely as being in hâs favour without feare of being condemned confounded or overthrowne by his glorious presence Like the wicked Psal. 1. 5. Ephes. 6. 13. CHAP. XXII VER 3. ENtred did wholly take possession of him to do with him according to his will the Spirit of God being quite departed from him after it had long withstood his hypocrisie and malignity See 1 Sam. 16. 14. Mat 12 45. V. 4. And Captaines not of Roman or Ieri ãâ¦ã souldiers according to the common opinion but of the sacred host of Priests and Levites ministring in the Temple divided into Squadrons and bands whereof every one had its head and over all was one or two of the secondary Priests under the High Priest And therefore they were called Captaines of the Temple 2 Chro. 35. 8. See v. 52. Acts 4. 1. 5. 24. 26. V. 7. Must be according to the law which the Lord observed strictly whereas the lewes did transfer the feast unto the next day for the reason set downe upon Mat. 26. 17. Kill for holy use See upon Mark 14. 12. V. 12. Furnâshed where there shall be tables or beds according to the ancient fashion and all other things made ready to receive the company for the Paschall banquet there being at the time of that great concourse of strangers houses made ready for that purpose V. 13. The Passeover the Lambe and whatsoever else was requisite for that feast V. 14. The houre between the two evenings See Exod. 12 6. V. 15. I have namely to give you before my death more expresse proofes and pledges of my love especially in the new Sacrament of your spirituall communion with me which I now establish in my Church in the place of the ancient Passeover whose figure being accomplished by my death do also disannull the use of it by the holy Supper which is the pub like act of my Testament by which I give my selfe unto you together with all my goods that you may enjoy them to life and salvation V. 16. Unâill untill my kingdom being come to its fulnesse in the life everlasting I do make you partakers of my heavenly goods figured and sealed by this Sacrament Sâe Mat. 26. 29. Luk. 14. 15. Rev. 19. 9. V. 17. He tooke this first cup was an addition to the ancient Passeover and the action ended with it of which cup all the assistants dranke round giving praise and thankes to God and therefore it ought not to be confounded with the cup of the holy Supper which was ordained afterwards V. 18. The Kingdome that is to say the accomplishment thereof V. 19. Gave thankes See upon Matth. 15. 36. This doe observe this sacred and solemne rite to preserve publickely the memory of my death and passion and of the benefits which happen unto you thereby 1 Cor. 11. 26. and also to imprint in every one of you by the power of my spirit a lively remembrance and apprehension by faith of me and of my death and sacrifice and let it be the spirituall food of your soules V. 21. But behold the Italian moreover behold by the other Evangelists and especially by Iohn it appeares that this was spoken in the second part of the Paschall Supper from which Iudas went away immediately Iohn 13. 30. and therefore it is likely that hee did not participate of Christs Sacrament which was ordained after the second part Others doe judge otherwise and translate it but behold c. as it Christ would say that although this action were a Sacrament of covenant yet many hypocrites should not be partakers of the mysticall vertue of itâ as Iudas at that time And so that which is said Iohn 13 30. of Iudas his departing immediately should bee understood to have happened some time after namely in the end of all this action V. 22. Goeth that is to say shall die shortly Determined by God in his everlasting councell Ver. 25. Benefactours that is to say magnificent and generous especially in using great liberality An ordinary title given by the Hebrewes to Princes and Nobles See Prov. 19. 6. Isa. 32 5. I he meaning is my servants ought to eschew worldly domination and all the titles and pompes thereof Ver. 26. Greatest in gifts authoritie age and other qualities Let him bee as in respect of true humility and modellie The ounger the Italian The least and under this quality are comprehended all other qualities which make one man inferior to the other That is chiefe the Italian That governeth according to the right forme and Governement of the Church without constraint violence pride or ambition not according to the onely will and pleasure and advantage of him that commands but in Charitie and milde directions for the profit and salvation of them that are governed So it appeares that Christ approves of the order of the Church which of necessitie requires a superior and an inferiour and will have some to governe the flocke and also to preside amongst the Shepheards and doth only represse the abuse of tyrannie or ambition Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Heb. 13. 17 24. That doth serve in the meanest office of the Church as in looking to the poore or serving the Pastors See Ro. 12. 7 8. 1 Cor. 12 28. V. 28. Temptations namely travailes combates persecutions See Heb. 2. 18. and 4. 15. V. 29. Appoint you a terme used in testaments whereof the Lord had made a solemne act in the holy Supper before his death see Heb. 9. 17. V. 30 Eate that yee may enjoy mee fully and all my goods whereof this Sacrament is a signe and pledge Matth. 8. 11. Luke 14. 15 Rev. 19. 9. V. 31. Satan the Devill desired wholly to subvert you but he could not obtaine any further then to shake and molest you for tryall which God shall make use of to purge you from your worldly affections See Iob 1. 11. and 2 5. V. 32. Faile net totally and irreparably though it bee much weakened and diminished Converted from thine approaching deniall See Iohn 21 15. V. 36. But now the meaning is hitherto I have taken care of your infirmities and have provided for you all things which iwere necessary in time of peace but I give you warning to prepare your selves hereafter to endure the assaults which shall bee made against you Now under the name of corporall weapons he means all manner of spirituall provisions He that hath provide all such things as according to the spirit are necessary to beare you up and defend you Or employ your money and your clothes to buy swords which figuratively meanes that they shold now think upon nothing but spiritual wars and combates for both I and you after mee shall be hated and persecuted of all men as wicked persons and enemies of mankinde V. 37. Have an end that is to say ought to have an end V. 38. Behold the Apostles speake this not understanding what wars and weapons he Lord did speak of It is
enough a secret reprehension of the âisciples ignorance who did understand Christs words according to the letter The meaning is in this warfare that I speak of a small number of bodily weapons will serve as well as a great number my spirit shall hereafter teach you what weapons I meane V. 39. Came out namely out of Ierusalem towards the evening See Luke 21. 37. V. 40. At the place which he was accustomed to come to called Gethsemane Mat. 26. 36. Ver. 41. Withdrawne that is to say thorow the vehemency of this agony he was drawne as it were forcibly from his Apostls companies in whom he did take some comfort and joy to goe and present himselfe alone before God his Father to make satisfaction for all the sins of the world V. 43. An Angell an incomprehensible degree of humiliation in Christ receaving comfort in his combates from an Angell that was his servant not by any communication of power but by a lively representation made to his humanity from which in that moment the God-head did hide it selfe and did ââspend its influence of joy and light of the certainty of the approaching victory and the glories which should follow And all to shew that he had made himselfe lower then the Angels Heb. 2. 7. Ver. 44. Great drops a singular or at the least a very rare example in nature being the effect of an extreame anguish V. 52. And Captaines see ver 4. V. 53. Your house ãâã which God suffereth you to practice your rage against me And the Devill who is the Prince of darknesse to doe all his endeavours thorow you to seeke to destroy and put out mee who am the light of the world and the sun of righteousnesse V. 66. Their councell See upon Mat. 26. 3. V. 69. Of the power that is to say of God in the glory of his heavenly kingdome Heb. 1. 3. and 8. 1. V. 70. Ye say a vulgar kind of speech to consent to what another saith CHAP. XXIII VER 2. FOrbidding a false calumnie our Saviour having taught the contrary Mat. 17. 27. and 22. 21. But they drew that by a Malignant consequence from that hee said he was King of the Iewes of Davids progeny V. 11. Gorgeous the Italian White the Greeke bright and resplendent that is to say which came newly from fulling For white as well as scarlet or purple Mar. 15. 17. was a colour for Kings and great Lords See Luke 16. 19. Others translate it magnificent or splendid Ver. 16. Chastise him with a scourge Matthew 27. 26. Ver. 17. One namely of the condemned malefactors V. 31. If they doe a proverbiall kinde of speech the meaning whereof is that if they bee suffered to proceed thus against me that am righteous and against these my innocent men What shall Gods horrible judgement bee against themselves who are extreamely wicked and are the very fuell for the sin of Gods wrath See Ezech. 21. 3. 1 Pet. 4. 17. V. 36. Vineger See upon Mat. 27. 34. V. 40. Doest thou not if shame doth not hindââ thee from wronging of Iesus by reason of his punishment which thou sufferest as well as he yet the feare of God should keepe thee from doing it Or hast thou no feare of God seeing thou sufferest the same punishment as much as to say thou art moââ to be blamed then these people in scoââing of Iesus as they doe because thou art a sufferer Ver. 42. Remember me namely when thou commest to judgment to fulfill thy heavenly kingdome accept of me by thy grace into the number of thine to give me a share in it A motion and word inspired by the Holy Ghost Ver. 43. Shall thou be namely thy soule shall Paradice this word signifies in Hebrew and is greeke a garden and by a figure taken from the garden into which Adam was put when hee was in his estate of innocency it signifies the place of eternall happinesse See 1 Cor. 12. 4. Rev. 2. 7. Ver. 47. Glorified that is to say confessed thââ which God shewed by externall proofes and ãâã of he did inwardly convince him to be very true and did yeeld and submit himselfe to God CHAP. XXIIII VER 4. Two men namely Angels in the shape of men V. 10. And Mary the it is thought it was the blessed virgin See upon Matthew 12. 46. Mââe 16. ver 1. V. 13. Of them namely of the Disciples Fâlongs whereof eight were a mile V. 16. Were holdeââ were dazeled by divine power and kept from their naturall action See Iohn 20. 14. and 21. 4. V. 19. In deed namely in miracles and in divine and supernaturall doctrine see Acts 7. 22 Before approved by God for such a one who hath given evident proofes thereof and by men also in their own consciences Luke 2. 52. 2 Cor. 8. 21. Ver. 30. Hee tooke according to the manner of the Iewes which was that the father of the familie or the chiefe man of the company sitting downe at the Table did blesse it by prayer and distributed bread to all those which eate there Blessed it see upon Mat. 14. 19. Now it is likely that Christ used some accustomed forme or some action by which these men knew him V. 31. Their eyes the free and entire use of their internall and externall sences was restored unto them See Genesis 21. 19. 2 King 6. 17. 20. Vanished by some miraculous manner hee sodainely withdrew himselfe out of their sights V. 32. Burne was it not stirred up and moved with the servency of Gods Spirit in a divine zeale and motion a signe of the Soveraigne power of Gods word V. 38. Thoughts strange and perplexed ones doubting of the truth and suspecting it to bee some illusion V. 43. Did eate not for any necessitie or good that it did him for his body had cast off all conditions of an animall life but onely to give the Disciples some greater confirmation by diverse sences of nature V. 44. These are my death buriall resurrection c. were foretold you by me and by the Scriptures here to fore and therefore you ought not to thinke them so new and strange While I was whilest I conversed with you in a terrestriall and temporall life The Psalmes the Hebrewes divide the bookes of the old Testament into these three parts The Law the Prophets and Hagiographes that is to say holy writings and amongst the last the Psalmes doe hold the first degree and place V. 45. Opened he as Acts 16. 14. Ver. 47. In his Name that is to say by his commission and authority as for the act of preaching and by his worke and bounty as for the substance thereof which is the remission of sinnes Ver. 49. The promise Namely the Holy Ghost which I promised you from my Father Iohn 14. 16. and 15. 26. wherein also consists the accomplishment and summary of all the promise of grace Acts 1. 4. Endued adorned and replenished therewith and likewise possessed and governed by the divine power of
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 âoâth 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 viviâie 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 ãâ¦ã t dây 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 ãâã in him by subsistencâe 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 ãâã 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 ââit 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 ãâ¦ã 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 ãâã apprehend but the spirit shall give you a lively ââd and internall understanding of it V. 27. Peace namely grace and blessing Nââ 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 âeb 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
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâsallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and ãâã fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of ãâã obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâlate because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine ãâã clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which âasted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
nameth because tâat Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwârdly either by his owne nature or by the working of the Spirit in gifââ and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe ãâ¦ã For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles ââly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coââder of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thââ to receave it in humilitie and reverence and to shââ them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse ãâ¦ã ges miraculously infused into the Apostles and ãâã in one language as anciently under the Law Aââ that for a remedy to the curse of the division of lââguages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the ãâã See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only ãâ¦ã ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâse languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
righteousnesse and life is thorough grace it must bee so absolutely and purely without any intermeddling of mens righteousnesse or the Law for these two meanes cannot agree with one another Romanes 11. 6. Galatians 3. v 12. 18. The promise which in these passages is alwaies taken by the Apostle for the free and Evangelical promise and not the legall V. 15. Because that is to say it is cleere that these two meanes of obtaining life and righteousnesse cannot consist together for the law is altogether rigorous requiring perfect obedience or denouncing death and condemnation to the transgressors whereas contrariwise the promise is but a messenger of grace and reconciliation For where this is proved because that man doth not truly know his sinne nor doth not feele the mortall sting of it but only by meanes of the Law working effectually upon his conscience Verse 16. Therefore because that first means of obtaining righteousnesse by the law which God hath granted unto men hath thorough sinne beene made not onely unprofitable but even quite contrary and deadly wee must of necessity have recourse unto the other which is faith which onely amoÌgst other vertues can in this case agree with Gods meere grace seeing that the operation of faith is not to acquire or merit but only to receive what is given to us Iohn 1. 12. Bee sure as grounded upon God and his immutable pleasure and Christs perfect and everlasting righteousnesse and not upon mens variable will and inconstant obedience See Ezek. 16. 61. Rom. 9 11. 11. 19. To all namely to the spirituall seed according to the faith of which God intended to speake in that excellent promise I will bee thy GOD and of thy seed after thee Genesis 17. 7. Not to that onely not onely to the nationall believing Iewes who have been kept under the Pedagogie of the Law and under a directour to Christ without trusting therein for their righteousnesse and salvation Verse 17. Before him with a spirituall and divine paternity which consisteth in example of faith according to which God can make whom he will Abrahams childe Matth. 3. 9. as he of nothing created all things and raiseth the dead and according to his paternity hee judgeth who are Abrahams true children which he approveth of whereas in mens iudgements the Iewes onely ought to bee so According to others the meaning is that as God is not onely father in grace of those which are alreadie but of all such likewise as he shall hereafter create by his omnipoâent word Abraham likewise by some correspondency hath beene reputed father of the Gentileâ who had neither spirituall life nor quality such as was required for to be his children Ephes. 2 12. And calleth that is to say by his word hee makes them to be and as if one should say to appeare for that end for which he hath appointed them as he did in the creation of all things and in the miraculous resuârections wrought by Christ Let there be light âazarus come forth c. Vease 18. Who namely Abraham Now hee sheweth by example of Abrahams beliefe touching the particuler promise concerning Isaack what the true faith of al his children should be concerning the general promises of grace Against hope against all causes arguments and appearances of naturall hope In hope that is to say concerning a firme spirituall and supernaturall hope by reason of Gods promises Verse 19. Hee cââsi leâed not he stood nor stopped not upon the order of nature âccording to which all hope of issue was taken away from him So true âââth overcomes all apprehension of a mans owne impotency thorough the lively perswasion of Gods promises Verse 20. Giving by acknowledging his Soveraigne truth and infinite power above all inferiour order or contrary difficulty glory being set upon the highest point of emmency above all other things Verse 22. It was God by reason of his faith held him to bee as sufficiently disposed to obtaine the âccomplishment of the promises as if he had had all the righteousnesse required by the law to receive Gâds Benefiâs Verse 23. For his as if it had been some peculiar act or priviâedge of Abrahams whereas it was a dâcumenâ and an example of iustifying faith common to all his spirituall children Verse 24. On him namely in God who in Christs mâst glorious resurrection gave an eââay of his power to raise spiritually all beleivers and hath in the same resuârection placed all the causes of their resurrections Rom 6. 4. Verse 5 Delivered namely to death by the will of God For our to make an expâatioâ for them by his death For our justification namely to shew unto us how wee were absolved as it were by manner of solemne iudgement CHRIST our surety being returned to life after hee had made an ând of satisfying for us for a certaine argument that God was fully reconciled to us and that life was gained for us which could not have beene is hee had remained dead for the continuation of the payment would alwaies have shewed the imperfection of it See 1 Cor 15. 17. CHAP. V. VER 1. WEe have that is to say God is made propitious unto us in Christ who by the faith which hee creates in us causeth us to enjoy this reconciliation by vertue whereof our conscience is so firmely grounded that wee doe it as it were by anticipation in this world by a lively hope that eternall glory which is prepared for the children of God without being moved by any temptations or âeââen downe by any terrour or confusion Verse 3 Not onely wee doe not reioyce unspeakablâ and gloriously 1. Pet. 1. 8. onely by reason of the hope of future glorie but also by reason of our present afflictions which are an assured proofe unto us thereof 2. Co. 4. 17. Phil ãâã 28. That tribuâation that the holy Ghost âoth thorough tribulation frame us to patience in which God doth from time to time give us assured proofes of his grace and protecââon whereby we conceive a sound hope in him grounded upon the love which hee âeâreth unto us which he hath given us large cause of feeling and hath lively sealed it in our hearts by his spirit of adoption V. 5. Maketh not ashamed that is to say doth not deceave one nor prove vaine nor proveth not to be as an illusion V. 6. For when the greatnesse of this love of God is shewed therein that he did shew it when we were deprived of all power of rising againe of our selves being wholy dead in sinne In due time in the point of the worlds extreamestâeed when the misery and cuââe thereof was come to the up shot when all people even Gods owne people were altogether corrupted And even just at the time which God had appointed V. 7. For scarcely a redoubling of the same reason because that God loved ãâã thân whân weâ wâre altogether not onely unable to get salvation but also utterlâ unâo thy of it V 8 Commândeâh
faile V. 5. Of patience Namely he who is the onely Author there of in those who are his The meaning is may hee that strengtheneth you against your outward enemies unite you inwardly amongst your selves that you may in both vertues imitate Iesus Christ. Like minded or affected V. 7. To the glory to make us partakers of his glorious grace in this world Rom. 9. 23. and of his heavenly glory in the life everlasting V. 8. Now I say in this common gathering together both of Iewes and Gentiles there is this only difference that is the Iewes gathering together God hath singularly made the loyalty of his promises to appeare and in that of the Gentiles his mercie towards enemies and people which were meere Aliens to him and therefore there is no reason that the Iewes who were honoured with Christs owne ministery and with Gods ancient promises and covenant should bee despised by the Gentiles nor yet that the Gentiles to whom the Lord hath shewed mercy should be dispised by the Iewes Was a minister having taken upon him the shape of a servant to acquite salvation for his Church hee hath had a speciall care of the Iewish nation amongst whom he hath also exercised the ministery in his owne person See Isa. 42. 1â and 49. 5 6. Matth. 20. 28. Luk 22. 27. Phil. 27. Ver. 9. Might glorifie might make his infinite mercy shine upon all humane unworthinesse such as that of the Gentiles was who were prophane and execrable people As it is written an allusion rather than a proper exposition of the sence of this passage as much as if he said That which David in regard of his corporall victories said hee would doe namely to cause the praises of God to sound all the world over Christ hath perfectly and really effected having by his benefits given the occasion for it and by his spirit the motion and will to celebrate Gods infinite goodnesse throughout the world Ver. 13. Of hope namely the onely Author and foundation of all the Gentiles hope of whom hee had spoken in the former verse In believing the Italian Believing namely in the knowledge and apprehension of the truth of the Gospell This seems to be added because that many abused their stronger and more forward faith in giving the weakest the fore-said scandalls Yee may abound that your peaceable state and the joy of your hearts not troubled with these contentions or scandalls may alwayes bee unto you a new pledge and hope of rest and eternall joyes V. 14. That yee also even as much as I my selfe doe exhort you unto it V. 15. The more boldly namely with greater vehemencie and authoritie He hath a particular relation to the exhortations contained in the three former Chapters Because of the grace by vertue of the charge which I have to bee the Apostle of the Gentiles by Gods appointment and to performe the same V. 16. Ministring the figurative termes taken from sacrifices The meaning is as in sacrifices the oblation ought to be pure and purely offered by the Priest So I the Apostle of you Gentiles labour towards you to the end that the Holy Ghost accompanying my ministery may sanctifie you more more and that as such I may acceptably present and consecrate you to God V. 17. I have therefore namely having receaved this grace of Apostleship and such an abundant blessing of God upon it Through Iesus Christ of whom I hold all that I have of his meere goodnes and grace V. 18. To make the Gentiles to gaine and acquire them to Christ and to reduce them to the obedience of faith V. 19. Of the spirit hee meanes that secret and inward vertue of the spirit which enlightens and enclines and perswades the hearts as the precedent power of miracles was but only to terrifie convince and prepare Illyricum this is the Country which is now called Slavonia I have fully preached the the Italian I have accomplished the service of the this is also a terme touching sacrifices in which there was required a most strict observance of all the ceremonies which were appointed the meaning is I have not omitted any part belonging to mine office See Col. 1. 25. V. 20. So have I making it mine onely glory to plant new Churches not standing to manure those which were already planted by the ministery of others Which he seemes to touch to make his zeale and affection towards the Romans Church to appeare so much the more it having bin setled and gathered together by others and yet he servently desiring to visite it contrary to his ordinary custome towards such Churches V. 23. Having no more having no place where to found any new Churches every place being already filled with the Gospell V. 25. To minister carrying to the beleevers in Ierusalem the collections of the Churches of Macedonia and Achaiah V. 27. Their spirituall he saith this because that the preaching of the Gospell and the Ministers therof were come out of Iudea and also because the Iewes were first possessed of the promises of the Messias and the covenant of God V. 28. This fruit namely the effect of this charitie and of the Communion of faith or this acknowledgement of the receaved benefit See Phil. 1. 11. and 4. 17. I will come this was a designe of the Apostles well befitting his vocation but conceaved only out of zeale and humane sanctified discourse and not by any revelation as the event did shew it being hindered from executing of it by meanes of the Iewes persecution and by his imprisonment V. 29. In the fulnesse bringing you more abundance of knowledge and other spirituall gifts Rom. 1. 11. Or the meaning is I trust that God will largely blesse my ministery amongst you V. 30. Of the spirit namely that love which he engenders in the hearts of beleevers and by which he straightly unites them together Or by the Holy Ghost whose proper effect is love See Col 1. 8. That yee strive namely that with your prayers you helpe me in all my distresses and combates CHAP. XVI VER 1. A Servant the Italian A Deaconnesse it might bee some one of those holy Widdowes which in the Apostolicall Church did consecrate themselves to serve and look to the poore the sicke c. 1 Tim. 5. 9. Or plainely some honourable woman who had no publicke office but was assisting to the faithfull with her wealth and services as Luke 3. 8. V. 2. In the Lord with such charity as all the members of Christ ought to have one towards the other Or with a duty not simply civill but Christian and spirituall A succouâer the Italian A proiectrix the Greeke word signifieth one that is appointed to entertaine and harbour strangers in his house and to undertake the care and protection of them See 1 Tim. 5 10. V. 3. In Christ namely in the ministery of his Gospell Ver. 4. Laid downe they have exposed themselves to dangers of death and punishments for to save my life
to Law enter an action against another Christian before unbelieving Iudges to the scandall of them the shame of the Gospell and offence of Christian Chariâiâ Now Saint Paul speaketh to the Plaintiffes and not the Defendants who are bound to stand to tryall The Saints Namely beleevers and members of the Church chosen and accepted for friendly arbitrators Ver. 2. Shall judge as assisters to Christ the supreame Iudge and partakers of the glory of his kingdome they shall assist at the last judgment concurring in minde and will with their heads sentence See Psalme 49. 14. Dan. 7. 22. Rev. 2. 26. and 3. â1 and 20. 4. V. 3. Angels Namely the wicked and apostated angels the devills Ver. 4. Set them rather there commit this scandall of going to Law before infidels make them judges betweene you who are in the meanest state Seeing that by your proceeding it seemes that notwithstanding your great presumption of understanding and knowledge you have not any one capable of knowing your differences V. 7. Because yee goe the one giving cause for it thorow iniquitie and the others undertaking it too lightly thorow impatience for every offence or dammage receaved though according to Christian wisdome charitie and equitie they bee not of any such qualitie as that they should deserve these scandalous instances V. 9. The unrighteous which persevere in these sins without conversion Effeminate those are they who endââe the unnaturall lust Ver. 11. Some of you whilest you were heathens every one of you were infected with some one of these vices some with many of them some with all Ephesians 2 3. In the name by vertue of CHRIST and of his obedience and satisfaction which hâth beene imputed for your absolution and justification before God By the Spirit whose proper action and benefit is sanctâcation whereof he had spoken before V. 12. All thângs Namely the indifferent ones which are not forbidden by any command from God Now being ready to speake of fornication hee first sets down thiâ rule concerning things indifferent because that many according to the heathens error did put fornication amongst the number of them See Acts 15. 20. Expedient Namely for commoâ edification for charitie and for the upholding of the weake and for the peace of the Church But I will not that is to say my desire of any thing shall not command mee so farre but that I will easily abstaine from it upon some reasonable respect See Rom. 15. 2. Verse 13. Me tes fornication is not of the number of things indifferent as cating of all sorts of meates without distinction of cleane or uncleane for though either action be corporall the qualitie of the meate hath no morall relation to the soule neither to the present holinesse nor to the future happinesse of it and makes no impression in it of any good or evill Matthew 15. 11 17. yea meate is for nothing but for the sustenance of life by meanes of the Organs of nourishing and finally by death and by the passage to eternall life all use of meates and of those Organs is annihilated But all bodily conjunctions out of wed-locke are forbidden by God and vicious and contrarie to the end and use of our bodies which is to belong to Christ as his members and to be guided by him to serve GOD in all Holinesse Righteousnesse and puritie and by this meanes to bee made partakers of hâs everlasting glory at the last and great Resurrection opposite to the destruction of meates and of the bellie Ver. 15. Take the members shall I dismember my selfe from CHRIST by an unchaste corporall conjunction incompatible with the spirituall conjunction which I have with him taking away the right he hath over my body from him and from my body it selfe the happinesse of being governed and quickened by him and by his spirit The members Namely a body bound and hâited to her and altogether made use of and possessed by her V. 16. Which is joyned according to Gods first order carnall conjunction is restrained within the Lawes of Matrimony whereby whosoever doth abuâe it entangles himselfe before God in a most stirct though vicions and infamous bond which is sufficient to untie or breake any other bond though lawfull and holy either corporall or spirituall V. 17. He that is joyned namely every beleever is united with Christ in body and in soule as by a bond of spirituall matrimony in the communion of the spirit of holinesse with which the uncleane conjunction of fornication cannot agree V. 18. Every sinne âther sinnes have not this property and power over mans body to seize it and put it into anothers power as fornication doth by which he is made the harlots member by vertue of Gods first order which is not annihilated by mans abuse Ver. 19. Yee are not to abandon your selves to whom you please and to doe with your bodies what you will V. 20. Yââ are bought Christ having ransomed you out of the bondage of the devill and sinne with the price of his bloud hath gotten an everlasting title in and dominion over you Glorifie that is to say give him honour therefore and acknowledge this Soveâaigne benefit by consecrating and using your bodies in his holy service Which are not only by the right of Creation but chiefly by that of redemption and voluntary covenant and spirituall conâunction CHAP. VII VER 1. IT is good namely it would bee more commodious for the instant necessities and calamities of the Church ver 35 40. which might be more easily boren and overcome being in a free condition And also now profitable being not distracted by diverse cares nor troubled with diverse âroubles which by reason of sinne doe accompany marriage ver 28. 32. Ver. 2. To avoyd though for many respects it could be expedient to be without it yet there is one respect which being of greater moment doth emmand the use of it namely to avoyd lust by reason of the ââailâie of the flesh V. 3. Due âeâevâlence by this word is honestly signified the duty of matrimoniall cohabitation V. 4. Hath not by marriage her body is tied to her husband and his body to his wife Ver. 5. Defraud yee not namely of that foresaid dutie That yee may give namely that you may aââend in a more expresse solemne and extraordinary manner to the exercises of piâtie and humiliation before God and to the mortification of the flesh keeping your selves from all manner of delights though they be lawfull and honest and from all distraction of carnall and earthly thoughts See Exod. 19. 15. 1 Sam. 21. 4 5. Ioel 2. 16. Zech. 7. 3. V. 6. I speake this that is to say I doe not speake this to impose the Law of marriage absolutely upon all but onely to shew that it is lawfull to use it V. 7. Were even as namely did live out of the bond of marriage 1 Cor. 9. 5. V. 8. It is good as ver 1. V. 9. If they cannot namely if they have
same as the christian church doeth Meat namely Manna which to beleevers was a kinde of sacrament of the true spirituall food which is Christ with his benefits Iohn 6. 35. 51. though to the wicked and unbeleevers it was onely corpotall and corruptible food Exod. 16. Iohn 6. 32. 58. V. 4. Spirituall drink namely of the water that ââlowed out of the rock Exod. 17. 6. Likewise a sacrament of Christ and of his blood true water of life and spirituall drink Iohn 4. 14. and 6. 55. Rââk namely of the water which came out of the rock which Moses had smitten Smitten a very expresse figure of Christ who beeing smitten by the father in his death and sufferings hath powred out living springs of redemption grace and life to his whole Church Isa. 53. 4. 5. Heb. ãâã ãâã That folâowed them this in respect of the signe cannot be referred to the stone but the waters which came out of it whereof were framed many running streames in the wildernesse that way as the people were to passe See Deut. 9. 21. Psal. 78. 20. and 105. 41. though there were some interruptions either for triall or punishment of the people Num. 20. 2. and 21. 5. 16. but in respect of Christ it is very proparly spoken for not only his benefits are perpetuall but he himself who is the spring of them is never separated from his in whome he dwelleth by his spirit was Christ not substantially nor materially but figuratiuâly and sacramentally which by vertue of God order and covenant hath joyned withit the reall but spirituall fruition of Christ. See upon Matth. 26. 26. V. 6. Examples namly lively representations for instruction V. 7. To eate this is specified to condemne those prophane feasts like unto them which the people made after they had sacrificed to the eâlâe V. 9. Christ namely the sonne of God perpetuall head of his Church who in his owne person did lead the people and wâ present in the middest of them and is called the Angell See Exo 23. 20. and 33. 14. Heb. 11. 26 1. Pet. 1. 11. V. 10. The destroyer namely an Angel good or evil executioner of Gods judgments Exodus 12. 23. V. 11. Upon whom who are come to that time in which all figures are fulfilled and verified in a supreame degree as well in grace as in punishment V. 13. Tempatation the strong inducements to idolatry are not yet come upon the Christian Church through the presecutions and violences of tyrants is hereafter they will you are but only allured and enticed hereunto by these petty human baites which are easie to be resisted And God will never faile to give grace and strengh to his even in their harshest trials which he will likewise so moderate and qualifie as well in the grieveousnesse as in the lastingnesse of them that they shall not be overcome thereby V. 16. The cup all beleevers have and do professe to have communion with Christ and his benefits in the sacrament of the holy supper Now as this communion is incompatible with the devills society so are also the signes thereof incompatible such as these idolatrous feastes were of the divâles supper of blessing which is consecrated in the Church to the use of the sacrament of the blood of Christ by Solomon prayers and thankes giving to God See upon Matth. 26. 26. The communion namly the sacrament thereof accompanied with its effect and spirituall reality by vertue of the holy Ghost âhich we breake namly at the sâcred action of the holy supper to the imitation of Christ and for a signe of the breaking of his body by sufferances and torments 1. Cor. 11. 24. V. 17. For we in the holy supper there is yeâ a certaine signe of the spirituall union of all beleevers amongst themselves into the body of Christ because they all communicate of one bread whence it followed that those who were partakers of those idolatrous feasts which were contrarie to the holy supper doe likewise renounce all manner of union with the Church See 2. Corinthans 6. 14. 15. V. 18. After the flesh namely the naturall Iewes who yet observed the Mosaicall ceremonies opposite to the Israel according to the spirit Rom. 4. 11. Gal. 3. 9 and 6. 16. are not they in the sacrifices of thanksgiving there was a certain portion burnt upon the altar to God Lev. 3. 3. the other was eaten by him that offered it with his kinsfolkes and friends Lev. 7. 15. who thereby testified that they consented to the thank giving and tooke part therein Likewise saith the Apostle were must judge that those who wittingâe doe eat of the heathen sacrifices in those feasts doe likewise silently approve of them V. 19. Or that which is namely that the meââ doth receive any evil impression by the consceration which is made of it to the idols The meaning ââthose meates are pure of themselves yet in those feasts which are by publick institution appointed for the celebration and profession of idolatry they become impure and hurtfull because thââ by ãâã making uâe of them idolatry is approved of and others are confirmed in it V. 20. But I say thâse meaâes are not inpure in their owne substance but in that âay oâ vsing them which hath its whole relation to the devill who is the head of all idolatry in which he is aiso obliquely served Lev. 17. 7. Deut 32. 17. Psa. 106. 37. Rev. 9. 20. V. 21. Drinke namely have communion with those two heads which are altogether contrary which communions is testified and ratified by these externall actions which are signes of covenant and religion true or false See Deut. 32 38. Psal. 16. 3. 4. V 22. Stronger that We should not fear to provoake him See Ezek. 22. 14. V. 23. All things namely externall and indifferent whereof is spoken in this chaper which arâ made vicious and hurâfull by the abuse V. 24. Let no man seek let no man be giveâ to the contenting of his owne desires without having any regard to what may offend anothers body V. 25. That eate âout of those prophane feasts make no scruple of eating of the flesh of those sacrifices if they bee carried into the open market to be sold or if they be made use of at private feasts ãâã of this celebration instituted by publick order to be in honour of âdols V. 26. for the seeing that God is the creator and Lord of all things they are holie and good for men so hee makes use of them and acknowledge them to come from his hands with faith invocation and thanksgiving 1. Tim. 4. 3. 4. V. 28. But if any man namely any weak beleever do warne you to beware of them as of uncleane meates according to his beleef or some unbeleeving waite layer doe it to trie whither you do perfectly abhorre idolatry or whither hee may draw you to it for his sake not to scandalize him if hee bee aweake beleever nor to intice him to do so much against his owne
nam of ãâã a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme ãâã Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâg came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a ãâ¦ã n in manner of an oath âs if he said As true as mychiâf âoy and glory in this world is in the blessing of God upon my miâstery towards you to oblige the Coriâ ãâã to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and ãâã I dâe death hângeth over me conâinually and I do incessantly prepare my self for it Pâa 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God ãâã Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this ââcident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâror amonst you yet you shall keep your selves sound in your faith eâill thiâ is a verse of an ancient Greet poet called Mânander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ zâale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâre of them with great care siâ not by assââââng to thâir error oâ by prophanenesse oâ life which ãâã breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâtiâction not by anynaturall reason nor common judgment for in deed resurrection ãâã is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all âs parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâisied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesââiall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by âesus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâis corporall and natuâalliâ by vertue of the soul wâich is the fountaine of this life whâle it is vnited with thâ body yet cannot of iâ self conâerre the diviâ and spirituali life noâ cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele ãâ¦ã ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
mine whole heart open unto you without any restraint that yee may take full possession of iâ and remaine in it at large but you on your side doe not answer âe with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a ãâ¦ã ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is âo say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re ãâ¦ã as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afââr a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâtent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thât amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâh they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth ãâ¦ã Ver. 5. Not as we the Italian Not only as wâ namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to ãâã his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
assertion of what he saith that in all this he spake in Christ namely by a motion of his spirit as Rom. 9. 1. and not through any fleshly selfe conceipt or selfe love Or hee declares that presentinâ himselfe before Gods terrible Majestie he puts farre from him all regard of himselfe Ver. 20. Such as I namely corrected having ãâã mended all those defects that were in you Such ãâã you namely a severe punisher Swellings of pride or discord of minds and enterchangeable disdaines V. 21. Humble me that is to say afflict me wiâh shame and griefe for your doings who are my children and should be the glory of my ministery and the joy of my person Bewaile that is to say least I do with a great deale of griefe and bitternesse exercise the severitie of Christian discipline against them See 1 Cor. 5. 2. CHAP. XIII VER 1. I Am comming namely that I send you word that I am comming to you 2 Cor. 12. 14. Some beleeve that by these commings hee meanes the Epistles which he had written to them whereof the first is that which is mentioned 1 Cor. 5. 9. and is not now extant the other two are those which doe yet remaine Established the meaning is These three warnings of my comming shall bee as so many witnesses by which if you do not amend you shall bee sufficiently convinced of incorrigible rebellion to proceed to a sentence already penned 2 Cor. 10 6. Now this is spoken not to the whole body of the Church of which he had testified better but to some corrupt part thereof Ver. 2. I told you namely in this selfe same Epistle 2 Cor. 10. 2. Which heretofore and have not beene corrected by mine admonitions And to all other namely to the whole Church if it connive at other mens sinnes 1 Cor. 5. 2. V. 3. Yee seeke that is to say by reason of your obstinacie you will trie whither Christ whose instrument and Minister I am in words and deeds shall have power to ratifie my threatnings by his judgemânts See 1 Cor. 10. 9. Which to you ward as he hath powerfully established his spiritual kingdome amongst you so can he by vertue of that execute judgment amongst you V. 4. Through weaknesse because that in the humane nature which he had taken upon him hee had subjected himselfe to all kind of miseries and even to death it selfe Hee liveth that is to say hee hath bin raised by the glorious power of God the Father Rom. 6. 4. which is the same power as his own Ioh. 10. 18. and now hee lives in heavenly glory and sheweth that hee lives by divine and miraculous effects For wee also that is to say you may see the example of what I say to you concerning Christ in us the Ministers of his kingdom it is true that wee in our persons doe participate of that first state of misery and death of Christ but in our ministery towards you we can if need bee shew the similitude of his life and strength in effects of divine and celestiall power See 2 Cor. 10. 3 4. In him namely in the communion which we have with him in all his states See Rom. 6. 3. V. 5. Whether you bee for proofe of what I say consider your selves and take notice if so bee you have not quenched the gift of Gods Spirit and are quite forsaken by him what the life and power of Christ dwelling in your hearts by faith is in producing the admirable effects of spirituall life in you Ver. 6. But I trust this examing of your selves may bring you againe to judge riâhtly of us namely that Christ hath not rejected us to be no more iâ ãâã and not to accomplish by us what hee hath begun Or also that we are no false Apostles nor disloyal servants V. 7. Not that we I doe not in this seeke miââ own credit but only Gods glory to your salvation Which being assured let me if any one will behelâ a false Apostle I care not for it V. 8. For we he gives a reason for this his prayer v. 7. as if hee said in so doing you have no reason to feare the power which God hath given me v. 3. 4 for I do not make use of it against the lovers of the Gospel which do voluntarily submit themsâlves unto it but for their edification and profit 2 Cor. 10. ãâã V. 9. For we are he proves that hee did no abuse his power for hee did not imitate the tyrants of the world who doe keepe their people low and in feare for to use their absolute power alwayes for hee contrariwise delighted in nothing more than to see beleevers strong and vigorous in the actions of spirituall life for to have cause to proceed towards them in benignitie and mildnesse as disarmed of that terrible power This also besides what he had desired for them V. 7. Your persection namely that all ãâã be set in a good and orderly state amongst you Or your reunion namely that there may bee no more parties and sects amongst you but that you may all perfectly consent in Christ and in his truth V. 10. To edification namely to a more proper and principall end See upon v. 8. V. 11. Of love the Italian Of charitie namely the Author and approver of it Ver. 14. The communion namely the gift of the spirit common to all the Church whereby all the members thereof are united to Christ their heââ and one with the other as the members of the body are by the soule THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE GALATIANS THE ARGUMENT AFter Saint Paul had founded the Churches of Galatia a Province of the lesser Asia it happened that certain false Doctours had troubled them and had caused many to waver by meanes of a false doctrine namely that to be justified before God it was necessary together with faith in Christ strictly to observe Mosaicall Ceremonies as a part of mans righteousnesse appointed by the Law and to introduce their errour the easilier they had vilified the person and Ministerie of Saint Paul as not having the degree and authoritie of Apostle equall with the rest seeing he had not been called nor chosen by Christ himselfe as the twelve were whose calling was therefore authenticall and undoubted and yet they did still retain the use of those same ceremonies amongst the Iewes though indeed it was by toleration and for a time as things indifferent having lost their ancient sacred character and to an end altogether different from that as those false Apostles did teach Saint Paul therefore watching perpetually for the preservation and advancement of Gods worke which he had begun writes to the Galatians for to set them again into the right way and to confirme them in the truth and at the very first blaming their inconstancie he sheweth that the Gospell cannot varie in its substance which he had preached unto them by divine revelation and by a full Apostolicall authoritie received from God
Christ See upon Rom. 8. 9. V. 20. My earnest expectation the Italian mine intent namely my care Ashamed comming to faile in these tryals against that glorious profession of persevering which I have alwaies professed upon the assurance of Gods invincible power Shall be magnified laying open in me his divine powers and verifying his promises In my body in me whilst I live in this life and in regard of my patience in these bodily afflictions V. 21. For to me he gives a reason of this his hope because that having had no other object nor imployment for his life he should at his death receive the reward for it gayning thereby a glorious and immortall life V. 22. I wot not weighing on the one side mine owne particular profit which would be to be gathered in to mine everlasting rest and on the other side the profit of the Churches which seemes yet to require my presence V. 23. In a strait perplexed and ambiguous between these two thoughts and desires To depart namely to returne to my proper habitation 2 Cor. 5. 6. 8. 9. 2 Tim 4. 6. Or to be set at liberty and freed as from a prison or a keeper V. 25. I know it is likely that the Apostle said this at his first comming to Rome and that then iâ was revealed to him that his life should as yet be prolonged to him as it was for two yeeres Acts 28. 30. at the end of which he was divinely warned that his death was approaching 2 Tim. 4. ãâã Others beleeve that he speaks only according to likelihood by humane discourse and not by any revelation Abide in this world With you in the communion of this life not onely temporall but spirituall also And ioy that being borne up by my presence and ministery your comfort and spirituall joy grounded upon faith in Christ may be confirmed increased V. 26. Your rejoycing the Italian Your boast that you may have the greater cause of rejoycing and glorifying your selves in Gods grace which he communicates unto you by me your Pastor and that you may for a long time boast of having had me to be your Apostle By my comming it is likely that Paul having knowne by revelation that his death was not yet at hand he did from thence by humane discourse gather this consequence that he yet hoped once againe to see the Philippians for it appeares by the following verse that he spake it doubtfully V. 27. In one namely by his power Or in a holy union whereof Gods Spirit is the author and bone Striving standing to all trials assaults and difficulties Jude 3. V. 28. Which is the opposition wherewith they oppose you and the assaults which they give you are unto them a most certaine argument of eternall damnation Of Salvation in that by the community in Christs sufferings and by his Name and Truth they have a certaine pledge of their conformity to his glory and that he is just before God in giving rest to those that are afflicted for his cause 2 Thes. 1. 7. And that for God hath established the foresaid order Or not by your own power but by meanes of Gods grace who bearing you up in your afflictions gives you thereby a certaine argument of the accomplishment of your salvation V. 30. Ye saw he seems to mean the persecution which he suffered at Philippi Act. 16. 22. CHAP. II. Vers. 1. IF there be seeing you have been witnesses of mine affliction and that the communion of Christs members requires that they should enterchangeably comfort themselves through charity and be united together by the same spirit and to have the bowels of affectionate compassion open to one another doe you shew your selves thus godly affected towards me comforting me through your holy concord V. 2. Fulfill ye following that which you have happily begun and continued untill this time V. 5. This mind or affection V. 6. Who being not onely true God coessentiall with his father but also appearing to Angels and men no otherwise but in divine glory and Majesty Thought it not that is to say he was without any usurpation truely equall to God and had his right by nature See John 5. ãâã V. 7. Made himselfe of no the Italian Made himself of nothing that is to say he brought himselfe as it were to nothing hiding his divine glory for a time and abstaining from the use and manifestation of it and contrarywise having âaking upon him humane nature and making himselfe knowne in it Which nature in comparison of God is nothing and in that nature also subjecting himselfe to a most abject and wretched condition The forme namely an apparent quality and condition of a meere servant obedient to his father and subject to his Law John 6. â8 to be judged and rewarded according to the merit of the worke not for favour or for dignity of the person Esa. 53. 11. Gal. 4. 4. subject to worldly power Esa. 49. 7. and wholly devoted to mens benefit and service having no regard of himselfe Matth 20. 28. Rom. 15. 3 8. In the likenesse in all things like unto man excepting sinne Heb. 2. 17. and 4. 15. V. 8. Being found that is to say having shewed himselfe in the world as farre as could be descried by the senses as plain man which is spoken in opposition to that which faith did spiritually judge and see namely that he was the everlasting Son of God 9. Wherefore as he hath made himself subject to the Law so because he had perfectly satisfied it God hath given his humane nature the reward of a glorious life promised by the Law in a most eminent degree correspondent to that of his abasement and by means of this exaltation hath installed him in the glorious possession and administration of his heavenly kingdom in which his divine Majestie which before lay hidden doth shine at full which it expressed by the words following A name that is to say a dignity glory ând power V. 10. That at the to bring all creatures either to a forced or to a voluntary obedience and adoration of this Soveraigne King as trembling to hear him but once named Things in heaven this distinction is either more expresly to comprehend all creatures whatsoever or by the heavenly he means the Angels Hebr. 1. 6. By those on earth men by those under the earth the devils which are abissed in hell Luke 8. 31. 2 Pet. 2. 4. Jude 6. who are also constrained to tremble at the name of Jesus and reverence it see Mark 5. 6. V. 12. Work out the Italian accomplish bend all your endeavours and strength to come to the mark and to the accomplishing of your salvation see 2 Cor. ãâã 1. With fear with holy reverence humility and care V. 13. For it is he gives a reason why they should so imploy themselves namely because their labour shall not be in vaine but Gods grace shall assist them and powerfully cooperate with them See Rom. 6. 13 14.
of which it is said that God resteth himself after he had made an end of creating his works for as aftet that God as one should say did retire himself to the quiet enjoying of himself and of his glory and blessednesse So beleevers being by death freed from the works of this life and from all sinnes and troubles shall live together with God in perfect rest of glory Rev. 14. 13. V. 4. He spake namely God speaking in the Scriptures V. 6. Seeing therefore seeing there is a rest like unto Gods rest and that some must enter into it as it appears by the comparing of those two passages which cannot be done but onely by faith seeing the others were for incredulity excluded out of it God would by David admonish the Church that he had appointed a certain time namely that of the preaching of the Gospell in which he would for the last time and at full propound his promise of eternall rest inviting men to enter into it by faith with threatnings to unbeleevers to banish them from it for ever It remaineth seeing this stands firme and irrevocable by Gods order and that this promise is not yet performed Of unbeleefe or rebellion V. 7. Again besides his old time of patience with the Israelites in the wildernesse In David namely in his Psalms After so long namely after the entring into the land of Canaaâ which was the rest out of which the unbeleevers of those dayes were excluded V. 8. For if he proveth that there is another rest besides the ancient rest in the land of Canaan for if all the promise of Gods rest had been accomplished at the entring into the land of Canaan with Joshua God needed not to have exhorted them by David not to harden themselves against his voice upon pain of being excluded out of his rest into which they were gathered long before V. 9. A rest the Italian ãâã Sabbaths rest namely a spirituall sacâed and divine rest from all works sinnes and troubles of this present life to live wholly to God V. 10. For he he gives a reason why he had called an everlasting rest a Sabbaths rest namely because in it a man obtains a rest like unto Gods rest V. 11. Fall that is to say Perish as anciently the children of Israels bodies fell dead in the wildernesse Numb 14. 29 32. After the same namely in imitation of the same sinne or by such another exemplary punishment V. 12. For to draw away the Hebrews from sinning against Christ that great Prophets word he shews the terrible power of it against Hypocrites and unbeleevers The word he attributes that to Gods Word which belongeth to God himself or to Christ working by it and mortally wounding the unbeleevers and rebellious mans soul by a true feeling of Gods curse and against which there is no defence nor remedy seeing it doth penetrate into all parts of man see Isa. 11. 4. and 49. 2. Revel 1. 16. and 2. 16. and 2 Cor. 2. 16. To the dividing namely so far into man that it divides the very soul c. Figurative termes taken from a well ground and sharpned knife which doth so peece-meal cut out the âarcase of a beast that it pierceth through every joynt be it never so straight or small Now the soul is here represented as a body whose principall parts are the soul that is to say the animall and sensuall part and the Spirit that is to say the intellectuall and rationall part and by these divisions and dismembrings of the inner parts is meant the totall slaying and destruction of the soul. A discerner of the Italian Is the judge of in as much as the conscience being lively touched doth redargue those thoughts and intents in man himself on Gods behalf see Acts 2. 37. and 19. 18 1 Cor. 14. 24. man being not able to shun this judgement neither by flight nor by hiding himself V. 13. Opened unto the Greek word signifieth a body lying upon the ground with its face upward With whom we have the Italian to whom we must give an account or of whom we speak V. 14. That we have seeing we have said Heb. 3. 1. that Christ is the chief Apostle and Priest of the Church as by the first qualitie you have heard how dangerous it is to not beleeve in him or rebell against his word so by the second of Priest consider how profitable and saving it will be for you to cleave unto him by faith perseverance That is passed into namely who after he had fulfilled all parts of his priestly function upon earth is entred into Gods most inward presence there to make intercession for the Church perpetually to the likenesse of the high Priest under the Law who went once a yeer into the Sanctuary Levit. 16. 2. to shew that if Christ hath accomplished his work and doth make the fruit thereof eternall by his intercession man ought also to perform his duty by perseverance if he means to partake of that fruit Our profession the Italian the confession that is to say the profession of Christian faith and religion in words and deeds see Rom. 10. 9 10. V. 15. Which cannot that is incapable of being moved to compassion towards us sinners and afflicted persons to relieve us according to his office either not knowing or having not tried our miseries Heb. 2 18. or wanting power to aid us as it would have been if Christ himself being righteous had not suffered for us unrighteous Tempted that is to say afflicted exercised and tried by all manner of torments and troubles Without sinnâ there being no cause of those evils in him he paying that which he did not owe Psal. 69. 4. Isai. 53. 9. 1 Peâ 3. 18. or without corrupting any of his sufferances by any act of sinne but with a most perfect obedience patience and charity which makes his sufferings meritorious before God to give satisfaction for sinners Others except sin V. 16. Unto the throne that is to say to God proceeding not as an inexorable Judge Psal. 97. ãâã but as a Soveraign Prince appeased and propitious granting his grace and pardon to absolve save and defend CHAP. V. Vers. 1. FOr evâây he proves by all the properâies of a Priest that Christ is one indeed as he had said Hebr. 4. 15. Taken from namely a humane Priest opposite to Christ who is true God vers ãâã and likewise true man vers 7. For men namely to present themselves before God for man with sacrifices and prayers and to be a means to work his peace Gifts the Italian offerings this word set down as different from sacrifices signifies the offering of things that have no life V. 2. Who can have who by the lively feeling which he can have of other mens miseries which he trâeth in himself may be capable of being touched with hearty compassion to relieve them by his sacrifices and prayers inflamed with charity and zeal With infirmity namely with sinne which being
referred to Christ ought to be understood onely of the miseries and punishment of sinne wherewith he hath burthened himself and not of any guilt in him V. 4. And no man that is to say He cannot be a lawfull Priest in the Church unlesse he have his calling from God by the wayes and according to the Laws which he hath appointed V. 5. Christ as he is man he did not put himself into this glorious dignity and office and as he is the Son of God he hath no will separate from the Fathers who is the spring and originall of all things But he the meaning is not that the Sonne hath been made high Priest by these words of Psal. 2. but plainly that he was so made by the everlasting Father described by this circumlocution V. 7. Who namely Christ In the dayes whilest he was yet in the world in the course of his obedience and humiliation living a terrestriall and animall life opposite to the glorious and spirituall state of the celoââiall life see 1 Cor. 15. 44. 2 Cor. 5. 16. When he had this is to shew that the substance of Christs Sacrifice consisteth not wholly in his corporall death but much more in the torments and anguishes of the soul which he in his life time suffered for sinnes of the curse whereof he drank the cup in the unspeakable feeling of Gods wrath and in the inâââable suspension of the sweet influence of Gods love upon his humanity With strong crying he âââth a relation to Christs last agonies and servent prayers which are set down by the Evangelists Uâto him namely to God the Father who might have freed him from the passage to death if his counsell to save the world thereby had not been against it Matth. 26. 33. Mark 14. 36. and likewise could after he was dead according to this said order make him live again by a glorious resurrection Was heard God having according to Christs intention in his prayer strengthned and born him up in his horrible terroââs conflicts and agonie Luke 22. 43. He feared which in Christ was aââer and plain naturall affection apprehending an unspeakable future evill and pain without diffidence vice or excesse V. 8. Learned he that is to say besides what he was in regard of his father by his own nature namely his everlasting Sonne he of his own wil took upon him the new quality of obedient servant Philip. 2. 8 and through divers degrees of sufferings was prepared for the last point of them which was the death of the crosse Or he tried in effect and felt how faâ that obedience did binde him to which he had subjected himself by his office of Mediatour V. 9. Made perfect the Italiâan fully consecrated namely by his death in which he did not onely fulfill all things for us John 19 30. but he himself likewise came to the height of his priestly office having in himself the foundation of the beleevers salvation by his death and by his resurrection all the means to apply it unto them see Luke 13. 32. That obey him by true faith answerable to Gods calling V. 10. Called being after his death resurrection and ascension into Heaven really invested with his full power and his Priestly and Kingly dignity joyntly as Psal. 110. 4. it is said that he was installed in his priesthood sitting already at Gods right hand Psal. 110. 1. After the order of which Priesthood in its singular properties and circumstances Melchisedech was a signe figure and example Now even from this place the Apostle begins to shew in what Christs priesthood was different from the Leviticall which he will begin again to treat of more largely Chap. 7. V. 11. Of whom namely of Christ compared with Melchisedech And hard in regard of your dulnesse and incapacity Dull of hearing Stolid and of a dull apprehension in spirituall things like as for want of exercise the memâers become benummed and stiffe see Matth. 13. 15. V. 12. For the time namely since you were first instructed in Christian Doctrine First principles that is to say the first rudiments and as it were the alphabet of Gods word V. 13. For every one high and profound Doctrine is no fittinger for those who are novices in matters of faith then solid food is for little children for that requires a strength equall and proportionable to apprehend and digest it by meditation wherein a spirituall judgement is necessary confirmed by much use and practice which such novices have not In the word namely in the doctrine of the Gospell whose subject is the true and onely righteousnesse of faith Rom. 1. 17. Or he knoweth âot yet how to ãâã which is the true pure and holy doctrine from that which is not V. ãâã Of full age the Italian accomplished a term signifying ripe age and one that is come to be a compleat man as 1 Cor. 14. 20. or one that is a good proficient in holy matters as 1 Cor. 2. 6. By reason of use by a certaine firme and permanent quality and faculty produced in beleevers by the holy Ghost by reason of a long and continuall practice and study Their senses namely their judgement and understanding CHAP. VI. Vers. 1. LEaving a terme taken from those which runne ãâã at publike sports when they first set ãâã The meaning is advancing ourselves to the utmost of our power beyond those first principles in the understanding of Christian doctrine Unto perfection namely to the highest degree of knowledge feeling and beliefe of these things to which man can attaine in this world beâitting persons who are of full age in the inward and spirituall man Eph. 4. 13. Phil. 3. 15. and by this means to the perfection reserved for the Kingdome of Heaven 1 Cor. 13. 9 10. Not laying againe returning no more as from the beginning to instruct and resolve you in the first grounds of the Christian Catechisme as in a doctrine which you have forgotten and is become unknowne and uncertaine unto you like a building which is wholy ruined and must be built up againe from the foundation Of repentance these are the heads of Christian doctrine which were taught little children and novices in a plaine lowly and rough manner From âedd worâes namely from all actions of man out of Gods grace wherein consists spirituall death who are deprived of the life and light of Gods Spirit are vicious and corrupt and cannot bring forth any fruit of life Rom. 8. 6 13. Heb. 9. 14. V. 2. Of the doctrine namely concerning the signification vertue and use of the Sacrament of Baptisme formeâly administred generally at certaine times Oâ conceââing the more common and necessary arguments of faith upon which were examined those who were baptized being of any growne age Or the fathers who presented their children to be baptized and answered for them upon these questions See upon 1 Pet. 3. 21. Of laying ãâã which was a ceremonie joyned to baptisme for a signe of blessing and consecation
to God Some referre it to an ancient custome of laying on of hands on them who having beene already baptized in their inâancie made confession of their faith when they were come to the age of discretion in âigne of confirmation in their baptisme Eternall judgement when the Sonne of God shall give judgement either to eternall death or life V. 3. This will we doe I hope with Gods grace and help we shal all doe so V. 4. For it is he gives a ãâã of the exhortation of the verâââ shewing that through the neglect and contempt of putting ones selfe forward in the faith man by little and little wil lose it altogether and will let the gift of the Holy Ghost be altogether extinguished and fall into universall ãâã which is a sinne to death and ãâ¦ã Enlighâned by Gods Word and by some âeame of the holy Ghost which notwithstanding through their vice hath not peâââârated so farre as to transforme them and regenerate them wholly to the divine image as the elect are 2 Cor. 3. 18. 2 Pet. 2. 20 21. Have tasted have felt some transitory comfort peace and joy of Gods grace offered by the Gospel and received of them by a certaine shadow of faith for a time Matth. 13. â1 John 5. 35. Of the holy Ghost of which all those that are lawfully baptized doe receive some gift according to Christs poâiâe Matth. 3. 11. Acts 2. 38. seeing that no man without it can say Jesus is the Lord 1 Cor. 12. 3. but the Elect onely receive that of true and entire regeneration V. 5. Have ââsted have had a sleight and superficiâll participation of it with some delight but have noâ wholly digested it noâ are fully nourished and ãâã with it The good namely the sweet and saving promises of grace in Christ oppoâite to the words of the Law which to a sinfull man are a ministery of death Rom 4. 15. 2 Cor. 3. 7 9. The powers the wonders and the glorious power of Christs spirituall raigne the time of which before his comming was called the World to come Heb. 2. 5. V. 6. Full away not by some particular sin of humane frailty but by an intire volââtary apostaâie and renouncing of the faith doe returne to the state of spiritual death and totall separation from God as they were before their vocation See Jude 12. Seeing they he shewes the impossibility of such apostata's repentance for they killing Christ maliciously and with an igâominous contempt as oââe shoulâ say who began to live in them by his Spirit ãâã ãâã 20. 4. 19. doe make themselves accessary of Judaâ and the Jewes sinne which crucified Christ which misdeed was by the Lord himselfe declared to be irremissible Matth 26. 24. John 8. 21. 17. 12. To open shame for this spirituall death hath this resemblance with Christs Crosse that as it was accompanied with the dârâsion and scoâne of his enemies so in the other the apostate doth expose Christ to the divels ignominy as having overcome him and driven him out of his possession V. 7. For the earth as the earth which is well âaâured and watered with raine is answerable thereunto by ãâã with good plants and the more it is bettered by art and care the more fruitfull it is made by Gods blessing And contrarywise that whose boldnesse makes the labour which is taken about it to prove vaine and the raine that fals upon it to doe no good is at the last forsaken as âesperate Land and becomes either a horrid and accursed Wildernesse condemned to perpetuall drought or the plants which grow upon it are consumed by the fire being good for nothing else So man that is manured by Gods Word and watered by the gifts of his Spirit if he doe beare fruits of regeneration receiveth confirmation and encreâses of Gods graces And if he doe the contrary God doth reject him and takes away his gifts from him and doth reserve him for everlasting punishment Matth. 25. 29 30. V. 8. Is rejected is desperate in its malignity ând abandoned as of no value V. 9. That accompanie namely by which one doth assuredly come to salvation which make no interruption in the course of meanes thereunto and are as in the linke and seâuel thereof V. 10. For God that is to say the hope which I have of you is founded upon God who according to the truth of his promises will reward your first workes with the confirmation and encrease of his grace and vertue to keepe you from this danger and to accomplish your salvation See Phâl ãâã 12 13. Your worke namely all your good workes brought forth by the root of a true and lively faith Toward ãâã name namely towards himselfe in the person of those who call upon his Name and for the love of him see Matth. 10. 41 42. 25. 40. V. 11. Tâ the full the meaning is that as they have begun so they should pââsevere unto the end that they may be fully assured and confirmed in the hope of eternall goodâ V. 12. Of them namely of constant beleevers who by faith have been made the children of God and in this quality have obtained the heavenly inheritance by means of perseverance V. 13. For wâen he proveth by Abrahams example who was the father of all beleevers and the depositary of the promises of grace that they are indeed most firm but yet that the accomplishment of them is obtained by faith and patience See Rom. 4. ãâã 18. Gal. 3 7 9. V. 15. He obtained namely he is come to the heavenly inheritance by the righteousnesse of faith which is the true blessing of God Gal. 3. 6 8. and God hath endlesly encreased his spiritually progeny Rom. 4. 13 18. of which things the temporall blessings promised him by God were but onely figures V. 16. For men he sheweth that Abrahams faith could not be frustrat of its expectation being grounded upon Gods promises confirmed by an oath to which if there be credit given amongst men because God is called as a witnesse and a Judge how much more ought we to beleeve it when it is made use of by God himselfe from whom depends the vertue of all oathes For confirmation namely an oath being taken for a sufficient proofe in a doubtfull and an unknowne case upon which the Judge groundeth his judgement V. 17. More abundantly besides his Word and promiseâ Unto the âeires namely to his spirituall children comprehended in Abrahams holy posterity according to the faith who were also to be heires of the everlasting goods as Abraham was see Rom. 4. 16. Confirmed it bound himselfe and gave assurance thereof by himselfe Or made use of an oath therein V. 18. By two namely by the word and the oath Who have sâed who have âââely forsaken the world and the rest of our Nation Actâ 2 40. to come into the Church as a place of safety as Abraham came out of his Countrey and from his kindred V. 19. As an
might be re-admitted to the communion of holy things Numb 19. 11 13 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation which is called carnal in opposition to Christs spiritual expiation See verse 10. V. 14. Through the The consideration of his Deitie concurring in his sacrifice 1 Tim. 3. 16. 1 Pet. 3. 18. that by vertue of his persons soveraigne dignitie he might give an efficacie of infinite value to the sacrifice of his Humanitie See Acts 20. 28. Without spot this is the second foundation of the vertue of the sacrifice besides his Deitie namely the innocencie and perfect obedience of Christ being man to which two we must adde the third which is Gods order and vocation which makes Christ relative and communicable to all his believers Purge shall cause you to be absolved from sin by the imputing of his righteousnesse and satsfaction by meanes whereof you shall receive the Spirit of sanctification and shall be able to serve Him in newnesse of life Rom. 6. 3 4 5. V. 15. For this cause seeing that Christ by his death hath fulfilled his Priesthood and that the end of every Priest is to be a Mediatour of peace and covenant between God and men it followeth that He is truely a Mediatour of the nevv covenant Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified but onely by the death of the suretie to give satisfaction to Gods justice is also called a Testament for the Greek word may signifie either Covenant or Testament That by meanes the end of this his Office is the Churches eternal salvation which Church is composed of men effectually called to the participation of Gods grace through the Redemption by Christs bloud Of the transgressions namely of the sinnes of all mankinde who were left without any remedie of true expiation even for Gods people themselves Acts 13. 39. Rom. 3. 25. which must be understood without Christ and faith in Him being promised for by this meanes believers of all ages have been reconciled to God by vertue of his satisfaction which was alwayes as present with God The promise namely the everlasting inheritance which was promised V. 16. For where He proves by the nature of this covenant which hath many things like unto a testamentarie disposition that it was necessary that Christ should diâ that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testaâor is dead for before his death he may alter his wiâl at any time so long as he is alive V. 18. Whereupon He proves by the ancâânt covenant which was a figure of the new that there can be no covenant of God with man but by the meanes of satisfaction for sin by death which was represented by that bloud of beasts Was dedicated namely the first solemne establishment of it V. 19. According to the following Gods expresse command to Moses Exod. 20. 22. and 21. 1. Took the the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie and of the Tabernacle Lev. 16. 14. with the first powring out of the bloud set down Exod. 24. 5 6. With water this is not specified in Moses but may be gathered by similitude and analogie by Lev. 14. 6. 51. The book this likewise is not set down in Moses but the holy Ghost revealed it to the Apostle and hereby seemes to be signified that Gods covenant was not onely founded upon the Law but likewise upon the satisfaction which should be given by Christ and that it was figured by the bloud seeing the book was like the bond and the sprinkling like the acquittance see Col. 2. 14. V. 20. Which God namely which God hath commanded or hath appointed with you V. 21. The Tabernacle He sheweth that the meaning is that by that onely meanes of Christs bloud the Law of God is satisfied and his wrath appeased which was pointed at by the sprinkling of the bloud upon the book and the conscience of the people was purified which was represented by the sprinkling upon the people and so all the service which they did to God after that was acceptable to God the spring of uncleannesse namely sin being taken away which was figured by the sprinkling of the Tabernacle and all the utensils belonging to the outward service of it V. 22. Is no remission the Sacrament and ordinary Signe of all purging of sin and ceremoniall uncleannesses according to the Law is the sprinkling of bloud see Lev. 17. 11. V. 23. Necessary namely by the expresse command of the Law and by the continuall and unavoidable uncleannesses of the people Lev. 16. 16. The heavenly things Heaven though clean from all pollution of sin is said to be purified by Christs bloud because that by vertue thereof it is not onely the most noble part of the world and the treasure of all earthly blessings but is consecrated to be as it were the open Temple of spirituall service whither the Church carrieth its prayers vowes thankes-givings faith and hope With better sacrifices not that there were divers sacrifices as formerly but because Christs onely sacrifice under the New Testament is in stead of the severall ones in the Old Testament V. 24. Of the true namely of the heavenly in which is the truth and realitie of all ancient figures Heb. 8. 2. and 9. 8 12. V. 25. Of others that was none of their own V. 26. For then the meaning is if the reiteration of Christs sacrifice were necessary for future times the same reason would likewise prevail for times past seeing we must suppose that all believers sinnes in all ages have been purged by vertue of Christs onely sacrifice present to God and to their faith and if it was effectual before it was fulfilled much more ought it to be esteemed such after it is fulfilled To put away to blot out the fault and cancell the bond as concerning punishment before Gods judgement and likewise to destroy and mortifie the strength of it in his members V. 27. And as it is Gods ordinary Law is that man should once die after which death followeth his everlasting judgement either to life or to death so Christs sacrifice being accomplished by his death it followeth that he hath once onely offered himselfe and that upon this death God hath pronounced the sentence of absolution for all his elect V. 28. To bear to take their bond and condemnation off from them and lay it upon himselfe and bear it upon the crosse Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that A frequent description of true believers who live in a perpetuall desire and hope of Christs blessed comming Rom. 8. 25. 2 Tim. 4. 8. Without sin being no more loaden with mens sinnes for to satisfie for them as he was at his first comming 2 Cor. 5. 21. but onely to bring believers into the possession of the acquired salvation CHAP. X. Vers. 1. THe Law By the
covenant and true service Deut. 17. ãâã 6. V. 29. Tââdden under foot that is to say scornfully contemned and through pride defamed him And hath counted shall have made no more account of Christs blood upon which our reconciliation with God is founded then if it were the blood of some ordinary person yea of some wicked and guiltie one He was by an outward calling into the body of the Church by Baptisme 1 Cor. 7. 14. and likewise by some beginnings and motions of inward regeneration which by his own malignity is not come to its perfection Done despite by secret or open blasphemies with thoughts deeds and words against Gods truth which hath been revealed unto him and the certainty whereof hath been sealed in his heart by the holy Ghost Of grace conferred upon beleevers through Gods fatherly grace and whose proper effect is to breed and confirm the lively feeling of Gods grace in the hearts of his children see Zech. 12. 10. V. 32. âall to remembrance now he doth encourage them to constancy and patience in afflictions which were the cause of many mens apostacie the meaning is Persevere as you have begun And if in the beginning of your conversion you have shewed so much vertue a great shame it would be to fail now after you have gotten so much knowledge and experience and do not now by back sliding lose the fruit of your former labours which is promised to none but such as persevere to the end Gal. 3. 4. ãâã John 8. Illuminated that is to say Baptized so Baptisme was anciently called Illumination because that with it was conferred the gift of the holy Ghost which in an instant did illuminate the understanding of those who were baptized being of a competent age faith and knowledge Acts 2. 38. and 8. 12 17. V. 33. Whilest ye became joyning your selves by open profession and by all duties of communion with those that were afflicted in their own persons So used namely that were disquieted and troubled in the same kinde V. 35. Your confidence the Italian Your freedom that is to say Your free and couragious profession of the Gospel which is as it were the buckler of the soule Ephes. 6. 16. and it should seem the Apostle hath a relation to the ignominious degradation of the Souldier amongst the Romans that threw away his shield V. 36. The promise namely the everlasting life and glory which hath been promised us V. 37. He that namely Christ. Will not âârry beyond the time which God hath prefixed and beyond the time as shall be necessary for the Church V. 38. The just see upon Heb. 24. Draw back if he departs from his beleef in ãâã if he becomes carelesse or disloyall in following my vocation The Apostle followeth the Greek translation somewhat different from the Hebrew ãâã V. 39. To the saving the Italian to make ãâã of to save our soule with losse of all the rest see Matth. 16. 26. CHAP. XI Vers. 1. IS the he makes things which are hoped for and consequently are absent and ãâã off Rom. 8. 24. to be by apprehension of faith as already existent and reall The evidence an infallible argument and means of certainty and invariable perswasion V. 2. For by it he gives a reason of the first property of faith to seale Gods promises in mans heart by the example of the Fathers before Christs comming who by faith did apprehend Christ and his ben ãâ¦ã as already present and in regard of that are commended in Scripture as beleevers and children of God and righteous and thereby are acknowledged to be worthy to receive the promises wherefore if faith have had this vertue before Christ it doth much more retaine it after his comming in the flesh as well in regard of the things which he hath already done as of those things which he shall hereafter perform for their salvation V. 3. Through faith he touches the other propertie of faith in the firme perswasion of the truth of things whereof neither sense nor discourse of reason can give any sound impression such as the creation of the world is The worlds the Italian the ages that is to say the world see upon Heb. 1. 2. By the word of nothing by the onely omnipotency and will of God Of things of any pre-existent matter or beginning but of nothing which is beyond all naturall understanding V. 4. By faith Abels faith made his sacrifice acceptable to God as want thereof made Cains to be rejected now this sacrifice of Abels had two ends the one to be a Sacrament of expiation promised to Adam in Christ the other to be an act of worship and of acknowledgement towards God Abel by his lively faith in Gods promises made the Sacrament effectuall which otherwise would have been but a dead Ceremonie and by meanes of the same faith being in Gods favour and justified and regenerate his service was also acceptable as the fruit of a good tree He obtained witnesse in so much as it is said in that place that God regarded Abel that is to say accepted and approved of him as holy and righteous not for his own worth and merit as appeared by his Sacrament of propitiation but by vertue of the onely righteousnesse of all ages residing in Christ and apprehended by faith Te ãâ¦ã ing being it is also said that God respected his offering By it that is to say Having through faith been the childe of God in his life time God shewed after his death that his favour towards him did yet last being it is said Gen. 4. 10. that Abels blood cried unto the Lord as calling him to be judge which ought not onely be understood for revenge against Cain but also in retribution of life to Abel being that Gods justice sheweth it self to be Almighty and most perfect not onely in punishing the offender as mens justice doth but also in restoring the innocent to life and giving him a reward So in Abel is declared the effect of faith in assuring the beleever of Gods present grace and of his life and glory to come V. 5. By faith Enoch having firmly by faith apprehended Gods promises in the Messias was also set down for an example of the end of faith which is to be translated out of this naturall and corruptible life into the heavenly and immortall life 1 Cor. 15. 51. That he should not that he should not die a naturall death by the dissolution of his body but by a neer and sudden change of qualities 1 Thess. 4. 17. This singularity in Enoch was a signe of the true use of the death of Gods children which is but onely to put off the old earthly qualities and in this manner to dispose them to put on the new heavenly ones 2 Cor. 5. 2. 4 For before he gives a reason why he hath attributed this transportation to faith namely because God having by means of faith adopted him in grace to be his Sonne did likewise give him
a Sons inheritance V. 6. Without faith because it is the onely means appointed by God to receive his grace in Christ who onely hath made peace with God For he he proves that no man is pleasing to God without faith because that to be in his favour is no work of man but Gods benefit Now the benefit is unprofitable unlesse it be received and this cannot be received but onely by faith John 1. 12. That commeth to namely this he that desires to be in Gods favour and covenant is partaker of his blessing That he is this is the first part of faith which consists in the understanding and knowledge and being alone is but an historicall faith and of bare notice which is also common with the Devils James 2. 19. And that he is namely that he will really fulfill the promises which he hath made of everlasting goods to them that enter into this covenant with him And this is the other part of faith consisting in the apprehension and singular application of the promise of grace to the beleever which is here called reward and recompence V. 7. By faith in this example and the following are declared the effects of certain particular promises and words of God as essaies and trialls of faith to the generall ones of his grace in Christ upon which also these particular ones were fastned as the branches upon the stock Moved with that is to say His beleefe that he gave to the âidings of the deluge caused him to yeeld through a pious and obedient fear unto the onely means of saving himself which was propounded unto him by the Aâk which was a figure of Christ the onely means of eternall salvation and object of the justifying âaith 1 Pet. 3. 21 He condemned not onely by his preaching 2 Pet. 2. 5. but also by building the Aâk he warned the men of that age to be converted in time which they refusing to do were made inexcusable and their rebellion was aggravated And became that is to say That benefit ought not to be taken in a carnall sense as if he had received nothing else from God but his bodily deliverance for he together with that received the gift of eternall salvation as Sonne of God by right of inheritance promised to the righteousnesse of faith Gen. 6. 8 9. Rom. 4. 13. Or by faith he received the gift of Christs righteousnesse which God bestoweth upon his children and by vertue of it all his other goods V. 9. By faith being encouraged and born up by faith in the promise of life and heavenly glory for a pledge whereof the land of Canaan was given him he suffered all the troubles of such a long pilgrimage With Isaac as those Patriarches did likewise after Abrahams death V. 10. A city namely Heaven a firme and everlasting habitation for all beleevers opposite to those moveable and ambulatory habitations of the Patriaches see Heb. 13. 14. Rev. 21. 2 10. V. 11. Through faith that is to say By means of Sarahs faith God wrought that miracle upon her according to Gods ordinary proceeding in his works of grace which is to present the promise of a benefit to a man before he gives him the full effect of it and if he by faith receives the promise into his heart like seed then at the appointed time he enjoyes the benefit otherwise he is deservedly deprived of it see Matth. 13. 5â Marke 6 5. and 9. 23. V. 13. In faith to shew that the faith of those Fathers had not onely earthly goods for its object he declares that they died and never were put in possession of the promised Land whereupon we must conclude either that their faith was vaine or that Gods promise did extend it selfe to the everlasting goods into the possession of which they entered by death Seen them with the eye of the Spirit which is faith v. 27. Embraced them the Italian Saluted them that is to say having had a short and transitory fruition of the Land of Canaan as of a person which one saluteth from afar off or as one goeth by V. 14. For they that is to say those fathers protesting that they were pilgrimes even when they were in the Land of Canaan did declare that was not their true Countrey and if they meant the ancient Countrey of Chaldea from whence they were come they did in vaine labour to seeke after it seeing they might quickly and easily returne unto it And therefore we must conclude that their ayme was at the heavenly Countrey to which they could not come but onely by death V. 16. Wherefore God if their faith had ended with this life by their death they had perished all together and it had been an unworthy thing for God to have been called their God after their death as he is Exod. 3. 6. But because after their death they lived in heavenly glory it is a thing no way unbeseeming Gods Majesty See Matth. 22. 32. V. 17. By faith not onely by it overcomming all naturall affections contrary to this obedience but even assuring himselfe against all sence and reason that Isaac though offered in a holocauste could not perish irrevocably seeing that according to Gods promise the holy Seed was to be preserved in him and the Messias at the last was to come of him That had received that is to say had embraced them by a lively faith resting wholy upon them The promises of being head and stemme of the blessed seed by Isaac and his posterity V. 19. From whence the meaning is that Isaacs deliverance was a figure of the resurrection in respect of Abraham who in his owne conceipt did already account him as dead and had overcome all the griefe and naturall motions for him as if he had been already dead V. 20. By faith that is to say lively apprehending Gods generall promises he did by his blessing dispose of the promised goods as if he had already had them in possession and by beleeving the particular declaration which God had made to preferre the younger to the elder Gen. 25. 2â he gave Jacob that blessing Gen. 27. 28. 28. 4. which importeth the continuance of the blessed race and of Gods covenant V. 21. By faith in this blessing of Josephs children Jacob exercised his faith because that thereby he made them partakers of the spirituall goods promised to the holy Seed into which he incorporated them as his owne children Gen. 48. 16 20. and of the temporall goods which were the figure thereof such as the Land of Canaan was though the first goods were not yet sensible and the other not as yet present Now the Apostle makes mention of the blessing of these children of Joseph rather then of the rest of Jacobs children because that they were borne in Egypt of an Egyptian mother and were rich and powerfull and yet Jacob laying aside all those false goods he turns his mind in their behalf to the goods belonging to the holy Seed whereunto he doth
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 oâhers 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
consists true righteousnesse and justice which contrariwise is performed with mildnesse and patience c. V. 21. Wherefore This is a second consequence drawn from Verse 18. The meaning is that likewise also because God hath regenerated us let us put off all vices even as little children that are newly borne are washed and cleansed from the pollutions which they brought from their mothers wombe Receive Give it more way authority and absolute command over you Ingrafted which God hath not onely outwardly propounded unto you but hath also rooted it in your heart by his Spirit to live and operate in it see Jer. 31. 31. V. 22. Doers True and real observers in heart and in effect in faith and obedience V. 23. If any that is to say for want of will and zeal to performe Gods Word the knowledge of it becomes unprofitable to salvation making no lively impression but serving onely to represent its own deformitie and contrarietie unto the conscience and that so sleightly that man is not thereby brought to Repentance V. 25. Who so looketh that is to say hath by a deep meditation and lively Faith taken hold of Gods Word to be by it changed into the same image 2 Cor. 3. 18. Law He calleth the Gospel so which containeth the accomplishment of what the ancient Law had but onely begun that is to say Christs perfect righteousnâsse by which all believers are freed from the curse and from death and also teacheth and by the power of the Spirit worketh the true perfection of an holy life consisting in a continuall Regeneration to Gods Image by which the believer serves God with a free will and is no more subject to the devil nor sin see Rom. 8. 2. Gal. 4. 22 31. A doâr by Faith which is the first worke of the Gospel John 6. 29. 1 John 3. 23. and the foundation and root of all the rest then by new obedience and holinesse of life V. 26. Seem to be or thinkes to be Deceiveth doth falsly deceive and flatter himselfe by this vain shew of pietie V. 27. Is this that is to say is alwayes joyned with true charitie and holinesse and by these vertues sheweth what it is To visit under this kinde are contained all the duties of Christian charitie CHAP. II. Vers. 1. HAve not Let not carnal respects darken the sound judgement of your Faith but that you retain a true feeling of Christs spiritual glorie in him and in his members and honour the Head in them of what condition soevet they be take heed of despising any one and especially such as Christ hath raised higher in the honour of true Christian vertues Others translate it have not the Faith of our Lord Jesus Christ with respect of persons V. 2. Assemblie namely in your holy and Ecclesiastical Assemblie V. 4. Are yee not then partial the Italian Have yee not made a difference that is to say do not you shew that instead of being sound in the judgement which you ought to give of persons belonging to the Church according to their spiritual qualities without any other respects you are dazled and busied after the worldly lustre Of evill Whose onely intention is not uprightnesse but do counterpoise it with other perverse respects by which they suffer themselves to be transported V. 5. Chosen doth he not for the most part call the poor to his knowledge and grace rather than the rich and great ones and even amongst believers doth he not bestow most spiritual graces upon those who are needie of temporal goods V. 6. Do not This may be understood either of the enemies of the Gospel who might sometimes either through curiositie or upon some other occasion come into the Christians Assemblies or of rich men that were Christians by profession and committed such violences which were much used amongst those who were powerfull in the world Draw you raising unjust suites against you V. 7. Blaspheme If this be understood of Christians the meaning is that they give occasion of blaspheming Christs Name by their excesses see Rom. 2. 24. By the which from whence you take and bear the sacred and glorious Name of Christians V. 8. If ye fulfill the Italian if ye truly fulfill if in your honouring those which do you wrong your onely aime is to observe Gods Law and to love your neighbour in general you doe a good and holy worke but if you have any carnal respects therein it is no longer a charitie but flatterie or some such like vice and if it be joyned with contempt of the poor it is partialitie and want of equal charitie The royall that is to say Gods soveraigne and supreme Law opposite to all lawes of men who are but onely ministers V. 10. For whosoever he proves that they do transgresse the Law as he had said âhough it seemed to be but in the least point Guiâty according to the rigour of the Law he is subject to condemnation as well as if he had broken all the Commandments one by one for the Law is but an indivisible total and requires perfect obedience in each part Deut. 27. 26. and the same Majestie of God is contemned in one onely sin as well as in all and the breach of one precept proceeds from the same cause as the breach of all namely for want of loving God and from mans corruptnesse V. 12. By the Law of that is to say by the Gospel which indeed freeth mens consciences from the curse and from the terrours of the Law but yet bindeth them to a new obedience especially in what belongeth to charitie see 1 Cor. 9. 21. Gal. 2. 19. V. 13. Rejoyceth the Italian glorieth that is to say this mercifull affection in a Christian is a certain pledge of the mercie which he shall obtain at Gods judgement whereupon he confides and triumphs against all terrours and temptations V. 14. A man say that is to say if he boast himselfe and make an outward profession of a shadow or shew of faith and not of a true and lively faith which is inseparable from good workes because that by it the believer is united to Christ and Christ by it dwelleth in his heart Ephes. 3. 17. and regenerates and sanctifies him by hâs Spirit Rom. 8. 9. V. 15. If a brother As charitie in words vvithout effects is but a false maske so is Faith vvithout Workes likevvise V. 17. Faith namely the bare knovvledge and profession of the true God and of Christ opposite to heathenish and Jevvish superstitions c. vers 19 and yet not joyned vvith a lively persvvasion of Gods grace in Christ and vvith a true union vvith him vvhich alvvayes brings forth a fervent charitie towards him Luke 7. 47. and makes Christ live in the believer by his Spirit Gal. 2. 20. V. 18. Yea a man This hypocritical Faith is not onely dead in it selfe but may also be known to be such by comparing it to a believers lively and active Faith so that the
is inward and knowne by God onely see Psal. 45. 13. Is not corruptible opposite to the corruptible ornaments of the body V. 6. Not afraid growing confident in God that following your vocation he will preserve you from all trouble and danger which you might feare from your unbeleeving husbands V. 7. According to the Italian discreetly or according to knowledge being the husband ought by right to be more understanding then the woman Or according as you are enlightned in the will of God by the Gospell Honour namely a certaine respect with a circumspectnesse to not offend contemne or reject them by reason of their naturall infirmities The weaker vessell the Scripture calls all men vessels in regard of their body and calling c. 1 Thes. 4. 4. 2 Tim 2. 20. Heires together namely with the women who in Christ are partakers of the same benefit of Gods grace and of the right to everlasting life see 1 Cor. 11. 11. Be not as well by the passion of wrath as by dissension whereas prayer ought to proceed from a quiet spirit and requires the consent of hearts and forgivenesse of offences see Matth. 5. 23 24. and 6. 14 15. 18 19. V. 9. Thereunto namely to endure afflictions patiently 1 Thes. 3. 3. 1 Pet. 2. 21. Or to performe Christs command Matth. 6. 14 15 and to imitate his example 1 Pet. 2. 23. V. 13. That will harme you there is no better nor more secure way for to mitigate the hearts of them that would injure one then meere goodnesse nor any better defence then innocency and if notwithstanding this a man doe receive any injury it is no more a true evill but a triall and exercise which proves to be for a mans praise and salvation V. 14. Of their terrour namely with a carnall feare of worldly men your persecuâets which without faith takes away the understanding and deprives man of all good advice and counsell V. 15. Sanctifie that is to say give glory to him truely and heartily considing in his grace power and promise see Isa. 8. 13. And feare namely holy modesty and humility V. 16. Falsely accuse or trouble In Christ namely the Christian conversation of such men as being by faith united to Christ doe live and are governed by his Spirit V. 17. It is better this is said because that mans understanding is more impatient at undeserved then at deserved evils V. 18. Christ also who is the most perfect example and in being conformable to whom consists the supreame vertue and happinesse 1 Pet. 2. 21. Bring us that is to say should reconcile us and rejoyne us to him againe and should give us enterance into his glory Heb. 2. 10. Put to death the Italian mortified that is to say overcome with evils and afterwards really dead according to his humane nature which he had taken upon him in his passible and mortall condition but risen again from the dead by vertue of his divine nature here called spirit as Rom 1. 4. 1 Tim 3. 16. V. 19 By which the Italian in which namely in which divine nature he did formerly manifest himselfe to the world in the daies of Noah who was by his Spirit driven and inspired to preach repentance Heb. 11. 7. 2 Pet. 2. 5. as all the Prophets spake by Christs Spirit 1 Pet. 1. 11. Now St. Peters meaning seemes to be that though Christ were at all times the great Prophet of the Church yet the greatest part of the world was incredulous and rebellious to him as it appeared more expressely and generally in Noahs time and therefore it ought not to seeme strange if the same thing happeneth under the Gospell but then salvation is likewise onely for beleevers and perdition for all the rest of the unbeleeving world as it happened at that time He went a figurative kind of speech because Gods glorious abode is in Heaven and from thence he is said to come and descend when he manifests himselfe to the world by some singular operation Preached that is to say he caused Noah to preach Unto the Spirits namely to the men of that age whose soules are now in the infernall prisons imprisoned as it were there against the day of judgement see 2 Pet. 2. 4. V. 20. Soules that is to say persons By water the Italian By meanes of the water that is to say the water which drowned all the world carrying and bearing up the Arke V. 21. The like figure that is to say Noahs saving by meanes of the Arke in the middle of the deluge may be taken for a figure of the beleevers salvation out of the abisse of everlasting death which swalloweth up all the world and from whence they are delivered by vertue of Christs resuriection applyed and sealed unto them by baptisme see upon 1 Cor. 10. 2. Not the putting away that is to say not this corporall washing which is used in the action of outward baptisme which is of no efficacy for the soule of it selfe but the inward action wrought by the power of the Holy Ghost whereby the beleevers conscience is in a manner eased loosed and purified so that it being tried and questioned before God it answeres and witnesseth to it selfe by the holy Ghost pardon grace and peace Rom. 8. 16. 1 Cor. 2. 12. which is the foundation earnest and beginning of everlasting salvation By the resurrection by which Christ being come out of the abisse of death brings his members after him into everlasting life see John 12. 32. 1 Cor 15. 21 22. CHAP. IV Vers. 1. CHrist as he had said chap. 3. 1â The meaning is seeing Christ hath suffered death and passion for us of which no man partakes by faith to justification and purging unlesse he have a spirituall conformity with him in mortifying of the old man and vivifying of the new one Rom. 63. 4. looke that you firmely propound unto your selves to imitate him and that shall be unto you in stead of Armour or defence against any assault or temptation see Rom. 6. 6 7. 7. 6. Gal. 2. 20. 5. 24. He that hath that is to say the true Christian that hath been crucified with Christ in what concerned his old man or naturall corruption Hath ceased that is to say sinne raigneth no more in him to cause him to make a continuall practice of it with a kinde of habit and delight though indeed it doth yet dwell and warre within him so that he cannot choose but as yet commit some act of it through weaknesse or at unawares see Rom. 6. 12 14. and 7. 18 23. 1 John 3. 6 9. and 5. 18. V. 2. In the flesh namely in this mortall life Gal. 2. 20. To the lusts devoting his life and actions there unto like to a servant busied altogether in his masters businesses Or in such sort that you be as it were living instruments of sinne to fulfill the desires and inclinations thereof and be wholly possessed by it V. 3. May suffice
indeterminable eternity of the Sonne of God equall with the Father in essence and glory vers 4. V. 9. Patience the Italian sufferance which he commands and brings forth in those who are his by his Spirit to his own likenesse see 2 Cor. 15. Others in the patient expecting of Christ. Patmos an Iland in the Archipelagâ in these dayes by some called Palmosa into which Saint John was conâined by Domitian the Emperour for the Gospel and the preaching thereof V. 10. In the Spirit that is to say In an extasie and rapture of minde in which all the senses were suspended and bound up by a supernaturall power and the understanding fixed and raised up to the contemplation of divine objects represented in the vision see Ezech. 11. 24. On the Lords day the Italian that is to say The day of the Lord So was the first day of the week called even from the Apostles time because that day the Lord was risen whereupon it was consecrated to exercises of piety in stead of the Sabbath see Acts 20. 7. 1 Cor. 16. 2. V. 12. I turned namely in vision The voyce namely him from whom it proceeded V. 13. Unto the Sonne the Italian unto a Sonne that is to say unto a man Dan. 7. 13. and 10. 1â Revel 14. 14. and was Christ himself Revel 2. 18. who in vision shewed to Saint Iohn a likenesse of his humanity which is resident in Heaven V. 15. His feet see the explication of this upon Cant. 5. 15. Ezech. 1. 7. Dan. 10. 6. Fine brasse the Italian Calcolibano that is to say a kinde of most fine and bright brasse see Ezech. 1. 4. V. 16. Sword a figure of the most effectuall and penetrant power of Gods word in the destroying of his enemies and overcomming the world V. 18. Amen that is to say This is an everlasting truth which every one ought to acknowledge and worship The keyes namely the absolute power over these things to condemn unto them and to free from them at my pleasure V. 20. Are that is to say do signifie and represent The Angels that is to say the Bishops or the chiefe ministers honoured sometimes in Scripture with this title by reason of the resemblance of theirs and the Angels office concerning beleevers salvations see Eccles. 5. 6. Mal. 3. 1. The seven by which are meant the particular Churches because the Lord hath set in them the gift of his Spirit which is in stead of oil and faith which is in stead of fire to carry and hold up before all men the lamp of truth and knowledge of God and make it to shine before the eyes of the world by works see Zech. 4. ãâã Matth. 5. 15. Philip. 2. 15. CHAP. II. Vers. 1. THe Angel that is to say The Pastor or Bishop under whose person ought to be understood the whole Church That holdeth who is the soveraign Lord and master of all the Pastors who have no authority but from him who onely doth establish them and likewise can depose them according to their works Who walketh that is alwayes present and working in his Church in the power of his Spirit to preserve the light of his power and the oil of his grace in it as anciently the Priestâ had the charge of the great Candlestick to make it clean and keep the lamps lighted in it all the night see Exod. 27. 20. and 30. 8. Levit. 24. 3. V. 3. Hast born the Italian hast born the burden namely those sufferings and that yoke which I have laid upon thee V. 5. Will reâââve that is to say I will deprive thee of every qualitie title and property of a Church transporting my grace and truth elsewhere Matth. 21. 21 41 43. V. 6. Nicolaitans most ancient hereticks who permitted the community of women and eating of idols sacrifices it is thought the name came from Nicolas a Deacon Actâ 6. 5. and that the heresie was grounded upon an act and saying of his misunderstood if Histories be true V. 7. That overcommeth that is to say that perseveres unto the end against all assaules and temptations by a lively faith in me Will I give that is to say I will cause them to enjoy the everlasting goods of my glory Figurative termes taken from the earthly Paradiâe Gen. 2. 8 9. see Revel 22. 2 14. Paradice see Luke 23. 43. V. 9. Rich namely in spirituall goods see Luke 12. 21. James 2. 5. The blasphemie or sâanders and calumâies And are not are not the true people of God in Spirit and faith John 8. 39. 44. Rom. 2. 28. and 9. 6. V. 10. Dayes some take these dayes for yeers as Dan. 9. 24. V. 11. Second death which is the everlasting and totall separation of the whole man from God and from his life to be abyssed into everlasting torments after the corporall death V. 13. Where Sataâs namely where he reigns powerfully be it by false religion or by wickednesse of life or by persecution of the Gospell My name namely the pure profession of my Gospel in which I have fully manifested my self V. 15. Nicolaitans who by such decâits did lead Christians astray 2 Pet. 2. 18. V. 16. Will fight that is to say I will destroy them by my judgements pronounced by my mouth and executed by my power and withall imprinting the feeling of their condemnation in their hearts by my word V. 17. Will I give that is to say I will cause him to enjoy the everlasting goods of my heavenly kingdom teaâms taken from the Manna which was kept in the Sanctuary Exod. 16. 32 33. Psal. 65. 4. see Iohn 6. 31 35 48 51. A white stone the sigure of the new heart puâiâied and made sound by faith which God bestoweth upon those who are his and whereon by his Spirit he engraves and seals the testimonie of their adoption by which they obtain the new name and right of the children of God Iohn 1. 12. Revel 3. 12. the certain judgement and knowledge whereof lieth in the closet of the beleevers conscience and is not manifested but onely by the effects Rom. 8. 16. V. 19. Service the Italian ministerie namely in alms assistances and other duties of charitie V. 20. Iezââââ whether this were that womans proper name or that for the resemblance of the old Iâzebel an impious dishonest and wicked Queene of Israel here be meant some false Prophetesâe of the Nicolaitans or some such like heretiâke sects V. 21. Fornication namely bodily fornication and likewise the spirituall of idolatry V. 22. That commit adultery this may likewise bee understood spiritually of the communicating with that womans false doctrine V. 24. Aâ have not as have no way assented to that devillish doctrine which those hereticks did qualifie with the name of great and deep mysteries of Gods Spirit 1 Cor. 2. 10. though indeed it was nothing but a gulph of abominations and hollow illusions of the divell Burthen or calamities or threatnings V. 26. My workes the faith and
right and the Consciences duty on the one side and thy wise and innocent civill accommodation with men on the other side He that feareth True piety doth indeed save a man from the said inconveniences but it is by means of this holy wisdome to intimate unto us that these two vertues ought to be joyned together V. 19. Strengtheneth Against all assaults and dangers Mightie men The Italian Governour that is to say politicke Magistrates or Commanders of warre V. 21. Also Seeing that all men are subject to errors there is great reason they should also be apt to forgive one anothers faults especially those which are most common and into which a man may fall suddainely and unawares such as are the errors of the tongue Jam. 3. 2. V. 23. Have I pro ãâ¦ã ed I have meditated upon and put in practice all these precepts by meanes of that wisdome which God hath conferred upon mee a ãâã still with such imperfâction as is inseparably joyned to humane nature V. 25. The wickednesse Namely that which is absolutely vicious in the common course of life to beware of it and therein to use the severe remedies of mine office tolerating in the meane time many things that proceed from ignorance and weakenesse V. 26. The woman The strumpât that knowes all the wayes how to entice ensâare and catch men V. 27. This have I Namely those things which I have spoken of and which are but a parcell of that perfection which I sought after to the height of which I could never attaine v. 23. V. 28. Have I found I have found but few men capable of these first instructions of wisdome but almost not any woman V. 29 This onely The onely point that I have well apprehended is that God had at the beginning endowed man with divine wisdome for to direct him to the end of his happinesse but hee hath lost this gift through sinne and rebellion and in stead of that he hath gotten false carnall wisdome which is the cause of all his evills and strayings Iavention The Italian Discourses Namely vaine and false imaginations thoughts and councells See Psalme 119 113. Rom. 1. 21. CHAP. VIII VERS 1. VVHo is Though mans wisdom be so imperfect yet it is of great esteeme Who knoweth Besides he that is wise To shine It causeth a tranquillitie of spirit in him which appeares by his cleere and jocond aspect contrary to the fierce and sad lookes of those men who are possessed with turbulent passions V. 2. The oath Namely the oath of alleagiance which the subjects sweare to their Prince not onely for feare of men but chiefly for feare of wronging thy Conscience towards God Rom. 13. 5. V. 3. Bee not hastie Bee not rash nor hastie to be angry with thy Prince upon a pretence of any injury done to thee by him forsaking his service if thou be one of his houshold servants or flying from his obedience if thou be one of his subjects In an evill thing That is to say having committed any misdeed having beene faultie in any businesse Others do not persist in any evill action that is to say if thou beest in disgrace with thy Prince seeke to appease him as soone as thou canst Prov. 25. 15. that thou mayest not feele the thunder of his absolute power V. 5. The commandement Namely of God Shall feele Shall keep himselfe from committing any fault as may provoke the Princes just wrath and indignation against him The meaning is that pietie towards God shall by him bee rewarded with such wisdome as may be applyed to any occasion V. 8. No man It is true that by wisdome many evills may be avoided but the punishment of impiety cannot bee avoided no more than the course of the wind can be stayed death shunned or fighting avoyded by a Souldier that is enrolled in some day of battell This he saith to confirme that which he had said before ver 5. that innocency was the spring of mens safeties V. 9. Have I seene I have considered of all these good meanes which man may use to live peaceably under a reasonable and a just Prince and I have also perceived that there are some tyrants that bring nothing but ruine upon their subjects and under which none attaine to any promotion but onely wicked men V. 10. Buried That is to say which lay hidden for feare of the Lawes or were kept under and obscure being not admitted to any dignity or Office From the place Namely from Gods Temple as it happened to David in Sauls âime 1 Sam. 26. 19. Vamââe That is to say one of the disorders of the world by which may be perceived how much names and outward shewes may vary from the truth even in the highest and most excellent things such as publicke governments are V. 14. Which is done By men especially by evill Princes who doe often time reward vice and persecute vertue Others take this to be spoken of Gods providence which prospereth the wicked and afflicteth good men which is a vanitie not in respect of the providence it selfe which is alwayes most just and most wise but in respect of those worldly goods and evills which it disperseth so contrary to that which seemes convenient whence it appeares that they are not reall goods nor evills V. 15. Then I Seeing so many unavoidable evils I resolved to set my minde at rest and take honest pleasures referring all to Gods providence Vnder the Sunne in respect of this corporall life and the goods of this world Shall abide with him The Italian hath it Which is lent him Whereof he hath but a little fruition as it were through favour and for a time and no true and constant propriety V. 16. Seeth sleepe Never rests from this deepe meditation V. 17. All the worke All the ground of his government and providence his counsells ends reasons and meanes CHAP. IX VERS 2. FOr all this Hee gives a reason of what hee had said concerning Gods unsearchable providence because that he himselfe though endowed with so much wisedome could not conceive his intentions towards the good and the wicked in the chances of this life No man knoweth Namely by his owne baâe understanding by the naturall light and by the bare consideration of the chances of this world without the guide of Gods Word and spirit All that is It seemes that goods and evills doe meet confusedly and by chance before the one and the other in the course of this world V. 2. That sweareth Falsly or in vaine That feareth Because of the respect hee beareth to Gods holy name he forbeareth to heare unlesse it be in cases of necessitie V. 3. While they live By reason of this indifferencie of events worldly men doe daily in their wickednesse whereby they die in the state of damnation V. 4. For to him that is joyned The Italian For he that is châsen I speak so of men in generall for the number of Gods elect which are redeemed from sin
Chaldeans securenesse and negligence in standing to their Armes V. 6. Goe set all this was done in a vision as it were drawing out in a table the approaching of the enemies campe and the taking of Babylon V. 8. I sland the Prophet tels the Lord how he is grieved because that having kept him so long in a vision and in the contemplation of the preparation made for Babylons ruine he had not yet shewed him the full execution of it Whereunto God answers declaring it to him by way of an irrevocable decree V. 9. Charet of men namely Charets of warre opposite to Charets to carry baggage see Isa. 22. 6. And he namely God V. 10. Of my floore that is to say the Kingdome which I purpose to thresh and beate down like straw on the floore Have I declared the Prophets words to the Church V. 11. Dumah this was the Country which belonged to Ismaels posterity Gen. 25. 14. and by this or with this seeme to be meant and understood the Edomites a neighbouring Nation He calleth a representation of the anguish the Edomites were in during these dangers as if they had desired to be certified by the Prophet of some certaine newes Watchman that is to say O thou Prophet whose office it is to see and foretell things to come as after night is past they use to set watches upon high places especially in time of warre tell us if thou hast any good advice or councell to give us V. 12. The Watchman that is to say I can say nothing to you from God but that your calamities will surely come to passe and they shall be accomplished like to an entire day consisting of day and night If ye will all your cares and foresights cannot prevent your evils which are unavoidable see Jer. 49. 7 Ezek. 35. 2 Obad. 5. V. 13. Shall ye lodge all the Countrey being full of Souldiers you cannot now securely travaile in great companies according to the Custome of the Country Ge. 37. 25. Job 6. 19. Of Dedanim people of Arabia descended from Abraham by Keturah Ge. 25. 3 V. 14. Brought water a propheticall description of the flight and affrightment of the Arabians at the Chaldeans comming V. 16. Within a yeere the Arabians being overcome by the Chaldeans Jer. 49. 28. Long after this prophecy This must not be understood of the time that was between the prophecy and the fulfilling of it but of the time that this warre lasted against Arabia as Isa. 20. 3. According to the see upon Isa. 16. 14. CHAP. XXII Vers. 1. OF the valley he doth obscurely speak of Jerusalem which was encompassed with hils Psal. 125. 2. and cals it the valley of vision by allusion to the name of Ierusalem for Salem signisieth a place where God sees and provides see Gen. 22. 14. What aileth thee a propheticall representation of the siege and sacking of Ierusalem Gone up the house topps were made like unto great open terraces and they went up to them in time of publique mourning and calamities as it were to present themselves openly to God and to aske and begge reliefe at his hands see Isa. 50. 3. Ier. 48. 38. V. 2. The slaine men he hath a relation to Zedekiah and his men of warre who were taken after they fled out of the City whereof the chiefe were slaine Ier. 39. 4. V. 4. Said I the prophets hearty sorrow for the miseries which were to come upon his Nation Of the daughter that is to say of the City or Communalty V. 6. Elam a people of Persia and Media who served the King of Babylon in this warre Of men see upon Isai. 21. 9. Kir an Easterly Nation in Persia or Media 2 Kin. 16. 9. Uncovered that is to say have taken their Armes for in time of peace they wrapped up their Armes for feare of rufting V. 8. The covering namely the Rampire and defence that is to say Gods protection see Exod. 32. 25. Num. 14. 9. Mic. 1. 11. Thou didst looke O people you have looked after and trusted in humane meanes for to defend you The house he meanes the royall Palace which was called the house of the wood of Lebanon 1 King 7. 2. which was also the armorie for the Kings guard 1 Kings 10. 16 17. 2 Chron. 12. 10. V. 9. Ye gathered you Jews will imitate by reason in your fear Hezechiah by prevailing against the Assyrians in cutting off the waters from them and bringing them into the Citie by pipes under ground 2 Chron. 32. 4. 30. but not in his faith having a recourse to God by prayers humiliation V. 10. Numbred to know the certain number of the inhabitants and the people which were for defence for to give every one their charge and to distribute the provision of victuall V. 11. Between the two this was a place on the north-side of Jerusalem where the gathering of waters was between the wall of the City and another compasse of wall within side which was called Bezera see 2 King 25. 4. Jer. 39. 4. For the water a great pond into which were gathered and kept the waters which came from the upper poole Isa. 7. 3. which was formerly made by Solomon Nehem. 12. 14. and therefore is called The old pool or fish-pond opposite to that which Hezekiah made 2 Kings 20. 20. and is here called The lower poole vers 9. Looked by faith conversion and prayer Unto the maker namely to God who is the author of these judgements and visitaâions see Isa 37. 26. Others to him that made iâ that is to say That built and established Jerusalem and his Church Long agoe he hath a relation to this vision which was long before it came to passe V. 12. Call that is to say hath given you great cause of griefe for to bring you to repentance To baldnesse the Italian to tâaring of hair as Ezr. 9. 3. Mich. 1. 16. V. 13. Let us eat a representation of the peoples prophane and desperate thoughts in their calamities V. 14. And it was or and the Lord of hosts hath revealed himselfe to mine ears that is to say to me speaking as followeth V. 15. Treasurer it should seeme that he was the chiefe both for the state and for the treasure Shebna it may be the same man as is mentioned 2 King 18. 18. where he is named Secretary There is not any mention made elsewhere of the evill carriages nor of the end of this man Others by conjecture onely do beleeve that he was deposed from his government and made secretary onely and that that was the beginning of his fall which was here foretold by Isaiah V. 16. What hast thou that is to say thou art unworthy of this high degree and oughtest to be deposed and therefore shalt not enjoy these honours till thine houre of death upon which hope notwithstanding thou'buildest thy selfe this stately Scpulchre And whom hast he seems to have a relation to Shâbnas base and forraigne parentage his meaning is
thou art as it were a new man and therefore oughtest not to build thy selfe a Sepulchre in thy life time after the manner of great ones who have burying places common for all their postcrity from father to sonne And if thou imaginest to give a beginning of this pomp in thine own person know that being condemned by God to an ignominious end thy buâiall cannot be hononourable V. 17. Cover thee the Italian quite cover thy face as they used to doe to criminall condemned men whose faces they covered as being persons unworthy to see the sunne any more and persons fraught with ignominâe see Est. 7. 8 Job 9. 24. V. 18. There shalt thou namely in that base estate which thou shalt be brought into from all thy fore-passed power and glorie during which thou didst pompously ride on horsback and in thy charet V 21. With thy girdle a signe of power and of command Job 12. 18 21. Isa. 11. 5. and 45. 1. 5. V. 22. And the key which is a badge of the generall superintendency of the Palace so Eliakim was a figure of Christ Rev. 3. 7. He shall open what soever he shall do in the managing of his place shall be hrme and unvariable there shall be neither let nor opposition V. 23. Fasten him that is to say I will establish him in his state and he shall be a sure stay to all his kindred yea to all the tribe of Judah which shall be honoured and exalted through his dignity V. 24. Shall hang upon him all other inferiour Offices which are but as branches of the generall superintendencie shall depend upon him and hee shall order them in very good sort All vessels he seems to meane all persons in inferiour places and offices as the officers belonging to the cellar to shew that through his vertue and care the Kings house should be well governed even in the meanest and most abject places V. 25. The naile namely Shebnah who seemed to be so firmly established And the burden those that were in his favour and depended upon him and did wholly rest upon him CHAP. XXIII Vers. 1. HOwle for the losse of your voyages and commerce Tarshish namely of the great Sea It is namely Tyre Is laid waste that is to say it shall be destroyed first by Nebuchadnezzar Ezech. 26. and afterwards utterly by Alexander the great Now Isaiah joyneth together in one these two calamities as the beginning and the ending of one and the same desolation Of Chittim namely from the Macedonians see Gen. 10 4. Numb 24. 24. Dan. 11. 30. It is revealed that is to say It is come upon them suddenly V. 2. Be still the Italian be silent through horrour and confusion Of the Isle namely of Tyre which stands in a little Iland encompassed round about with the sea V. 3. Her revenue that is to say Tyre had all her provision of victuals out of Egypt where the river Nilus with its overflowing did cause great plenty in the Countrey V. 4. Zidon a great Citie neer to Tyre and joyned with it as it were one stââe see Ezech. 28. 21. The Sea that is to say There shall no more Colonies be sent into other Ilands and places from Tyre and Zidor Queenes of the Mediterranean Sea as there hath been heretofore by reason of the number and wealth of that people to the great increase of their power and glory The stâângth that is to say Tyre a very strong City as well by reason of her strong walls as by reason of her being encompassed with the Sea V. 5. Sorely pained fearing to be in the same manner assaulted by the Chaldeans whereunto the taking of Tyre gave an occasion and made the way eahe see Ezek 29. 18. V. 6. Posse ye over that is to say O ye Tyrians and Zidonians goe your wayes wandring by Sea into strange Countries flying from your enemies or being carried captives into far Countries V. 8. The crowning the Italian the crowned namely the royall City which hath the title of a Kingdom Ezek. 21. 2 12. V. 10. Passe that is to say O you Tyrians that are as children of the Sea goe your wayes into captivity As a river whose water neveâ stay which seems contrary to the Sea which doth not âun into any other place as their former estate was namely firme and constant Strength the Italian girdle that is to say thou art no more begirt with walls and rampires Ezek. 26. 4. Or figuratively thy strength power and dominion is gone V. 11. Over the sea over the Ilands and Provinces upon the Sea coasts Against the merchant city the Italian against the Canaaneans from whenâe the Tyrians and Zidonians had their originall Gen. 10. 15 19. V. 12. Virgin that is to say ye people of Tyre that were never subdued and whose slate hâth remained still untouched under the government of your own naturall Lords Daughter some do understand thâs particularly of Tyre which was founded by the Zâdonians V. 13. Behod if any one judge this fall of Tyre to be impossible and incredible let him consider what hath hapned to more ancient and mightier States as the Chaldeans who were formerly subdued and swallowed up by the Assyriars Gen. 10. 11. and shall hereafter be destroyed by the Persians for an example of that which shall be done to the Tyrians by the Macedonians see Amos 6. 2. This people namely the Tyrians had not yet any forme of State or Common wealth The Assyrian namely Ashur the sonne of Sem who certainly did not found the Babylonian nor Chaldean Empire but the Assyrian of which Ninevch was the head Gen. 10. 11. but because that in the ensuing times Babylon encreased greatly by the conquest of Assyria the founda ion of all Chaâdâa is attributed to Ashur For them namely to bring those people that were dispersed afâer the ruines of the flood into Cities and Communalt es see Job 3. 14 and 15. 28. The towers thereof or the Forts that is to say The Cities fiâting to inhabit and to bee places of defence V. 15. In tâatday namely at that time as the Chaldeans thall bring these things to passe Be forgotten be desolate and forsaken by God and men Seventy namely from the time that Tyre was taken by Nebuchadnezzar untill the ruine of the Babylonian Empire by the Persians under whom Tyre did âise againe into her former state untill the dayes of Alexandâr the great According to namely so long as the Empire of Babylon shall last Shall Tyre c. the Italian Tyre shall have in her mouth as the song of an harlot that is to say she shall fall to her old traffick whereby she shall draw strange nations unto her V. 16. Take an harp he alludes to the great delight the Tyrians tooke in the aât of Musicke to which they were addicted Ezech. 26. 13. and 28. 13. V. 17. To her âire the Italian to her gain the Hebrew word properly signifieth the infamous gain of a whore Shall