3. 21 25 26. Mine armes I wil raigne over all the World by my Gospel which is the power and arme of God Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 18. V. 6. Shall vanish namely at the end of the world V. 9. O arme the Churches prayer to God praying him to display his Soveraigne power for the deliverance of his children as he formerly did in Egypt Rahab that is to say Egypt Psal. 87. 4. The Dragon namely the King of Egypt which is a waterish or moorith Countrey Psalm 74. 13 14. Ezek. 29. 3. V. 12. Who art thou O thou my Church which here to fore hast been so dejected take now a good heart setting before thee thine enemies approaching and certaine destruction V. 14. The captive that is to say the deliverance is neere and even almost come Or it is a description of the beleevers readinesse in answering with the motion of their hearts to Gods calling and deliverance V. 16. And I have Gods words to his Church as it is Christs body to whom they properly belong Isa. 49. 2 3. the meaning is I have appointed thee to declare and teach my word accompanied with my power and Spirit to re-establish through thy ministery the state of the world decayed and overthrown by sinne and to preach to mine elect'my grace and reconciliation V. 17. Which hast drunke which before the comming of thy Saviour shalt be tried exercised and chastised by all manner of afflictions see Job 21. 20. Psal 75. 8. Jer. 25. 15 10. Of trembling the Italian of astonishment see Psa. 60. 3. V. 18. Among all my Church hath hath had no reliefe nor ease amidst'all her troubles from any of hers V. 19. These two things that is to say evils at home namely desolation and famine and evils abroad namely devastation and the Sword see Deut. 32. 25. 2. Cor. 7. 5. By whom by whose example that hath suffered the like afflictions Lam. 2. 13. the meaning is Thine evils are extreame and without example and therefore I onely can helpe and comfort thee with my Divine comfort Vers. 3. and 12. V. 20. In a Net that is catched in Nets by Hunts-men and can no way free himselfe V. 21. But not but with the Cup of Gods wrath Vers. 17. V. 22. I have taken that is to say that as no man could doe I wil do freeing thee of all thy miseries and laying them upon thine enemies which oppresse thee without mercy CHAP. LII Vers. 1. O Zion under the figure of the Jewish Nation delivered from the captivity of Babylon the Church is exhorted to rejoyce and triumph in the Lord because she is through Christ delivered from all her spirituall enemies The uncircumcised thou shalt be no more assaulted nor tyrannized over by any prophane Nations which are the figure of the World And shalt moreover be spiritually sanctisied in all thy members Isa. 35. 8. which shal perfectly be accomplished in the heavenly Jerusalem Rev. 21. 27. V. 2. Shake thy selfe accept and make use of the spiritual liberty which I offer thee And use all meanes and endeavours which thou art able to use being thereunto strengthned by my Spirit of freedome to free thy selfe perfectly V. 3. Ye have sold your selves the Italian Ye have been sold that is to say according to mans reason you have beene made subject to the Babylonians without any cause V. 4. My people that is to say though the Egyptians had some right to my people who were come into their Countrey and had received many benefits from them in their extreame need and therefore were bound and subject to them Yet when the Egyptians begun to tyrannize over them they were grievously punished for it How much more then shall the Childeans be punished who violently subdued my people and kept them in most cruell bondage V. 5. What have I shal I suffer such an intolerable violence Or shal I who am alwaies inseparably present in grace with my people be kept here in Babylon as in captivity out of my Temple in a prophane Land V. 6. My name that is to say my vertue and glorious power from whence I have those titles and names which I have revealed unto them That doth speake namely as God effecting by mine omnipotence what I have spoken V. 7. How beautifull how acceptable and pleasing shal the message of our deliverance out of Babylon be unto us And how much more welcome shal the Gospel be unto us which is the embassage of life and peace Thy God that is to say God hath raised up againe his glory and service which was beaten downe by the Babylon captivity And Jesus Christ the true eternall God hath taken upon him the spirituall Kingdom which was bestowed upon him by his Father Psal. 93. 1. and 96. 10. and 97. 1. V. 8. Thy watchmen sigurative termes taken from watchmen that stood in watch-towers who as soon as they saw a farre off any thing that was desired and expected did use to call and give notice of it V. 9. Waste places that is to say thou earthly Jerusalem which hast been laid waste by the Babylonians and especially thou Church which art spoiled by sin and death rejoyce because of the salvation which God sendeth thee by Christ Jesus V. 10. Hath made bare the Italian hath drawn out as it were out of his bosome Psal. 74. 11. and hath displaied his infinite power which before seemed to lie idle V. 11. Go ye out an exhortation to the people to come forth of the earthly Babylon and not to be allured or enticed by the uncleane and prophane commodities thereof And an exhortation to all the Church redeemed by Christ to separate it selfe from the communion and affection of the world and the corruptions and idolatries thereof 2 Cor. 6. 17. Gal. 1. 4. Be ye clean namely you sacred Officers to whom it belongeth to carry those vessels and ornaments which belong to the Temple and thereby are spiritually meant all beleevers whereof every one carrieth a vessell sacred to the Lord namely himselfe 1 Thes. 4. 4. 2 Tim. 2 21. V. 12. Ye shall not as you did formerly when you came out of Egypt Exod. 12. 33 39. The meaning is this return from Babylon shall be with publike authoritie and openly under Gods manifest protection and shall be like the peoples comming thorow the wildernesse following of the ark and therefore every thing may be done in good order observing of Gods Ordinances concerning sacred things And this spiritually hath a relation to the mature deliberation and calme minde with which beleevers do forsake the world to follow Christ. V. 13. My servant namely Christ who is the chiefe subject of this Chapter see Isa. 42. 1. and 49. 3. V. 14. As many that is to say Even as thou my people shalt be brought into such extream misery that many shall be astonished thereat and afterwards shall by me be restored into a most happy estate even so Christ thy head from
on See Mat. 10. â—0 which cannot be whose fervour vehemency and efficacie proceeding from a super naturall motion of the spirit cannot apprehended nor expressed Others without speaking that is to say whose vertue doeth not consist in number or 〈◊〉 i 〈…〉 of words as the hipocrites prayers Matth. 6. â—5 but in lively feelings and eâ—aculations of the spirit V. 27. and he namely God knoweth all these motions of the spirit wondrous well and doth hear them and accept of them according not onely in desiring just and holy things and according to his will 1. Iohn 5. 14 but also in the firmenesse of faith and in the fervencie of zeale which he requires V. 28. And we knew he falleth a speaking of afflitions againe and sheweth that they are not contrary but rather helpfull and cooperant to everlasting saâ—â—o everlasting salvation by diverse holy and profitable properties that all things namely all things that happen unto us in this life are directed by Gods providence to the eternall happinesse of his children and especially afflictions of which he means to speak more expressely to them his meaning is that God and man must concure in this man in overcomming all oppositions and difficulties for the love of God and God the first author of salvation by his eternall election accomplishing of it powerfully by the conduct of his providence who are the called effectually to the participation of his grace in Christ according to his most free and immutable election V. 29. for whome he proves that the order and seqâ—â—le of the salvation of Gods children can no way 〈◊〉 broken by anie accident namely because it it is all the worke of God who is almighty and invariable foreknow that is to say chosen from everlasting and as it were marked and accepted from amongst other men so is the word of knowing taken â—â—o 33. 12. 17. Psal. 1. 6. Ier. 1. 5. Matth. 7. 23. Rom. 11. 2. 1. cor 13. 12. 2. tim 2. 19. 1 pet 1. 2. predestinate that is to say appointed to be conformable in life and telestiall glory to his sonne their head and that by the order and sequele of resembling him in many things in this world but particularly in afflictions 〈◊〉 17. that he because he would have his own sonne have many adoptive brethren whose head he should be as the first borne were in their families See Col. 1. 15. 18. Rom. 1. 5. 5. 3. V. 30. Them he also glorified that is to say he shall certainly and infallibly glorifie them the cause ground and pledge whereof is Christs glorification which is already hapned who is their hard Ephes. 2. 6. Col. 3. 3. 4. V. 32. delivered him beeing his perfect dilection and coniunetion he hath made him ours exposing him to be subject to death and to all our debts for our sakes V. 34. That died for them and in their name and stead whereby they are absolued is risen again See upon Rom 4. 25. maketh intercession by continually representing himself his righteousnes his mercy love before the face of God to preserve us in his favour and difection and also by servently desiring our salvation finaly himself presenting our prayers to God â—antified and â—ade acceptable in him and by him V. 35. Who shall what grief or calamity can make us doubt that Christ hath withdrawne his love from us and make us cease from loving him V. 36. as it is nothing can nor ought to do it yea for love of him wee ought to suffer all manner of extremities according to the faithfulls protestation in that Psalme V. 37. Nay in all we ought in all these chances to persevere in Christs love seeing Christ perseveres in his giving us by his power compleate victorie in all our combates conquerours now the victory consists not in not suffering nor fighting but in overcoming or in keeping that wherefore we fight or in overthrowing our enemie in such sort that he may not hinder our prossession and fruition Now the subject of this warre is Gods grace and glorie which cannot perish nor be taken away from the elect that loved us namely hath loved us an continueth so loving unto the end Iohn 13. 1. V. 38. I am perswaded Saint Paul speaketh in the name of all beleevers and by the common spirit of faith 2. Cor. 4. 13. and not by any speciall and personall revelation neither death this enumeration serves but onely for an exaggeration as if he should say nothing shall separate us let it be never â—o great and powerfull noâ— Angels namly evill ones Vnlesse it be conditionally understood of goodnesse also namely if it were possible that they should undertake it as Gal. 18. Principalities these names are often attributed to Angels either good or bad by reason of the degrees and dignities amongst them or of the glorious estate of the good ones in heaven or by reason of their government over the empires of the world Dan. 10. 13. Others vnderstand this of the princes of the world V. 39. Which is in whereof Christ is the foundation and bond between God and men CHAP. IX VERSE 1. I Say the Apostle having in the former chapter spoken of eternall election in the person of true beleevers Now likewise he comes to speak of reprobation in the person of those Iewes who thorough incredulitie had rejected the gospel which he propounds by way of commiseration in himself and by the way of remedying of scandal in the weake or of instruction to all in Christ by a motion which is no whit carnall nor human but inspired by Christ thorow his spirit Or like one who is a true member of Christ and ought to speake nothing but truth In the the Italian by the beeing enlightened and guided by the holy Ghost to not erre nor lye V. 2. That I have great namely for the Iewes fall and rejection thorow their obstinate incredulitie and thus he obviates the slander which was laid upon him that he was an enemy to his nation V. 3. For I as much as to say the compassion which I feel extendeth so farre that if it might bee I should desire to be as a person condemned to beare upon my self the common punishment of the people to have them freed from it An impossible wish conceaved by the Apostle onely to witnesse his charitie towards his brethren and his zeale of Gods glory which he supposed would be more illustrated by the salvation of a whole nation then by his only were accursed the Italian were anathema that is to say held as accursed and execrable and as such a one cut off from the communion of the church and of the bodie of Christ as they anciently vsed to doe to such persons Num 25. 4. Deut. 21. 23. Ios. 7. 12. 2. Sam. 21. 6. V. 4. To whom namely whom God had chosen and taken for his children of his meere grace the glorie namely Gods glorious presence in his Temple and especially in the Ark. See 1.
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
25. For although Jacob reproved the deed Gen. 34. 30. and 49. 6. yet remained he Lord of the place as by right of warre which was as the first fruit of the destruction of the accursed natioâ—ns CHAP. XLIX VERS 3. MY might Begotten in the floure of my age and of my strength an Hebrew phrase as Deut. 21. 17. Psa. 78. 51. The excellency By the right of thine eldership thou hadst the superiority of commanding thy brethren and the honour of Priesthood and the prerogative of the double part V. 4 Unstable The Italian hath it All that is runne out Through thine abominable incest thou hast lost that naturall right thou hadst like water powred upon a pent-house for the Dominion was transferred to Iudah the Priesthood to Levi and the double portion to Ioseph in the persons of his 2 children Gen. 48. 5. 1 Chr. 5. 1. Thou shalt not excell The Italian Thou shalt not have the superioritie By my patriarchall authoritie I deprive thee of thy right of eldership Up to my couch The Italian addeth All that vanished away that thy degree is vanished away like a vapour or smoake the Hebrew is gone up V. 5 Are Brethren Even as they were borne of one mother so were they joyned together in their wills in the action touching the Sichemites Gen. 34. 25. V. 6 Come not thou God forbid that ever I should either in thought or word have had any part in those bloudy councells and enterprizes Mine honour That is my tongue according to the Hebrew phrase Psal. 16. 9. and 30. 12. and 57. 8. 9. because that the facultie of speaking amongst the sensible faculties is the noblest that man hath above all creatures In their selfe will In their owne passion without any lawfull power or any just enforcement which are the two things which make taking up of armes just Digged down Utterly destroyed the City of Sichem though that be not expressed in the history V. 7 I will divide them For a punishment of their blame-worthy union and league I decree their posteritie to be scattered amongst the other tribes in the division of the Land of Canaan So Simeons part was intermixed with Iudahs Ios. 19. 1. and it was yet more scattered when the one part of it went to seek out new habitations 1 Chron. 4. 24. Levi also had no part together but was divided amongst all the tribes Ios. 21. 4. c. V. 8 Shall praise That is shall honour thee and acknowledge thee for their head and superior 1. Chron. 5. 2. He alludes to the signification of Iudahs name whereof see Gen 29. 35. Thy band he prophecyeth of the peoples victoriâ—s wherein Iudah was alwayes the chief Iudg. 1. 2. and 20. 18. chiefly under David and his descent Now under these corporall warres and victories are also understood Christs spirituall ones who was the true Lion of Iudah Râ—v 5. 5. Thy fathers châ—ldren All my posterity shall respect thee as their Lord in the Kingdome conferred upon the Tribe of Iudah in Davids person And all the Chuâ—ch which is the true Israel in spirit shall worship Christs person which came from Iudah according to the flesh Gen. 27. 29. V 9 A Lions whelp That is to say in his beginnings and as it were in his first youth he shall overcome and subdue his enemies and then shall enjoy that rest which he hath established through his valour An old Lion For there are two kindes of Lions the one short and trussed up with a curled haire the other greater with long haire and more fierce V. 10 The Sâ—â—pter The right of eldership and of supreme temporall Dominion shall never be quite taken away from thee untill the Messias be come who shall be of thy posterity and he shall change it into a spirituall and everlasting kingdome destroying a little while after by means of the Romans both the people and forme of any Jewish Common-weale Dan. 9. 26 27. Now although the Tribe of Judah have not alwayes beene in possession of the kingdome as before David in Babylon under the Asmoneans who were Levites and under Herod the Idumean yet it never lost the title and right to it and hath alwayes kept some Reliques of the possession having the body of its common-weale severall and its divine and humane Lawes which never was promised nor happened unto any of the other Tribes Isa. 7. 8. And the alteration of one raigning generation altereth not the kingdome if the same people and Lawes remaine Now he describeth this slate by the Scepter and the Law-giver and by the first fifteen poynted out the supream power and by the second the administration of Justice Councels and Offices of government Between It seemeth that he alludes to the custome and fashion of Kings who when they sit in their Thrones have below at their feet their Chancellors Councellors and chiefe officers Shiloh The Italian hath it him to whom that belongeth That is the Messias the true everlasting King of his Church Psalm 2. 6 and 110. 2 Of whom the earthly ones were onely figures and representers The Hebrew word Shiloh hath beene by many of the ancient rightly translated Vnto him Hee shall convert it into a spirituall and universall Kingdome over all people Others unto him shall the people be gathered and reduced V. 11. Binding A propheticall and allegoricall description of the Churches spirituall blessings Vnto the Vine As in some other lands one might bind his bâ—ast he râ—deth on to a stump or wild shrub The meaning is the Land shall be so perfectly unshrubbed and unforrested that one shall hardly find any uselesse plant to tye an Asse unto See Isa. 7. 25. He washed As Job 29. 6. V. 12. With Wine Or more than Wine or Milk V. 14. Asse A mighty nation but cowardly in its enterprizes and base to submit it self to the yoak of slavery before it will free it selfe with labour and danger Coâ—ching down Shut up in his owne countrey like an Asse in a stable See Judges Chapt. 5 verse 15. V. 16. Shall judge By allusion to the name of Dan which signifieth judgement Genesis 30. 6. He meaneth that Dan shall have his Tribe within his jurisdiction and government as the other or peradventure he meaneth it of Sampson the Danite who judged that is to say governed the whole nation see Judges 13. 2. 24. V. 17. A Serpent A crafty people who shall proceed more by deceits than by open strength See an an example thereof Judg. 18. and in the whole history of Sampson V. 18 O Lord It should seem that Jacob at the remembrance of Dan trembleth with horror and rageth fore-seeing that in that Tribe should be erected the generall idolatrie of the ten Tribes from whence should grow their ruine 1. Kings 12. 29. Amos 8. 14. which should be restored by the Messias whom he also looketh upon in this astonishment see Hos. 3. 4 5. V. 19 A troup His country shall be exposed to incursions and robbings
the publike proclamation whereby all of that age were to appeare for to be mustered V. 10 Together with Korah It appeareth by Num. 16. 32 35 40. that Korah was not swallowed up by the earth but that he dyed by the fire sent from God but he is joyned with the other because hee was a confederate in the same misdeed and was punished by a miraculous death at the same time A signe a document and example of Gods judgements See 2 Pet. 2. 2. 6. V. 12. Of Nemuel Gen. 46. 10. and 1 Chron. 4. 24. and in the following verses there is some difference in these names V. 29 Of the Machirites whereof see Jos. 17. 1. and by that place it appeares that Machir had divers children whereof some took their names from Machir and some from Galaad his sonne And the word famâ—ly here signifieth one of the great branches of this Tribe divided into families See Joshuah 7. 14. V 30 Jezar called also Abiezar Jos 17 2 Jud. 6 11 34. V. 42 Shuham called Fusim Gen. 46. 23. The Families Which were divided into lesser families V. 54 To many As well of the Tribes as of a Familie of the Tribes to some of which Moses assigned their inheritance on this side Jordan and appoynted Joshuah to do the like beyond V. 55 By lot In regard of the countries situation wherein they were to take more or lesse land according to the number of the persâ—ns see Nu. 33. 54. V. 58 The families Namely the lesser Families V. 62 For they The other Tribes were mustered to equall the quantity of the inheritance with the number of thâ—m who being above the age of twenty years were capable of being heads of Families But in mustering of the tribe of Levi this reason took no place wherefore they were mustered from a moneth old at which time both the mothers and the children were purified to shew that they were consecrated to God for his service even from their birth See Numbers 3. 15. and 18. 16. V. 63 Neere Iericho The Italian hath it Of Iericho see Num. 22. 1. V. 65 Caleb It is true that Moses was yet living but he is left out because he was to dye also on that side Jordan without comming into the land of Canaan Num 20 12. and 27 13. CHAP. XXVII VERS 1. THen came They did not appeare in their order in the publike muster amongst the rest of the families of Manasseâ— V. 3 And he was not Our father had not committed any publike misdeed nor was not fallen into any interdict whereby he merited to have his name extingu shed or to lose his right in the land of Canaan whereunto God had condemned Korah's faction causing their families to dye and their goods to be swallowed up Nu. 16. 27. 32. now this would have befaln ' him if being one of the heads of the families of Manasseh we his daughters had not had right to represent that family for his inheritance In his owne sinne The Italian hath it For his sinne Generally belonging to humane nature which also cleaveth to Gods children in this life whereby they are also subject to death or for having been participant of the common sinne of murmuring and sedition Num. 14 yet having committed no sinne of Anathema or a curse which was imputed to all the people and insnared them in the punishment till the whole family of the Malefactor were rooted out see Deuteronomy 13. 15. Joshuah 7. 24. 1 King 16 34. V. 4 Give unto us Give order that in the division of the land of Canaan every one of us may be received by the poll see Jos. 17. 4. V. 12 Abarim It was a long row of mountains amongst which was mount Nebo Deut 32 49. and upon that the top of Pisgah Deut. 3 27 and 34 1 where Moses dyed V. 13 Gathered see Num. 20. 21. V. 14 In Kadesh This is added to distinguish this strife wherein also Moses did offend from the other strife in Rephidim Exod. 17. 7. in which he did not participate of the peoples sinne V. 16 Of the spirits Who onely hast created the soules of men framing them and inspiring them with thy gifts according to thy will for to imploy them in severall vocations V. 17 Which may goe May governe them at home and abroad in peace and in warre V. 18 The spirit A singular gift and inspiration of Gods holy spirit to produce extraordinary motions and heroicall actions in him See Gen 41. 38. Judg 3 10 and 11 29 1 Sam. 16. 13 18. And lay To consecrate him to God and likewise to imprint in him a new increase of spirit proportionable to the new charge which is conferred upon him see Deut. 34. 9. V. 19 Set him To cause him to be acknowledged and accepted of by all V. 20 And thou shalt put This outward ceremony of laying on the hands shall bee accompanyed by me with a new gift of my spirit in heroicall qualities which shall appeare in his carriage look and gestures to gaine him the same authority and respect which thou hast with the people see Nu. 11. 17. 25. 1 Sa. 10. 6. 9. V. 21 Shall stand In all doubtfull and difficult businesses and enterprises see Jos. 9. 14. Judg. 1. 1. and 20. 18. 1 Sam. 23. 9. and 30. 7. After the judgement That is to say by way of oracle seeing that the high Priest having Urim and Thummim about him gave answers in Gods name which were of infallible truth and made a supream determination see Exod. 〈◊〉 15 30. Ezt 2 63. Before the Lord Before the Tabernacle turning his face towards the Arke or presenting himself before him by prayer At his word namely the high Priest CHAP. XXVIII VIRS 4. AT even The Italian hath Between the two evens see Ex. 1â— 6. V 6 whâ—ch was Which was ordained and used for sometime and afterwards was intermitted in the desert as many other ceremonies which had been ordained Amos 5. 25. Acts 7. 42. V. 7. In the holy place In the court neere the comming in of the Tabernacle where the Altar was Exo. 29. 42. V. 15. One kidde of the Goates The Italian A hee Goat See Lev. 42. 23. Num. 15. 24. V. 16. The fourteenth See upon Exo. 12. 6. V. 23. In the morning Under which is also understood that of the evening but this only is named because it was the first from which the solemnitie began V. 26. After your weekes That seven weekes which was from Easter to Pentecost Leviticus 23. 15. 16. CHAP. XXIX VERS 18. AFter the manner As it is set down v. 3 4 9 10. concerning meat-offerings And concerning drink-offerings Num. 28. 7 14. CHAP. XXX VERS 2. TO bind his soule Voluntarily submitting his person to divine punishment if he did faile in his vow and breake his promise Some understand these words for vows of abstinence and mortifying ones selfe for some reasonable and lawful respect towards Gods service See v. 13. 1 Sam. 14. 24. He shall
See Judges 18. 12. CHAP. XIV VERS 4. THat he Namely Samson who enlightened with the knowledge of what he was called unto stood waiting to have the Philistims give him cause to contend with them to revenge himselfe or their tyranny over the people V. 6. Came mighâ—ly upon him In a moment he filled him with a supernaturall strength both of body and minde to confirme him by this act in his vocation as 1 Samuel chapter 17. verse 34. A figure of Christs first victory over the Devill by his death John chapter 12. verse 31. Hebrewes chapter 2. verse 14. He told not by the 8. verse it appeares that Samson did this act out of the way being gone aside from his father for some unknown cause V. 8. To take her To marry her solemnely a figure of the Gentiles calling Hosea chapter 2. verse 19. V. 11. They brought Under pretence of keeping him company and honouring him but it was indeed to sift him and look to him perceiving some terrible motions in him V. 12. Put forth According to the fine ancient custome especially at feasts to exercise their wits See 1 Kings Chapter 10. verse 1. A riddle A speech or obscure and intricate question hard to find out or resolve A figure of the Gospell which is a doctrine hidden from the knowledge of the flesh preached to the world in the time of the Gentiles calling 1 Corinthians chapter 2. v. 7. The seven dayes an usuall time for nuptiall feasts See Genesis chapter 29. verse 27. Sheets Which they carried about them as they do yet in these dayes in the East countrey to rubbe and dry themselves or to cast over their heads or other parts of their body or for other necessary uses See Genesis Chaptes 38. verse 18. V. 14 Out of the An expresse figure of the mystery of the sweet and saving food of the soule brought forth by Christs death by which he destroyed death and the devill See John chapter 6. v. 5. and Hebrew 2. 14. V. 15. Declare unto us By declaring it unto thee that so we may know it from thee A figure of the worlds vaine endeavours to comprehend the Gospell of themselves which cannot be understood but only by the revelation of Christs Spirit 1 Corinthians 2. 10. by the ministery of the Church which in the children of this aâ—e causeth a scossing of Christ and the persecution of his Church V. 17. The seventh day Beleeving it to be already beyond the prefixed time V. 18. If ye had not These words seeme to intimate some signe of suspicion of some secret and unchaste dealing with his wife which kindled a jealousie in him wherein the Spirit of God having a hand he was provoked had power to execute his vengeance upon the accursed and tyrannicall nation V. 20. To his companion To that Philistim whom Samson had chosen for his second-selfe in the nuptiall feasts according to the custome John chapter 3. v. 29. CHAP. XV. VERS 1. INto the chamber according to the ancient laudable custome by which women had their chambers severall from the rest of the houshold See Gen. 23. 2 and 2467. and 3133. V. 4. Foxes Whereof there was great plenty in that Countrey Cant. 2. 15. Now this act of Samsons containeth in it a figure of division of the wary councels of worldly men by which Christ setteth the world on fire Psal. 55. 9. Luke 12. 49. V. 6 Burnt A figure of the persecution of the Church whereby Gods judgements are redoubled upon the Church V. 7 Yet will I be the Italian hath it If I be not a manner of a reserved oath And after that I will not give over untill I have fully accomplished my revenge V. 8 Smote them He made a great slaughter of them without any weapons hurling them against the ground with spurnes and thrusts with his knees Etam See 2 Chron. 11. 6. V 9. Lehi A place so called by anticipation verse 17. V. 14. Loosed Not onely in the knots but even the very webs of them V. 16 With the In the Hebrew there is a kind of similitude between the word Asse and Heap as if he did say with the jaw-bone of an Asse I have made such a slaughter V. 17 Ramath-â—ehi That is to say the Hill of a jaw-bone or the slinging of a jaw-bone V. 18 A thirst A figure of Christs spirituall heat and thirst in the extremity of his combats and upon the very poynt of his victory upon the crosse John chap. 19. 28. Thou hast given Thou hast given him the meanes and power to obtain it V. 19 In the Jaw The Italian hath it A hollow stone according to others one of the teeth which was in the jaw-bone Enhakkore That is the well of him that called or cryed V. 20. Of the Philistims Namely when they ruled Israel for Samson did never quite free the people from the Philistims yoak that being reserved for David to doe who was the figure of Christ who shal accomplish the delivery of his Church at the last glorious appearing of his kingdome CHAP. XVI VERS 3. AND took A figure of Christ his glorious resurrection who could not be detained by death Psal. 68. 20. Acts 2. 24 V. 9 His strength From whence it came namely from the spirit of God and by what means his strength was preserved namely by meanes of his strictly keeping his Nazarite-ship through Gods siâ—gular grace which did tye Samson to that obedience whereby it is likely that he had some expresse manifestation from God though this gift was not common to all Nazarites V. 13 Weavest And windest it as the yarne for a web of cloth The seven Any haire divided into seven locks as the gift of the Holy Ghost are often represented by the number of seven in signe of perfection Exodus 25. 37. Zach. 3. 9. and 4. 2. Revelations chapt 1. verse 4. and chapt 5. verse 6. V. 14 Fastened To the loome having wound his haire about the yarne-beame V. 17 If I be shaven This did not depend upon the ordinary forme of the Nazarite who might be without the miraculous gift of corporall strength but it was a singular favour in Samson by Gods free will annexed to the necessity of his obedience in letting his haire grow For a figure of Christ true Nazarite in holinesse and also infinite strength and power and for a document that the spirit of sanctification ought to be and is in the faithfull a spirit of spirituall strength 2 Timothy Chapter 1. verse 7. V. 20 Was departed hath taken away his gift from him V. 21 He did grind In hand-mills as slaves did Exodus chapt 11. verse 5. Isa. chapt 47. v. 2. Mat 24. 41. V. 22 The haire And withall the gift of his former strength was restored unto him by the same free will of God even according as the sacred signe of his long haire waxed V. 23 Dagon An Idoll of the Philistims in generall though it seemeth his Temple was in
your discourses are like so many sentences or unanswerable arguments and mine to bee but frivolous things of one namely mine who am overladen with evills pâ—st all remedy V 2â— The fatherlesse namely mee who have none to help or beare mee up V. 29. Let it not bee namely in you finning against Goâ— usurping his right taking upon you to judge of secret things even against your neighbour with calumniations and inhumanâ—tie V. 30. My 〈…〉 e these are figurative termes His meaning is â—ave not I understaâ—ding and discretion enough to keep 〈…〉 ee from giving heed to or feeding my selfe with pernitious thoughâ—s and discourses Iob 12. 11. and 34. 3. CHAP. VII VER 1. TIme all labours and services in this world have their ends and releasements as souldiers are licensed when the time of their serving is ended But I alas seem to bee condemned to perpetuall torments and shall have no time of respite in mine evills which doe increase in the night time which is a time of rest for all men V. 3. Moneths this sheweth that his calamities lasted a long time see Iob 29. 2. V. 5. With wormes with sores and putrefied ulâ—ers full of wormes V. 6. Hope of corporall amendment V. 7. Remember hee turneth his speech to God speaking to him in humane termes and conceipts If I die under thine hand and that afterwards thy wraih be appeased how wilt thou be able to doe me good when I am no more Wouldest thou deprive thy selfe of the meanes of using thy goodnesse towards mee letting mee die before thou help or relieve mee see Iob 7. 21. and 14. 15. and 16. 22. Psal. 88. 11. V. 11. Therefore I will not since I can get no ease at thy hands I will disburthen my heart with laments V. 12. Am I a Sea I cannot judge my evills to be to any other end than to keep mee in safe custody untill my cause be fulâ—y heard but what needs so much rigor am I as mighty as these creatures or able to resist thee or escape from thee Iob 10. 6. 7. and 13. 27. V. 15. My life the Italian my bones my body which is now nothing but bones V. 16. I would not live the Italian I shall not live give me a little rest to prepare my selfe for my approaching death Uanity transitory uncertaine and fleeting of their own nature but brought quite to nothing through my calamities Psal. 39. 5. V. 17. Magnifie him holding him in such straight custody and proceeding against him with such a rigourous inquest as against a great and terrible delinquent verse 12. V. 19. Swallow doune that I may but recover my selfe and take breath Iob 9. 18. V. 29. I have sinned if thou wilt judge me according to the rigour of thy Law I confesse my selfe to bee a sinner and unable to yeeld thee satisfaction Iob 9. 3. 15. 29. and 14. 4. though according to the fatherly rule which thou hast prescribed to thy children I have endeavoured my selfe to innocencie thou preserver that keepest all men during this mortall life under thy Soveraigne hand as under custody untill the time that every one must be judged a burthen life being noisome and grieveous to me being oppressed with so many sorrowes V. 21. Take away from before thy face and judgement by pardon and by remitting thy justice 2 Sam. 12. 13. not by taking it away from within man by a totall annihilation of sinne and all manner of defects which is never done during this life seek me for to doe me good verse 8. CHAP. VIII VER 4. CAst them away hath punished them according to their offences V. 8. Enquire call to remembrance and think upon our fore-fathers who by reason of the advantage of long life and other gifts had more knowledge and experience then we have in this age V. 10. Shall not they teach thee concerning Gods judgements and providence and the issue of the godly and the wicked V. 11. The rush as the grasse of waterish places though it grow apace and strongly by reason of the abundance of moistnesse yet it withereth apace So is the prosperity of the wicked fading in the mire of this world V. 16. The Italian addeth in the beginning of the verse but the prefect man for to observe the opposition wee must supply these words out of the 20 v. according to the frequent use of Scripture he is green he is like an exquisite tree set in a pleasant garden in sight of his masters palace sucking the sweet moistnesse of the quick springs without ever fading or withering Psal. 1. 3. Jer. 17. 8. that is to say he shall have a lively root of faith continually nonrished by Gods grace under his safeguard and favour he shall be strong in all assayes abundant in good works and all manner of blessings V. 19. The joy the reward of his godly life followed with a blessing in his posterity in which hee lives againe after his death V. 20. Will not cast away the Italian will not disdaine therefore ô Job turne thou unto him with uprightnesse of conscience see Psal. 51. 19. CHAP. IX VIR 2. IT is so that God is soveraignly just and wrongeth no man Iob 8. 3. and that man hath no right to contend with him as he is a Creator and a Iudge And I know also that God as he is a father gives unto his children accesse to his throne of grace to unfold their griefes unto him and to make him judge of their integrity V. 9. Arcturus the Italian the signes of the wayne namely the constellations whereof Arcturus or the wayne is towards the North. Orion and Pleiades towards the East and West the other towards the South and these have here no proper name being starres of the Antarctick pole alwayes hidden from our Hemisphere and at that time utterly unknown V. 11. He goeth by me he is incomprehensible as well in his essence as in his works and judgements Acts 17. 27. Rom. 11. 33. V. 13. Not withdraw namely for any feare or by meanes any of ones resistance V. 16. If I had called God hath shewed himselfe so terrible towards me so that although he were appeased yet durst I not take courage againe much lesse durst I presume to contend with him in his anger V. 17. Without cause see Iob 2. 3. V. 19. Of judgement to debate my cause by way of justice who shall set God will not so farre abase himselfe as to stand to plead with mee as a partiy neither will any one dare to take upon him the quaility of Iudge to callus both before him V. 20 If I justifie the Italian If I be just namely justified by faith and sanctified by the Spirit endeavouring my selfe to righteousnesse and innocencie according to the measure of grace as God hath bestowed upon me though not in that perfection as may bee answerable to the purity of Gods nature nor the rigor of his Law for if I be put to these trialls I will alwayes
the onely cause and foundation of all their honour and glory V. 6. A worme a most vile and contemptible person as Isa. 41. 14. V. 9. That took mee see Psal. 71. 6. Isa. 46. 3. V. 10. I was cast thou tookest me into thy care and tuition and tookest me up as a mid-wife or nurse taketh an infant when it first comes into the world V. 12. Bulls namely strong and fierce enemies Bashan a place abundant in fat pastures and great cattell Deut. 32. 14. V. 15. Hast brought me thou haste made mee even ready to bee laid downe in the graye see Psal. 7. 5. V. 17. They look feeding their eyes and passions with my misery as with a pleasant spectacle see Luke 23. 35. V. 20. My darling the Italian my onely one an epithet of the soule as Psal. 35. 17. for man having but one life that is so much the dearer to him Vnlesse he meane the solitude hee was in being destitute of all humane reliefe Psal. 25. 16. which was also verified in Christ Iohn 16. 32. V. 22. My Brethren all the faithfull adopted by the Father through grace and regenerate by his spirit and made brothers and co-heires with Christ Iohn 20. 17. Kom 8. 29. V. 26. The meeke an ordinary title of the faithfull Shalt eat shall spiritually be fed with the Lords flesh and blood who died and did rise againe for them and in him shall have the full fruition of all good things V. 27. All the ends a prophecie of the calling of the Gentiles shall remember the 〈◊〉 and lively knowledge of the sufferances and glory of Christ shall be given to and preserved amongst all Nations by the preaching of the Gospel and especially by the Sacrament of his body therefore called a remembrance Luke 22. 19. V. 28. The Kingdome namely the spirituall Kingdom over the Church and the universall one over all the world belongeth unto Christ true eternall God V. 29. All they that be all the true elect and faithfull rich and poore of what condition soever shall participate of these spirituall goods without vainely slopping vainely at the worldly and corruptible ones That goe down that are weak and halfe dead through hunger and misery V. 30. Shall bee accounted shall bee put into the number of the children of God Psal. 87. 6. V. 31. His righteousnesse by this word is meant Gods grace under the Gospel which was acquired unto men by Christ the everlasting Gods righteousnesse according to the truth of his promises and covenant see Rom. 3. 21. 22. PSAL. XXIII VER 3. HE restoreth or bringeth it againe into the rightway when it goeth astray Ofrighteousnesse according to others straight and plaine paths V. 4 I walk and though I were in the terrors of present death thy rod namely thy providence and conduct or thy spirit which is the internall guide and comfort of the faithfull V. 5. Thou annointest that is to say besides my necessary occasions thou dost fill me with joy and glory Your odiriferous oyles being used at banquets and upon other festivall occasions and to consecrate Kings and Princes see Psal. 92. 10. and 104. 15. V. 6. In the house namely in his Church in this world and in the everlasting Kingdome of heaven afterwards PSAL. XXIV VER 2. VPon the Seas that is to say upon the the great abisse of waters which is under the earth enclosed in great hollow places whence the heads of rivers doe spring and bubble out upon the earth see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. V. 3. Into the Hill that is to say into the Lords Temple set upon the hill Moriah in Jerusalem where David carried the Arke 2 Sam. 6. 17. 2 Chron. 3. 1. And afterwards into the Kingdome of heaven figured by that hill V. 4. Lift up who giveth no heed nor puts no confidence in the vaine and foolish designes of the world nor in the fraudulent enticements of the Devill V. 5. Righteousnesse the effects of the loyaltie of Gods promises and covenant and of the righteousnesse which his sonne hath acquired to the Church Psal. 22. 31. and the free reward of that righteousnesse which the faithfull doe practice through the Spirit of regeneration V. 6. Jacob the Italian hath it◠such is Iacob that seeketh thy face O God namely the true Israel according to the Spirit Rom. 4. 16. Gal. 6 16. Others translate it that seeke thy face in Iacob Others that seek thy face O Jacob that is to say which seek out the true Church to be incorporated into it by a lively faith under the onely head of the Church which is Christ see Isa. 44. 5. Rev. 3. 2. V. 7. O yee gates a prophetick representation of Christs glorious entrance into heaven under the figure of the Arke brought into the place prepared by David as Psal. 47. 15. and 68. 25. to shew the onely cause of the Churches gathering together and of the bringing of it up into heaven namely Christs ascention see Iohn 12. 32. Acts 2. 33. Ephes. 4. 8. 10. Lift up a phrase or terme taken from triumphall arches or great porticoes set up or beautified and adorned for the comming in of great victorious and triumphant Captaines V. 8. Who is the Angels admirations at the comming in of Christs humanitie into heaven see Ephes 3. 10. PSAL. XXV WIthout cause through meere and wilfull malice no way merited nor provoked by any offence of mine V. 6. Remember that is to say use them effectually towards me according as thou wert wont to doe for they seeing that from all eternity thou hast made use of those thy loving kindnesses in decreeing my salvation to thy selfe let not them now be interrupted staied nor limited any way V. 8. Therefore because God is good therefore he will give his children his Spirit for their direction and because he is upright it must of necessity bee a good and most certaine direction V. 10. The pathes that is to say the works and councels by which hee commeth and communicateth himselfe to his and by which he also bringeth them back to himselfe guiding them by the tracks of his owne vertues V. 11. For it is great therefore the expiation of that iniquity must be a work of thine infinite mercy whereunto thou art moved most when thou seest the greatest misery and necessity and the offender grieving most for it Rom. 5. 20. V. 14. The secret namely his decree and fixed will concerning their salvation and all the meanes appointed for it see Iohn 15. 15. Acts 10. 27. V. 21. Mine integrity let mine innocencie and sincerity be a sufficient defence and safeguard against all mine enemies ambushes and violence drawing thy protection upon mee Or let these vertues alwayes keep me from doing evill and let them never depart from me PSAL. XXVI VER 2. MY reines see Psalm 7. 9. and 16. 7. V. 3. Is before thy grace goeth alwayes along with my faith and I have sincerely obeyed the truth of thy
to all thy regenerate elect doth thy law speake with fruit and efficacie producing in them the true effect of obedience and not to unbeleevers to whom it is unprofitable and doth oftentimes increase their rebellion V. 8. Within my heart the Italian in the middest of my bowels it is rooted in my heart not only by knowledge but also by a lively loâ—e my heart is imprinted with it and it is written upon it see Ier. 31. 33. 2 Cor. 3. 3. V. 9. I have this is the second kinde of spirituall sacrifices namely of thanksgiving Hos. 14. 2. Heb. 13. â—5 righteousnesse he meaneth theâ— vangelicall righteousnesse which is no hing but Gods grâ—ce and all the effects thereof accordâ—ng to his justice and loyalty in all his promises and convenant see Psa. 22. 3. Rom. 3. 21. 22. V. 11. VVith-held not doe not hinder them from comming â—â—owring down upon mee preserve mâ—e doe thou employ them in protecting of mee V. 12. Mine iniquities the punishments of them have suddenly overtaken me see Num. 32. 23. Iob. 8. 4. faileth mee through horror and feare of thy judgement V. 15. Aha scorning and insulting over my miseries V. 16. Such as love that doe fervently desire it and use the right meanes to obtaine it PSAL. XLI VER 1. COnsidâ—reth the the Italian carrieth himselfe wisely towards the as well in judging soberly and charitably of the hidden causes of their affliction as in words and acts of humanity and mercy the Lord this is a promise of requiting the mercifull Mat. 5. 7. Or a reproof of mens false judgements and a comfort to the faithfull contrary unto their said judgements to whom David promiseth in Gods name that they shall bee aâ—ed and have a happy issue V. 3. Make the Italian turne a figurative terme taken from the making of a bed for a poor sick man that is to say thou wilt stirre up his bed Others thou wilt change his bed namely from a bed of sicknesse to a bed of rest V. 6. Speaketh vaâ—ity the Italian speaketh lyingly that is to say maketh a false shew of friend-ship and good will gathereth out of all that he seeth or perceiveth in mee hee gathereth matter of evill and sinister thoughts V. 9. Mine own familiar hee speakes of some perfidious traitour who was the figure of Iudas lift up a figutative terme taken from the kicking of beasts V. 10. Requite them as I am a King and lawfull magistrate I will by way of justice requite their wicked treacheries and not out of any private passion which is alwayes condemned V. 11. Because mine because thou hast already abated his pride and confounded his hopes by beginning to restore mee V. 12. In mine my sicknesse and calamities have not endammaged nor diminished mine estate before thy being alwayes under thy safeguard and care as thy servant V. 13. from everlasting the Italian from one age that is to say in all ages to the end or from this present age to that which is to come that is to say from this time evermore PSAL. XLII THE title Maschil see Psa. 32. of Korah Heman one of the three heads of the holy musicians was one of Korah the Levites posterity 1 Chron. 6. 33. and 25. 5. 6. And these three Psalmes beare his name not that hee made them but because they were particularly sent to him for to keep them and play and sing them when his turne came to waite upon Gods service V. 1. The hart at all times by reason of his hot and dry nature which makes him extreame thirstie at a certaine season of the yeare but especially when hee is hunted my soule I servently desire to bee in thy tabernacle before thine Arke where thou art present in the tokens and effects of thy grace and vertue whereas I am now farre from them by reason of mine enemies persecutions and especially Sauls see Sam. 26. 19. V. 3. Where is seeing hee appeares no where to thy reliefe it is a signe that either hee hath no power or that hee hath cast thee off and is no longer thy God and that therefore if thou hopest in him thy hopes are all vaine V. 4. I power out that is to say my spirits are scattered and emptie themselves in teares and sorrow see Iob 30. 16. for I had gone with when I went to the house of God with a great company of people rejoycing according to the manner of solemne feasts see Isa. 30. 29. V. 5. For I shall yet I doe assure my selfe by faith that hee will give mee new cause to praise him when hee shall in grace turne towards mee whereon dependeth the salvation of all his elect Others expound it I will yet praise him and his salvation c. Or for his salvation V. 6. Remember thee I take comfort representing unto my selfe by faith in spirit thy presence and grace in thy Temple from which I am now absent from the land from the countrey which is neere the heads of Iordan meaning that great row of hills which is generally called Hermon Num. 34. 7. where David lay hadden during Sauls persecutions Missar the name of a hill not mentioned elsewhere V. 7. Deep calleth unto a figurative description of his calamities the meaning is that as after the thunder in the clouds there fall great showers of raine so thy wrath is followed by a whole deluge of afflictions which shower downe one after another without cease or end V. 8. VVill command the Italian will send that is to say I hope that after this fullnesse of calamities hee wiâ—l send forth a commission and con mand of grace sor to set mee free Psal 44. 4. and 68. 28. whereby the day shall be filled with his loving kindnesses and the night shall be employed in meditating upon them acknowledging them and setting them forth of my life the only author defender and preserver of it V. 9. I will say now in the state of affliction wherein I sinde my selfe at this present I will persevere in prayers expecting hereafter the effect of my Faith V. 11. The health the Italian the compleate safety the only author and perfect cause of my deliverance through which I hope yet one day I 〈◊〉 all be able to lift up my head freely and shew my countenance cleared through gladnesse and honour PSAL. XLIII VER 3. SEnd out according to the truth of ahy promises let mee againe behold the brightenesse of thy countenance namely of thy grate and favour which may disperse all the clouds of my calamities and may bring mee againe into thy Church out of which I am now driven by the violence of mine enemies PSAL. XLIV VER 〈◊〉 ANd cast them out the Italian and caused our fathers to grow that is to say thou causedst them to prosper and grow like vines or other plants which doe grow and spread abroad V. 3. Their own sword which though they did employ with much valour by Gods command yet it could not have wrought
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 â—yet 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 â—â—are 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
he For all this it is not lawfull for man to contend with God But he ought with all humility to desire of him the assistance of his Spirit and grace V. 11. Seeing there be many things that the Italian When there is abundance of things they This sâ—â—ue of covetousnesse is not beaten downe nor put out through the abundance of goods no more then fire iâ— quenched with the abundance of wood but waxeth greater and greater therefore true content cannot consist in that abundance V. 12. For who knoweth The chiefe cause of this error nemely of gathering together without any endâ— is mans ignorance which will not suffer him to limit his desires within the bounds of the shortnesse of his life but causeth his thoughts to range after the infinitenesse of time to come which he having no knowledge of it is a folly in him to seek to provide 〈…〉 it As a shadow which hath no substance and van 〈…〉 in 〈◊〉 〈◊〉 leaving no signe where it hath been CHAP. VII VERS 1. A Good Now he sheweth that besides wordly goods the fruition of which he hath commended there are other goods which the faithfull man ought to look after namely eternall to which one must passe by death the meditation of which serves to direct the living to that happy end Name the Italian Fame Namely the true and sound naâ—e of faith and holinesse which confirmed by his death doth last afterwards Of death Namely of him that is a beleever and a childe of God and dieth in his favour V. 2. That is namely death which is the cause of that mourning the consideration of which causeth living men to think upon making themselves fit for it V. 3. Is better This meditation of death though it be sorrowfull is better for the salvation of man then all his mâ—â—th seeing he doth by that mortifie his flesh and rendeth his heart from the world and lifteth it up to eternall goods Of the countenance of man in his naturall estate which is called the outward man 2 Cor. 4. 16. The heart That is to say the soule and the inward man Is made better spiritually V. 4. Of the wise Which looke after the end of things and think upon eternity whereas fooles are onely guided by sense and thinke no further thâ—â— things present V. 5. It is better This meditation of death is indeed harsh to the flesh being a rough curbe to the vanities of the world but even as the severe reproofes of wise men are to be preferred before fooles tricks and jests So an humbling and correcting sorrow is more to be desired then alluring and be witching pleasure V. 6. For as the That is to say even as the fire which consumes the thornes causeth them to crackle for a small time so the spirit of this world which leads men to perdition transports them into an excesse of a false and short joy and by that meanes hindreth them from thinking upon repentance and a due preparation for death V. 7. Surely Now follow some particular precepts belonging to that wisdome which he hath spoken of before and first he sets downe some vicious passions which darken the lustre of it Oppression Namely the inclination and evill habit of doing wrong to other men in matters of justice whether it be through corruption or his owne proper passion of otherwise V. 8. Better The wise man looketh after the end of things according as he foreseeth it by the light of Gods Spirit and according to it he regulates himselfe and all his actions and will not be blinded with the false appearance of the time present See Deut. 32. 29. The proud That through a certaine pride and disdaine is moved at every small offence And he makes mention of this other passion of wrath as contrary to the peace and quietnesse of minde and to the moderation of true wisdome V. 10. Say not Be not so foolish as to say that the times of themselves are better or worse to impute the vices and calamities of the world unto the age But doe thou say that the times are such as the men are and that to amend the times the men ought for to amend themselves 11. Wisdome There are three things of singular value life an inheritance that is to say all things to maintaine life and wisdome for to governe it Meaning that the wise man should take a lawfull care for either according to his vocation V. 12. A defence the Italian A Shadow Riches indeed have this community with wisdome that they doe save a man out of many dangers and disasters yet the principall subsistency and true happinesse of mans life consists in wisedome V. 13 Consider Be wise in discerning the various wayes of Gods providence for to second them with thine affections of joy or sorrow See Ecclesiast 3. 1. 11. For who Since Gods will cannot be withstood nor the effects thereof bee altered wisedome would have a man submit himselfe quietly unto it V. 14. Consider For to have such a feeling as God calleth thee unto by his visitation Hath set he hath in this life mixed good with evill so that the one is a remedy and a curbe for the other To the end To direct man by thâ—se different meanes of mildnesse and severity unto a happie death for after that there are no more vicissitudes nor varieties all things are perpetuall neither is there any place for repentance or amendment Nothing Like to what befalleth him in this world After him Namely after his death V. 15. All things The Italian All this This may be referred as well to the precedent as to the subsequent things Of my Namely of my fraile and transitory life That perisheth Runnes into diverse mortall dangers and inconveniences In his Righteousnesse The Italian For his justice either being persecuted by Tyrants or misconstrued and calumniated or too indiscreetly and hatefully used The wise mans meaning is to shew that wisdome ought to bee joyned with uprightnesse in the guiding of mans life Wickednesse covered over with art and cunning or used with politicke craft V. 16. Righteous overmuch That is to say a too severe reprover of every petty error or too much bent upon a thing which of it selfe or in thine opinion is just without yeelding any way either in charitie or wise innocenccie to the opinion of others to the necessitie of times to common custome or to humane frailty Destroy thy selfe Making thy selfe as it were the very marke of publicke hatred V. 17. Be not Have also a greater care of loosening the raines too much to wickednesse which provoketh Gods suddain judgment Before thy The Italian Out of thy Before the 〈◊〉 of 〈…〉 all course and out of it by some violent and 〈◊〉 end which may carrie with it the tokens and signes of Gods expresse vengeance See Job 15. 32. and 22. 16. Psalm 55. 15. Prov. 10. 27. V. 18. That thou shouldest take hold That thou shouldest follow the middle way between Gods
them but that shee might remaine in the world to the end they also in time might be admitted into her fellowship Sâ—ulamite as Christ in this book is named Solomon that is to say peaceable by the name of that King who was the type and figure of him so the Church is called Sâ—ulomite by the name of her bridegroome to shew the communion which shee hath with him and the benefit of the true spirituall peace which shee enjoyeth through his grace and therefore also the forming of the Hebrew word is rather passive then active What will yee the bride asketh what their reason is that they so much desire to have her kept here in the world As it were her companions answer that they doe desire it because they may one day enjoy that incomparable happinesse of seeing the Iewes and Gentiles united into one Church Ephes. 2. 15. moving in gladnesse of Spirit with a measured pace and mutuall consent solemnly to meet the Bridegroome according to the manner and custome of joyfull entrances 1 Sam. 18. 6. Psal. 68. 25. CHAP. VII VER 1. HOw beautifull the Bridegroome speaks still more and more extolling the praises of his Bride listed up to him by faith and fervent love as hath been set down in the former chapter Thy feet namely all the parts of thy soule evâ—n the lowest and most abject being adorned and sanctified by the gifts of the Spirit fitted to each part of them see Cant. 1. 10. 4. 9. Joh. 13. â—0 O Princes daughter namely Gods who is supreme King of the Vniverse and hath adopted thee to be his Daughter and regenerated thee by his Spirit to make thee capable of being joyned with me in spirituall matrimonie Psal. 45. 13. 14. The joynts or the compasse or the golden bindings and ornaments for the ancient ornaments which they did weare about their feet especially women were very pompous and stately Isa. 3. 18. and all this is referred to the Churches handsome and vigorous manner of gate V. 2. Thy navill thy belly is the place of thy bowels which signifies the Churches hearty charity accompanied with the gifts of liberality figured by the heap of wheat of comfort and consolation figured by the boule of wine of unfained and sweet humanity signified by the Lillies see Cant. 5. 14. V. 4. Thine eyes thou haste a great divine sight which receivs the celestial objects as the heaven is seen as it were in a looking-glasse in still and â—leer waters The fish-pooles the Scripture makes mention no where else neither of these fish-pooles nor of this gate Heshbon a City of the Moabites which fell to the Tribe of Ruben 〈…〉 he tower of this tower there is no mention made else where It might be some beacon or high watch tower upon Mount Lebanon the Northern frontier of the Countrey Iosh. 1. 4. by which here may be understood the Churches watchfulnesse against the dangers of her forraign enemies V. 5. Thine head that is to say thou art exalted in dignity thoughts knowledge and in goods and gifts above all the rest of the world like unto Carmell a high and most fruitfull hill and of a most curious aspect Isa. 35. 2. Like purple the Italian addeth Royall purple for purple was the colour of Kings and Princes V. 8. I will goe up a figurative descripion of Christs perfect conjunction with his Church in the Kingdome of heaven and of the unspeakble pleasure which Christ will take in her for ever V. 9. That goeth downe the Italian that goeth straightly to my friend an Hebrew manner of speech taken from men who shew their valour courage by the bravery of their gate The meaning is that it makes its strength and genâ—â—oâ—ity appear in a banquet made to friends Prov 13. 31. To speak it doth waken and enflame the spirits so that the most slow and dull are thereby made good and eloquent speakers V. 10. I am there the Bride speaks V. 11. Come the brides desire to have Christ come and gather her up to himselfe into heaven in the day of the blessed resurrection which will be as it were the morne of the great day and the spring of the everlasting yeare in which the fruit of life and glory for the Church shall bee made manifest and shee shall have the full fruition of it see Cant. 12. 11. 17. and 4. 6. V. 13. The mandrakes a kinde of fruit which is most beautifull to the eye and sweet to the smell Gen. 30. 14. which here signifies the pleasing fruits of justice and repentance by which the Bride prepares her selfe to receive the Bridegroome at his last comming New and old a phrase signifying great abundance as Levit. 26. 10. Or the perseverance of the Saints which bring forth fruit in all seasons without failing Psal. 1. 3. 92. 14. Isa. 65. 22. see Matth. 13. 52. CHAP. VIII VER 1. O That the Bride speaketh the meaning is I would desire to have thee present and familiar with 〈◊〉 as 〈◊〉 man during this life to enjoy thy sweet communication and not bee scoffed by the world because I repose all my trust and love in thee being absent then might I receive from thee the fruit of thy doctrine and thou reciprocally take delight in my services faith and good works But since I cannot obtaine this doe thou beare me up in my weaknesse by the power of thy Spirit V. 4. I charge you the Italian I conjure you the Bridegroome finding the Bride fallen asleep languishing in these holy desires will have her let alone to rest awhile untill shee awake againe of her own accord to entertaine his visit V. 5. Who is this these are the Bridegroomes friends namely the holy Angels who doe admire the Church wakened out of her sleep and by a lively faith embracing her Bride-groome and lifting her selfe up out of the world to him Cant. 3. 6. I raised thee the Italian I awakned thee this is the Bride who saith that shee hath with her prayers and zeale â—â—oved the Bridegroome to come and visite her from heaven where Gods Paradise is and the repose of Christs glory where hee was ingendered from everlasting Thy mother by this name is understood the everlasting father who hath engendred the Sonne of his own proper substance as Cant. 11. V. 6. Seâ—â—ee that is to say keepâ— mee straightly and dearly joyned unto thee Isa. 49. 16. Ier. 22. 24. Hag. 2. 23. and so appease the great fervour of my heart and the feare of being deprived of thee which would cause me to faint if I were not refreshed by the comfore of the presence of thy grace 〈◊〉 〈◊〉 which swalloweth up every thing V. 7. Many waters all otherâ— meanes pleasant and delightfull objects are not able to quench this love thy presence onely can doe it V. 8. We have words of the Iewish Church to Christ concerningâ— the Gentiles Church both sisters amongst themselves by the Covenant of the Gospel and Christs â—â—stors
by the heavenly Fathers adoption She hath no the time prefixed by Gods providence is not yet come wherein shee may be capable to bee joyned in spirituall matrimonie to Christ or be incorporated into the Church Ezech. 16. 7. What shall wee doe what graces shall shee receive from thee O Christ by the ministery of me that am the Church When she shall when wilt thou call her to the communion of the Covenant of grace by the preaching of the Gospel V. 9. If she bee the Bridegroome replyeth as if hee should say if you consider her body as one of the two walls whereof I am the corner stone that doe binde the Iewes and Gentiles together Ephes. 2. 20. I will upon that wall build the palace of my abode in grace and everlasting glory If you consider her ministery which is as the doore of this Temple or Palace I will endow her and strengthen her with excellent graces of my Spirit to the end that the gates of Hell may never prevaile against her V. 10. I am the Bride saith that shee is the Congregation of Saints composed of divers living stones joyned together with the ciment of faith and of the spirit whereof is built a Temple holy to the Lord Ephes. 2. 21. and that her ministery is to feed Gods children which are borne in her with her breasts which are the Old and New Testament Like Towers a similitude which is not answerable to the figure but to the thing figured namely Gods word which is most firme and invariable 2 Pet. 1. 19. whose manifestation and use is maintained by the Church 1 Tim. 3. 15. Then was I that is to say when I namely the Iewish Church was well ordered and whilst I did performe the true 〈◊〉 of a mother I was and shall bee I so long as I continue such in Gods favour Intimating by this speech that when shee should goe astray shee should bee reproved and cast off V. 11. Solomon that is to say Christ sigured by Solomon hath committed the care of his Church to his Servants Mat. 21. 33. not to appropriate the fruit of glory and service to themselves but to referre it to God only Baathamon that is to say the plaine of the multitude which might be some fruitfull plaine not mentioned elsewhere Or it is a name fained according to the signification of the word a Isa 5. 1. Vnto 〈…〉 ers whereby are understood all other duties belonging to good 〈◊〉 dressers V. 12. My Vineyard the Bridegroome declareth that though hee hath given such a commission to his Servants yet he himselfe hath also a continuall care of his Church which is his own proper Inheritance Isa. 27. 3. Or that hee continually enjoyeth the fruites of this vineyard which are alwayes presented unto him by his saithfull servants must have the Bride sheweth that the chiefē revenew of this Vine namely the glory and service must be reserved for Christ who neverthelesse will reward his servants in this life and in the life everlasting with some degree of grace and glory Dan. 12. 3. V. 13. Thou that this is the Bridegroome which speaketh to the Church which he hath brought cut of the wildernesse of the world into places consecrated by him as into orchards and fruit-bearing gardens and admonisheth her never to give over causing her voyce to sound in prayer and preaching whereat the Angels the Bridegroomes friends are present and give eare unto see Eccles. 5. 6. 1 Cor. 11. 10. Ephes. 3. 10. 1 Pet. 1. 20. V. 14. Make hast the Bride saith that though shee much desireth that Christs presence might bee perpetuall yet shee doth accept of and is contented with this enjoying of it at times Cant. 2. 17. Vpon the mountaines that is to say in heaven see Cant. 2. 17. 6. 2. 11. ⧠THE BOOKE OF THE Prophet ISAIAH ARGUMENT BEsides the Priests and Levites which God had anciently established in the ministery of his Church he did also almost at all times send Prophets unto her extraordinarily raised without any distinction of lineage or profession who were immediately called and endowed with supernaturall knowledge of Gods secrets by divine revelations and inspirations and with a perpetuall and infallible conduct of the Holy Ghost in every particular of their Office and authorized by undoubted proofes of the divine motion which wrought in them and by the demonstration of Christs Spirit which spoke by them The summaries of their speeches and Sermons set downe in writing by themselves were kept in the Temple and added to other holy Bookes to stand for Divine and Authenticall Scripture and to be made use of in Ecclesiasticall Lectures and Expositions Yet their ministery was no way concerning the ceremoniall and ordinary service nor the common guide and government of the Church but was directed to these three generall ends First to maintaine by preaching and by the word the religion and customes in their ancient purity and integrity to correct and purge the vices and corruptions which crept in amonst them from time to time to oppose all humane power which should be contrary to Gods power and finally to keep or set againe all things into their former state by the same spirit as they were first established in the beginning The second was to keep alwaies alive the memory of the promises of the Messias and to keepe the faith and expectation of the faithfull alwaies bent towards him and to comfort and strengthen the Church in her sufferings by setting before her the promise of her restauration by Christs spirituall Kingdome The third to be the Ministers of Gods Oracles in many particular occurrences for the revealing of his secret will for to give resolution in perplexities or direction and counsell in difficult cases or for to denounce threatnings to beate downe the pride of the rebellious and for to bring beleevers to repentance Finally they were instruments of Gods continuall communication with his Church and of His Soveraigne power and government over her the strengthening of the ordinary Ministery and a remedy against disorders and growing evils Now one of the most noted amongst these was Isaiah endowed with a propheticke spirit in a most eminent degree for variety of visions sublimenesse of sences for power of demonstration and for a most incomparable Majesty of stile being diversly carried according to the variety of the times which he met with being sometimes under most evill and wicked Kings sometimes under pious and vertuous ones and sometimes under indifferent ones And according to their occasions he hath framed his Sermons the substance whereof is contained in this booke and may be referred to these two generall heads namely of the Law and of the Gospel In the first he doth discover accuse and severely condemne the sinnes of the people in all sorts and conditions of persons In the last he applieth unto the penitent and residue of the elect the onely remedy of Gods grace and the comfort of the promise of eternall
snares and deceits of the wicked not onely by reason of Gods safeguard and protection but also because God shall change and alter their evill natures and transforme them into contrary qualities V. 9. For the earth God shall poure out his Spirit abundantly upon all the Elect which are in the world by whose lively light and power their wills and affections shall bee changed and amended from their naturall vices see Rom. 12. 2. Eph. 4. 23. The sea namely the bottome and concavity of it V. 10. Of the people all Nations without any difference shall come under Christs Kingdome who having till then been like a root hidden under ground shall be raised up in glory and set up like a banner to gather all Nations unto him His rest that is to say the place of his ordinary abode and residence namely his Church like to the Tabernacle in the wildernesse where God did shew evident tokens of his Majestie and glory Exod. 40 34. Levit 9. 23. Shall be shall be full of the signes and effects of his presence and divine power in light of heavenly truth in power of his Spirit to bee a safegard and defence V. 11. Set his hand again namely after the first notable deliverance out of Egypt The remnant this may be understood generally of all the Elect which shall be gathered out of all parts of the world into Christs Kingdome or particularly of the Jewes who at last shall be recalled and restored to the body of the Church see Rom. 11. 25. 26. From Pathros see of these names of Nations Gen. 10. 10 14 18 22. V. 12. The dispersed see John 7. 35. Jam. 1. 1. 1 Pet. 1. 1. V. 13. The envie also that is to say all the Church shall be united in perfect concord against the enemies of Christs Kingdome He hath a relation to Ephraims almost continuall envie to Judah for the Soverainty from whence proceeded the separation of the ten Tribes and the civill wars amongst the people which caused great calamities V. 14. Them of the East the Italian the children of the East namely the Easterne people Arabians Chaldeans c. V. 15. The tongue namely the gulfe of the red Sea which comes out of the Ocean Sea and runs almost to the head of Egypt see Zach. 10. 11. Shake his hand he alludes to Moses his dividing of the Sea by striking it with his rod see Exod. 14. 16 21. Over the river namely the river Nilus which divides it selfe into seven branches and runs many severall wayes into the Sea Now all this is spoken figuratively to shew that nothing shall hinder the deliverance and gathering together of the Church CHAP. XII Vers. 1. THou shaltsay namely thou Israel according to the Spirit or thou Church of God V. 3. Shall ye draw namely by a lively faith and with spirituall comfort shall yee bee partakers of the salvation which Christ hath purchased and whereof he is the spring John 4. 10 14. V. 6. Great he sheweth himselfe to be such by his glorious deeds and works which he doth CHAP. XIII Vers. 1. THe burden this word amongst the Prophets doth often signifie a prophecie of threatnings and curses which are like unto an unsufferable burden to them upon whom they are denounced see 2 King 9. 25. Jer. 23. 33. V. 2. Lift ye up a representation of the Persians and Medes enterprise against Babylon As if he should say Let the Army be gathered together and let a signall bee given for the assault Unto them namely to the Medes Into the gates of Babylon which is the Imperiall seat and royall Residence the City wherein dwell the great Officers of the Kingdome who were so many Princes Isa. 10. 8. V. 3. I have commanded namely by a secret inspiration and motion of my providence and not by any expresse command see 2 Sam. 16. 10. Isa. 36. 10. Even them that rejoyce the Italian that triumph namely those brave Souldiers belonging to my glorious Majestie whom I make victorious and triumphant through my power which accompanieth them V. 5. Of heaven a popular and vulgar kinde of speech because that to the eye the hemisphere of Heaven seemeth to rest upon the plain of the earth and to be bounded by it see Neh. 1. 9. Mat. 24. 31. The whole land namely the Babylonian Empire which through excesse of ambition termed it selfe the universall Empire of the whole world see Dan. 2. 38. V. 7. Therefore because this shall bee Gods worke no humane power nor strength shall be able to oppose it V. 8. Their faces they shall look dimme and full of horrour through fear and through the disasters of war see Lam. 4. 8. and 5. 10. Ezech. 21. 3. V. 10. For the Starres a figurative description of an extreme horror and ruine all manner of direction order counsell conduct and reliefe from God being quite taken away as if the world had no light at all from above see Ezech. 32. 7. Joel 2. 31. and 3. 15. V. 11. Of the terrible the Italian of the violent or of tyrants V. 12. A man that is to say they shall all be slaine and no man shall redeeme his life with money V. 13. Therefore namely for the sinnes mentioned vers 11. I will shake a figurative description very freqent in Scripture V. 14. And it shall be the Italian and they shall be that is to say all his hired Souldiers and such as come to aid him shall disband themselves and shall be dispersed see Jer. 50. 16. and 51. 9. V. 15. Unto them namely to the Babylonians V. 17. The Medes under which name are also comprehended the Persians because that these two Nations were united under Cyrus his Empire but by reason that the Medes were more ancient and worthy the State takes its name from them see Isa. 21. 2. Jer. 51. 11. Dan. 8. 20. Shall not regard they shall kill all without taking any ransome vers 12. V. 20. It shall never the City of Babylon did stand a great while after it was taken by Cyrus in great splendor and power but it then lost the Empire and command whereupon began the decay of the City and some ages after followed her totall ruine The Arabian that is to say the place shall be accursed and desolate by overflowing of waters or some other meanes so that even those kinde of people that lead a wandring kinde of life living upon thefts or upon grazing of cattell shall not be able for to live there for want of all manner of commodities V. 21. Satyrs the Italian devils in borrowed shapes and hideous apparitions your unclean spirits having their residences here in the world in such solitary and terrible places see Isa. 34. 14. Mat. 12. 43. CHAP. XIV Vers. 1. WIll have mercy this prophecy was partly fulfilled at such time as the people returned from the captivity of Babylon but was fully accomplished by the Churches spirituall deliverance by the Messias Chuse that is to say after he hath
of former sinnes That I would not namely that I would not reprove nor suffer my true Church to perish which consists of mine Elect and beleevers with whom God is never angry so far as to curse or overthrow them but doth onely punish and correct them see Jer. 31. 35 36. V. 11. I will lay a figurative description of the Churches spirituall excellency which is like a building comosed of precious stones which are the faithfull upon an exquisite foundation which is Christ 1 Cor. 3. 12. Rev. 21. 18. With faire colours the Italian upon fine marble the Hebrew word is of a doubtfull signification V. 14. In righteousnesse that is to say in a well and right ordered manner Or by Gods grace and bounty for the word Righteousnesse is oftentimes taken for Gods property which is to doe good to those that are his V. 15. They shall the enemies shall often conspire against thee but as I will not be the author of it so will I cause the issue of it to prove to their ruine V. 16. I have that is to say Weapons and Souldiers have no power nor cannot bring any thing to passe but onely so far as I will give them leave by my permission and pleasure V. 17. And their that is to say the fruit and reward of their faith and loyaltie in my service Or this is the inheritance which I will bestow upon them as my servants and children CHAP. LV. Vers. 1. THat thirsteth that are in want and necessity of Gods grace and have a lively feeling thereof Come ye namely to mee Christ who am the welspring of grace signified by the water and of life signified by the wine and milke which are nourishment for the body That hath that hath no means to gaine this good of your selves Buy and that is to say take as a gift that which shall be made yours in like manner as if you had paid the just price of it Or give that is to say forsake and renounce all other worldly goods for this Matth. 13. 44. Rev. 3. 18. V. 2. Do ye spend that is to say Why doe you bestow all you have in superstitions idolatries works of the Law and other wayes to purchase eternall life which none can give you but I V. 4. I have given him words of the Father confirming his Sonne in his vocation in whom descending from David according to the flesh were to be verified the promises made to David and to all the other Fathers A witnesse namely to declare and confirme the Fathers will and counsell at which being his eternall wisdom he had been present He toucheth Christs two Offices namely of Prophet and King after he had accomplished his priesthood upon earth V. 5. A nation namely the poore Gentiles who were strangers to Gods Covenant and void of all true knowledge of him Ephes. 2. 11 12. Because of because that God the Father shall accompany thy Gospel with his divine vertue by which mens hearts shall be effectually converted Or because God shall have plainly manifested himselfe to be thy God and thy Father by thy resurrection and glorious ascension Rom. 1. 4. V. 6. While he while he offers himselfe to men by the Gospel out of which he cannot bee found Psal. 32. 6. John 7. 34. and 8. 21. V. 8. My thoughts I am infinitely mercifull and ready to forgive and not hard and implacable as men are neither am I inconstant and wavering in my promises as they are V. 11. So shall so likewise will I never recall the promise of my grace but will fully performe it Shall proper shall happily accomplish it without any obstacle or let V. 12. Ye shall goe out namely out of your spirituall bondage from which Christ shall free you V. 13. In slead God shall fill the world with true beleevers noble plants in stead of harmfull bastard and wilde plants such as man is in the state of his corrupt nature Mic. 7. 4. And it shall be this miraculous change shall be as an eternall monument of Gods glorie and he shall be everlastingly praised for it in his Church CHAP. LVI Vers. 1. FOr my salvation since I do proffer my salvation to the world by the Messias it is fitting that all men should turn to me their Benefactor And it is also needfull for them to do so for to make themselves capable of receiving it Mat. 32. and 4. 17. Rom. 13. 11 12. My righteousnesse namely mine Evangelicall righteousnesse which onely is the cause of salvation Rom. 1. 17. and 3. 21 22. V. 2. The Sabbath namely all the true and spirituall service of God especially in the keeping of the first Table of which the Sabbath was anciently the figure and summe V. 3. Neither let that is to say by the Messias shall be abolished and disannulled all manner of distinction and difference of Nations and persons and none shall be excluded out of the assembly of beleevers as formerly those that are here specified were Deut. 23. 1 2 3. V. 5. A name that is to say an honour and dignity far more excellent then theirs who are called Fathers amongst my people namely they shall have the right and priviledge to be called my children John 1. 12. That shall not which I will never take away from them recalling mine election and of which they shall alwayes have an inward impression by the Spirit of adoption Rom. 8. 16. Revel 2. 17. V. 7. Will I bring I will graft them into my Church and make them partakers of all my good and comfort and will accept of the service which they shall do me in Spirit and truth V. 8. Yet will I I will also gather the Gentiles into my Church as I have done the Jews to make of two Nations one John 10. 16. Ephes. 2 14 15. To him namely into the congregation of the Church which is the true Israel according to the Spirit V. 9. Come another prophetick speech by which Isaiah declares that the chiefe cause of the despersion and destruction of the Lords flock by their enemies was the disloyaltie and negligence of the Shepherds as well Bcclesiasticall as politick who are called watchmen according to the ordinary stile of Scripture V. 11. They all look every one hath given himselfe to following of his own disordered lusts V. 12. And to morrow that is to say Let us not take care for anything if to day we take our deligh's we may also continue to morrow at our own leisure words of a prophane securenesse and dissoluâ—enelle see Prov. 23. 35. Isa. 22. 13. CHAP. LVII Vers. 1. THe righteous it is likely that in the time of these Prophecies God did take out of the world divers persons noted for piety and vertue which was a presage of great approaching evils from which God would exempt those his faithfull servants see 2 Kings 22. 20. V. 2. In their beds as the death of the faithfull is called a sleep so is their grave like unto a
of any Common-wealth or Church whereof he would notwithstanding preserve the seed in Babylon amongst those poor captives to make it revive and flourish again at the appointed time And the Prophet doth set down and exaggerate at large in divers Chapters the causes of this decree namely the violation of all his commandments both of the first and second Table of Gods Law in a suparlative degree And he also taxeth those which were already in captivity in Babylon with the same sins with most severe threatnings Then he turneth himself to many strange nations which were the Jews neighbours and had been either a cause of misleading them or had through malice been assisting to their desolation and overthrow or had rejoyced at it especially to Tyre Egypt and Edom whom he telleth that they should be enfolded in the same Caldean deluge who raised an Empire out of the ruine of many States and Kingdoms And so goeth on to the foretelling of the ruine of Gog and Magog the last and cruellest persecutors and enemies of the Church to which he turneth himself again towards the end of his Book with comfort and consolation by the promises of eternall redemption through the Messias and the establishment of his Kingdom in this world which is magnificently described by the vision of the admirable restauration of Solomons ancient Temple described very particularly in its first form and state to which the Church renewed by Christ should be every way correspondent in spirituall excellency and glory into which he should come again to make his eternall residence there setting it again in a perfect order of spirituall pietie pure service of God holinesse and righteousnesse after which should follow a compleat and eclestiall happinesse CHAP. I. Vers. 1. THe thirtieth that is to say From the beginning of Nabopolassar his reign who was father to Nebuchadnezzar the great according to the Babylonian accompt where Ezekiel was which accompt was also observed for a long time after Captives namely under King Ichoiakim 2 Kings 24. 12. Chebar a river of Mesopotamia neer to which it should seem were appointed the habitations for the Iews which were led into captivitie Psal. 137. 1. The heavens a kinde of speech very much used in the description of visions Mat 3. 16. Acts 7. 56 and 10. 11. Rev. 19. 11. to shew a suddain breaking forth of light from above created by God miraculously as if it came out of Heaven it self in and through the midst of which were shewn the representations of divine things V. 3. The hand that is to say God did work in him after a miraculous manner did ravish him in Spirit did enlighten and strengthen his minde and the other faculties of his soul and did reveal to him in vision such divine secrets as did far surpasse any humane capacity 1 King 18. 46. 2 King 3. 15. V. 4. A whiâ—â—winde a figure of the coming of the Son of God eternall King of the Church in judgement against the Iews using the Caldeans which lay northerly from Iudea for his instruments Amber the Italian sine brasse the Hebrew word is of a very uncertaine signification according to some it is a kinde of mettall composed of gold and silver according to others a kinde of very fine brasse as Rev. 1. 15. V. 5. Out of the mids the meaning of this vision seems to be That the Son of God who had estastlished the Ark of the covenant with all the things belonging to it for a signe of his residence amongst his people and for a figure of heaven where he dwelleth and reigneth in glory amongst his angels doth here reveal his heavenly Majestie in forms and shapes answerable to the earthly figures of the Temple appearing in judgement against his people purposing to depart from them and destroy them as it is declared Ezek. 10. 17 19. and 11. 22. untill the time appointed for the restauration of the Church at which time he would return in the same form Ezek. 43. 3. See the like visions Dan 7. 9. Rev. 4. 6 7. Thereof namely of the fire Creatures living and moving bodies which represented the Angels about Christ his throne as likewise upon the Ark and upon the walls on the outside and inside of the Sanctuary there were pictures of Cherubims as these beasts are also called Ezek. 10. 15. V. 6. Four See vers 10. and Ezek. 10. 14. V. 7. Their scot according to the Hebrew phrase by the foot is meant the leg and thigh here described to bestâ—ait without any bending in the ham or hougâ— like unto the fore legs of beasts Sâ—lâ— to signifie as it should seem the indefatigable motion of Angels in the service of God and of his Church V. 8. The hands to shew the vertue and diversity of their operation The four siâ—â—s namely on the four sides of the wagon on each side of which there was a Cherubim V. 9. Their wings namely with which they did flee vers 11. did spread themselves and move alike to signifie the equall uniformity of the Angels motions in Gods service Returned not namely at their own will and pleasure but according to the directions of him thâ—t sat upon the throne vers 14. A figure of the constancy perseverance simplicity and uprightnesse of the Angels in all their service V. 10. Faces which by some have been taken for resemblances of a man in the generall shape of the body of an ox in the hâ—o's of a lion in the hair and of an eagle in the wings But most commonly they are taken for resemblances of the head those of the man and of the lion being opposite seem to represent the angâ—ls done sometimes in milde nesse and sometimes in rigour those of the eagle and the ox the various object of their working sometimes in earthly and sometimes in heavenly things V. 11. Vpwards namely above the shoulders where the four faces did begin to divide themselves and where the four wings of the Cherubims were also divided whereof two they used to she with and with the other two they covered the lower parts of their bodies The first two signifie the swiftnessâ— equeualitie and subliâ—enesse of their service the seconâ— their unspotted purity as Isa. 6. 2. V. 12. The Spirit namely the will and pleasure of him that â—ate upon the Throne who did drive â—nd put forwards the beasts and the wheels to the same kinde of motion vers 20. V. 14 Returned not in a tumultuary way by chance and according to their own minds but according as their heâ—d did guide them V 15. One wheel the Ark which was the figure of Gods throne of glory is called a chaâ—iot 1 Chr 28. â—8 to shew that God is not shut up in heaven nor is not idle but moves and works continually by hiâ— Spirit and power So also he set wheels to the celestiall throne Dan. 7. 9. The meaning in this place is that the Prophet did see a wheel by every one of the beasts so
been publickely practised and without controule v. 24. 31. V. 40. Store thee He hath a relation to the punishment appointed for adulteresses by the Law Deut. 22. 24. V. 41. Women namely of many kinde of people and Nations whereof the Chaldean army shall be composed V. 42. To rest that is to say I will powre out and execute it fully V. 44. As is the mother It was a common proverbe by the name of mother he meanes the Hittites whom the Jewes had succeeded not only in the possession of their countrey but also in customes and works v. 3. Now these Nations were taxed with serving of Devils and sacrificing their children to them Deut. 18. 9 10. V. 45. Her husband namely God the Creator of all and Law-giver to all whose knowledge and service those Nations utterly forsooke to worship Devils V. 46. Thine elder sister that is to say thou Jewish Nation and Samaria that is to say the ten Tribes and Sodome are like one another in sinning even as if you were one and the selfe-same mothers daughters Deut. 32. 32. Isa. 1. 10. Jer. 3. 8. Thy left hand that is to say to the Northward For the Hebrewes call the forepart the East the hinder part the West the left side the North and the right side the South V. 47. Nor done Thou hast not been contented with imitating and equalling them but hast gone beyond them V. 49. Pride She had gotten none but temporall excellencies from me not the spirituall ones of my word and covenant as thou hadst And besides her greatest sinne was but against the second Table rather then against the first as thine is in violating my service V. 50. As I saw good or after I had seen namely their abominations Gen. 18. 21. V. 51. Halfe because thou receivedst more favours at my hands and hast been longer suffered exhorted and corrected and hast seene my judgements upon the other therefore thine ingratitude rebellion and obstinacy cannot be equalled justified made their sinnes to seeme but little ones and excusable by the accesse of thine and them innocent in comparison of thee Jer. 3. 11. Mat. 12. 41 42. V. 52. Justified the Italian judged condemned them without any pitty as wicked and not deserving any mercy V. 53. Shall bring the Italian if I bring that is to say as I will never re-establish those Cities and Nations into their former estate so shall the Jewish Nation never be restored after the ruine which shall come upon them by the Chaldeans in respect of the glory of the Temple and the state of the Kingdome but as concerning spirituall good the people had alwayes a remainder of grace and hope of restorement to salvation v. 60. which the other Nations had not Isa. 1. 9. captivity This word is taken for all kinds of extreame misery Job 42. 10. the captivity namely free them from thy servitude and other continued and successive calamities See 2 Chr. 33. 11. and 36. 6 10. Jer. 52. 28 29 30. V. 54. A comfort A common kinde of speech as if those other Nations had any way been eased by seeing the Jewes as much or more punished then they were Lam. 46. V. 56. Was not mentioned Though thou were like Sodome in sinnes yet through pride thou didst disdaine and through hypocrisie thou hadst in abomination the very name of it and didst thinke thy selfe out of danger of being used in the same kinde V. 57. Was discovered by my judgements which I began to execute upon thee by meanes of these Nations V. 59. The Oath by which thou hadst bound thy selfe to me as a people to their King and a wife to her husband See Deut. 27. 15. V. 60. An everlasting Covenant namely the spirituall covenant made with the true Israel in spirit V. 61. Thou shalt Thou shalt be touched with true compunction and repentance When thou namely when I shall convert the Gentiles and make them members of the Church whose body was represented by the old Jewish Nation which was also first imployed in the preaching of the Gospell Thy Elder more or lesse ancient powerfull or noble then thy self But not not by vertue of the old externall and carnall covenant in which the naturall Jewes only had part or such as joyned themselves to their Religion and Ceremonies Jer. 31. 32. But by vertue of the new spirituall and eternall one grounded upon the Messias and upon his righteousnesse redemption and spirit which is made with the whole Israel according to faith Gal. 4. 25 26. V. 63. That thou mayest these things are here written and set downe to the end that after thy re-establishment especially in the time of the Gospell thou maist give God all the glory for thy deliverance by a sincere acknowledgement and consession of thy sinnes approving of and in silence adoring the judgements which had formerly been inflicted upon thee Rom. 3. 19. CHAP. XVII Vers. 2. A Parable or a figurative Speech representing one thing by another with a convenient correspondencie V. 3. Eagle namely Nebuchadnezzar Ier. 48. 40. and 49. 22. Divers colours hereby is meant Nebuchadnezzars Empire over many nations of divers customes and languages or his army composed of severall sorts of people unto Lebanon to Iudea which is oftentimes likened to a wood of excellent trees The highest namely Ieboiachim led into captivity 2 Kings 24. 12. V. 4. Cropt off Hereby is signified the captivitie of the chiefe of the Kingdome led away with Iehoiachim of merchants the Italian of traffique he meanes some Province or Citie of Babylon assigned to the Iewes which was commodious for traffique to keepe them from all thoughts of war and State policie V. 5. Of the Seed namely Zedekiab who was of the blood Royall A fruitfull namely in the Kingdome of Iudea not yet made desolate where Zedekiah might have maintained himselfe and growne up prosperously V. 6. It grew namely Zedekiah prophesied whilst hee was faithfull to the Chaldeans Of love signifying thereby that hee was but a vallall not Soveraigne nor absolute Branches turned being a dependent and subject to Nebuchadnezzar The roots that is to say he staid in his owne countrey and was not transported into any other place and the State remained in its antient forme and state onely the Kings power was diminished Brought forth that is to say Zedekiah begat and brought up children Jer. 52. 10. V. 7. Another namely the King of Egypt who was also a mighty King with whom Zedekiah joyned himselfe against Nebuchadnezzar 2 Kings 24. 20. Water it should uphold him and relieve him with his forces against the Chaldeans See Ier. 37. 7. The Furrowes he alludes to the channells and pipes wherewith the Egyptians conveyed the waters of Nilus to their land See Deut. 11. 10. V. 8. It was It was very likely that Zedekiah having made this league with Egypt might very well have maintained and bettered himselfe V. 9. Shall hee not the Italian shall not that Eagle namely Nebuchadnezzar V. 10. The East
spirituall enemies V. 26. And I will I will blesse them and their habitation and their pasture abundantly V. 27. When I have broken when I have freed and redeemed them by the bloud of my sonne from the spirituall captivity of the devill and sinne V. 29. A plant Jesus Christ glorious in his divine Majesty and force who shall make his Church famous through his gifts and graces being her true tree of life See Isa. 11. 1. Jer. 23. 5. V. 31. Are men all the aforesaid things are to be understood spiritually with a relation to the soule of the elect and the salvation of it so that the correspondency which is betweene the sheep a bruit beast and the shepheard which is man is found in spirit between man and his God CHAP. XXXV Ver. 〈◊〉 MOunt towards the land of Idumaea or Edom. V. 5. Hatred against Israel See Ezek. 25. 15. Amos 1. 11. Of the children the Italian overthrowne the children that is to say hast assisted the Caldaeans in making a horrible slaughter of my people Psal. 137. 7. Ezek. 25. 12. that their the Italian at the fulnesse of their iniquity at which time the measure of my peoples sinnes being full I also caused my judgements to fall violently upon them Ezek. 21. 30. 31. V. 6. And bloud namely the sword and violent death V. 10. Two Nations thou hast perswaded thy selfe that thou shouldest possesse the land of Judah and of the ten Tribes Whereas the Lord the Italian though the sword though the Lord have taken it for his owne proper habitation placing his people there and his Temple with the signes of his presence V. 11. Make my selfe I will make my selfe knowne to my Church by new trials of my justice and power against her enemies and of my love and mercy towards her V. 14. So shall the Italian when the whole earth rejoyceth namely when I shall give all the world cause to rejoyce at my peoples deliverance and their re-establishment in their countrey then will I increase thy desolation This was partly verefied in the Idumaeans but hath been accomplished in the enemies of the Church whose curse and condemnation increased when salvation appeared to the elect and beleevers through Christ. CHAP. XXXVI Ver. 2. HAd said hath triumphed and scoffed at your desolation The high places the Italian the everlasting hils an epithet ordinarily given to high hils Gen. 49. 26. Deut 33. 15. Hab. 3. 6. by reason of their immovable firmenesse but by this figure is chiefly meant the Church founded upon Gods promises V. 3. And ye are taken up ye have been derided by prophane Nations V. 7. I have lifted that is to say I have heaven V. 8. Shoot forth you shall be endowed with new fruitfullnesse which my people shall enjoy being shortly to come out of captivity A figurative description of the happinesse which shall be in the world under the Messias in the behalfe of the Church V. 12. Thou shalt no more he attributes the desolation which happened to his people by hunger pestilence and warre to the countrey by a similtude of evill women that doe kill their burthen in their wombe V. 13. Devourest up as who should say an accursed countrey condemned to all manner of misery the inhabitants of which cannot live the Canaanites having first been rooted out of it and since that the Israelites V. 14. Thou shalâ— thou shalt no more be subject to those frequent calamities which have made thee infamous V. 17. As the uncleannesse which is extreamely abominable V. 20. They prophanâ—d Through their misery and slavery occasioned by their owne sins they have given their enemies occasion of blaspheming me as if I their God could not have saved them or as if I were not faithfull in my promises V. 21. I had pity For to free my Name from these imputations I have resolved to forgive my people and to re-establish them V. 23. Sanctifie I will cause my divine perfections to be knowne by the effects contrary to those slanders that my holy name may be respected and honoured by all men as it ought to be V. 24. I will take you By the returne from Babylon is figured and comprehended the salvation oâ— the Church by the Messias together with the abundance of all spirituall graces V. 25. I will sprinkle I will largely communicate my grace â—nto you and grant you pardon for all your sinnes parchased with the price of my Sonnes blood which was shed for the sinnes of the world Ephes. 5. 26. Heb 9. 14. 1 John 1. 7. V. 26. The stony heart namely The hard heart which hath beene inflexible to my spirit insensible of my Word and Judgements and impeneâ—â—ble to my grace Of flesh pliable and capable of being vivified and governed by my spirit as amongst naturall bodies there is none fitting nor apt to receive and containe the vitall spirit but â—nely the fleshly body V. 29. Save you By my free Justification I will free you from that punishment which your filthinesse deserves and by the sanctification of my spirit I will free you from the corruption and slavery of sinne I will call By mine Almighty Word I will cause all manner of good things to be brought forth unto you V. 32. For your sakes Not for any desert or worth that is in you V. 37. Be enquired that is to say The abundance of goods shall be such that they shall desire nothing but for to have a number of men sufficient to enjoy those goods V. 38. As the holy flocke Which was brought into Jerusalem at the three solemne feasts for sacrifices in innumerable quantity CHAP. XXXVII Vers. 1. IN the spirit namely In extasie and rapture of minde Bones Dead mens bones V. 3. Can these bones By any way or naturall power that thou knowest V. 4. Prophecie Be thou the instrument of mine Almightie Word by which in vision these bones shall seeme to thee to have life put into them for a signe that by my power my people shall be re-established in their former estate V. 7. Aâ—â—oyse A signe of Gods glorious presence shewing his power in a miraculous and supernaturall worke To his bone Joyning themselves againe to thir naturall joynts V. 9. To the wind the Italian To the spirit According to some to the soule of man and according to some to the holy Ghost it selfe whose personall property is to vivifie and cause all things to live Psal. 104. 30. From the foure For to signifie the restauration of the people from all those places where they had been scattered Breathe upon Send the soule and spirit of life into every one of these dead bodies by the operation of thy divine power Hee seemes to intend to represent the manner of the creating and infusing the soule into Adam described Gen. 2. 7. V. 11. Our bones Wee are destroyed beyond hope of restauration Wee are in Babylon like dried bones in sepulchres Psal. â—41 7. V. 16. One sticke Some little piece of boord or
Mitre a Priestly ornament for the head Exod 28. 4. to shew that God besides his grace which was common to all the members of his Church did also adorne him with the gifts of his Spirit befitting his priestly charge Stood by as it were to have this his sentence put in execution Whereby is signified Christs assistance to the worke of the ministery in power and Spirit As to that also seemes to be referred his speaking alone in this place to shew that he alone doth all this worke and doth all things in all men and that he can alone pronounce the sentence and comfort the soule by his Spirit V. 7. Judge I will keepe thee in the Priestly degree of which the two chiefe parts were the government in Ecclesiasticall businesses and concerning the worship of God according as it is set downe in the Law Deut. 17. 12. 2 Chro. 19. 11. And the chiefe and continuall Ministery of holy things I will give thee After all this I will gather thee up into my heavenly glory with mine Angels the likenesse of which thou beholdest here in this vision V. 8. Thy fellowes namely The inferiour Priests For they are the Italian For you are I have appointed you to be in your own persons and actions a signe and representation of my Churches re-establishment by the Messias of which I will give you a particular instruction For behold He gives a reason why he had termed them signes and figures namely Because that in Christ was the accomplishment I will bring I will shortly send my sonne into the world who shall take upon him the forme of a servant to accomplish the worke of redemption Phil. 2. 7. The branch A frequent name of the Messias See upon Isa. 4. 2. V. 9. For behold The end of the sending of my Sonne shal be to lay the foundation of my Church upon him who was the fundamentall and corner stone Psa. 118. 22. Isa. 28. 16. figured by some especiall stone which was solemnlie put into the fabrick of Temple and in the presence of the Priests when it begun to be built up ugaine See Zech. 4. 7. 10. Upon one the Italian Upon that one As that materiall stone hath been set in the sight of Joshua and of other Priests So shall the eyes of my providence 2 Chro 16. 9. which is infinite and universall here signified by the number of seven Zech. 4. 10. and 5. 6. and 9. 1. be alwayes fixed upon Christ to maintaine favour and cause him to prosper in his Kingdome See Isa. 24. 6. and 49. 8. and 51. 16. I will engrave Words of God the Father who hath appointed his Sonne to be Mediator and hath confirmed upon his humane nature all the gifts of his Spirit for to performe it See Dan. 2. 34. 44. Heb. 9. 11. I will remove As in Joshua namely made fitting to undertake the Priesthood againe I have sanctified all my Church so by one onely oblation of my Sonne who was eternally consecrated high Priest I will purge all the sinnes of my Church See Heb. 9. 12. and 10. 12 24. In one day This is opposite to your figurative sacrifices which were namely times reiterated see Heb. 7. 27. and 9. 26 28. and 10. 10. V. 10. Shall yee call A figure of the spirituall peace and rest of the Church redeemed and reconciled to God by Christ Mich. 4. 4. CHAP. IV. Vers. 1. CAme againe It is likely that there was some space of time between those visions during which time the Prophet in his extasie was as it were asleepe that is to say without any light of Propheticke revelation without any action or motion of the spirit to him V. 2. A candlestick It seemes he would shew the mysticall meaning of Moses his candlestick Exod. 25. 31. to the description of the making whereof here are some parts added belonging to the mysterie The Candlestick is the Church the bowle above it is Christ who hath received of the Father the fulnesse of the Spirit signified by the oyle to powre it upon his Church Joh. 1. 16 and 3. 34. Acts 2. 33. And as the oyle is pressed out of the Olive which is as it were the lively spring of it so all these gifts and graces proceed from that Christ hath been annoynted and consecrated for an everlasting King and Priest the seven lamps are the severall operations of the Spirit in the faithfull all in fervencie of life and motion and in light of faith and understanding whose chiefe use is to carry the lampe of Gods Word in the world and to cause his glory to shine therein Mat 5. 15 16. Phil. 2. 15. The seven pipes are the severall meanes of the communication of the spirituall and mysticall power of Christ to his members Ephes. 4. 16. Seven pipes Which you must imagine to be in the bottome of the bowle to distribute the oyle to each lampe V. 3. By it the Italian Over it that is to say On the side of it but in such manner that the branches might hang above the bowle V. 5. Knowest thou not This is spoken to inflame the Prophets desire to know the truth of it and to shew him that this was the meaning of Moses his ancient candlestick of which he might by some meanes have learned the signification V. 6. This is This vision is especially directed to Zerubbabel to strengthen him in his charge of politick head of the people as the other was for Joshua the Ecclesiasticall head Not by night I have caused thee to see in this figure that the subsistance of my Church is not in the same kind as that of worldly Empires in force of armes and might but in a lively internall action of my Spirit wherefore be not dismaied in thy mind O Zerubbabel if worldly strength doe faile thee my spirit and power shall supply all as well for the re-establishment of the materiall temple as for the spirituall conduct and preservation of the Church see Hos. 1. 7. V. 7. Who art thou The Empires which oppresse the Church though they be great yet shall they be beaten downe by the stone Dan. 2. 34. which is Christ figured by Zerubbabel See Zech. 14. 10. Shall bring forth It shall be shewen to the world at the appointed time and exalted above all worldly greatnesse Dan. 2. 35. The head stone Or corner stone or front-stone see Psal. 118. 22. With The Angels the faithfull and all creatures rejoycing at Christs Kingdome established in the world shall desire God the Father to heape all manner of blessing and happinesse upon it See Psal. 118. 26. or they shall acknowledge and preach that the Father hath laid up in him all the treasures of his grace and gifts of his Spirit V. 9. That the Lord Seeing the Lord v. 8. is he that saith That the Lord hath sent him we must of necessitie conclude that there are here two persons the one the Sonne who is sent and the other the Father that
them In conclusion they may be read and good instructions may be gathered out of them observing notwithstanding those necessary pre-cautions set downe in the particular advertisements upon every Booke and applying alwayes the rule of Gods authenticall Word thereunto and the light of His Spirit to discerne truth from falshood and good from evill and to retaine the one and reject the other According to the liberty which Beleevers have in all works and writings which are meerly hâ—mane The first Booke of the Apocripha called Esdra being called the third of Esdra THis Book is but onely a summary repetition of some holy and canonicall writings namely of the two last Chapters of the second Book of Chronicles and of the Book of the true Ezra and of Nehemia Which besides its being neither necessary nor profitable doth also containe diverse things and circumstances directly contrary to those foresaid bookes that are of authenticall truth As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard contending for the reward of the best sentence propounded by every one of them though it be also related by Iosephus an ancient Hebrew Historian which besides that it hath no signe of divine majesty and holinesse is also plainly convicted of falsehood for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity and of the re-undertaking of the building of the Temple under Darius by Zorobabel pretended to be one of the said young men Whereas the true Ezra sets downe that Zorobabel was conductor of the first company of Jewes which returned under Cyrus many yeares before Darius And therefore by very good reason this book hath been by unanimous consent rejected amongst the baâ—est and falsest sort of Apocrypha The second Book of the Apocrypha called the fourth Book of Esdra THis Book which is extant bùt onely in Latine was written by one who was by nation a Jew and by profession a Christian a little while after the death of Domitian the Emperour Of whom as also of his predecessors hee speakes so plainely that there is no doubt to be made of it The end as it seemeth of it was to comfort his nation in the last desolation which was newly befallen them by the Romans whose power fearing to provoke as much as he feared to kindle the Jewes hatred against Christianity he keepes himselfe hidden under the name of the old Ezra And under diverse termes and narrations taken from what had befallen the Jewes in the taking of their City by the Babylonians and during their ancient captivity He endeavours to strengthen his nation in the expectation of deliverance and redemption thorow Christ so they turned to him and to the faith of his Gospell As for the rest either to insinuate with the Jewes by framing himselfe to their opinions or because he was indeed infected with their fables he mixes many of them amongst his rare grave and Evangelicall sentences doctrines and predictions whereof many are taken out of our Lord Jesus own speeches and out of his Apostles prophecies inserted by the Author in this Book wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn But the great number of fables vanities and Jewish bables of which it is full hath caused it all times to be held for Apocrypha of lowest esteeme and of no authority The Book of Tobia THis Book was never acknowledged for Prophetick and divine and peradventure was never seene by the ancient Jewish Church which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Testament shut and sealed up The Christian Church also in the first ages though with too much facility it had admitted it to be read both privately and publickly for the use of some instruction of manners and teaching of vertue yet it alwayes held it as meere Apocrypha and of no authority to rule and binde the Churches Faith Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light nor infallible guide of Gods Spirit and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture As those of the love of a Devill to a chaste and holy maiden of the death of her Spouses of the manner of her driving him away of the binding of him to a certaine place of the long conversing of a holy Angell with men things which do all savour of a Jewish fable composed for delight to give some instruction of vertue and morality according to the manner of that nation Which seemes to be confirmed by reason that neither in Josephus nor any other jewish Author there is any track of this History Besides though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine yet reason plainly sheweth us that the Greek Text from which we have taken this translation is the true originall In which language notwithstanding there was not any sacred book of the Old Testament written the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased The Booke of Iudith THere are two principall questions concerning this booke The first whether it doe containe a true history or rather an allegoricall and morall fiction The other whether the narration being not grounded upon historicall truths it may be held for Divine and Canonicall As for the first there are many pregnant reasons which seeme to prove that this cannot be a true history For first it seemes very strange and without example that so memorable an accident followed by such a miraculous deliverance of the Church and so long a rest after it should not so much as be any way mentioned in holy Scripture which hath so diligently gathered and set downe actions and occurrences without any comparison of lesser moment then this And that Josephus a Jewish historian and a most curious searcher out of Jewish antiquities nor any other Jew after him should leave the least incling of it in writing But the reason of the times the true eye of history and touch stone of truth comeâ— yeâ— neerer For these things happened either be fore the captivity of Babylon or after if before aâ— the most common opinion is it was in the time of King Manasses carried prisoner to Babylon 2 Cro. 33. 11. Now herein are found indissoluble difficulties for then there was no Nebuchadnezzar King of Assyria Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still And therefore no Nebuchadnezzar which is the name of a Babylonian and not of an Asiyrian King could have his Imperiall seat in Nineveh Likewise there was not at that time any high Priest in Jerusalem called Ioachim as appeareth
And by v 10 it seems may be conjectured that it is of the same frame subject and scope as the book of Baruch The History of Susanna THis narration and the next which Saint Hieâ—ome without any respect â—alleth fables were anciently by the Greekes joyned to the booke of Daniel though many powerfull reasons doe take away from them the quality not onely of Divine writings but also of true histories For first there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet seeing that hee is here called childe at which age he was indeed carryed to Babylon but in that small number of yeeres in which that name could be fitting for him the publike and private state of the Jewes in Babylon could not have attained to that peace authority and commodiousnesse as is set downe in this narration Besides that Daniel living in the palace and in the Kings service ordinarily and being afterwards employed in the chiefest affaires of the Kingdome it is not likely that hee could be an ordinary Judge of his people in quality of an Elder as it is here set downe The faining of another Daniel as some doe is also a presumptuous thing which overthrowes the authority of these writings chiefly grounded upon the name of the true Daniel and likewise there is not any proofe else where that the Jewes in Babyion had any absolute power in capitall judgements And finally the allusion of the Greeke names of the trees under which usannâ— is accused to have commited the fact certifie that this is some Greek's invention seeing that the Hebrew and Chaldean tongue in which the true Daniel wriâ— had no such resemblance The History of Bel and the Dragon THis Narration is also of the same make as the former altogether Apocryphall and fabulous as appeareth by that as is spoken in the true history of Danel concerning the reason of the hatred of the great ones of Babylon against him to cause him to be throwne into the Lyons denne altogether different from that which is here set downe The Prayer of Manasseh THis Prayer though pious and holy was never received nor seene by the Jewish Church and truly it is more likely to be a generall formulary of a great Kings Prayers or a repentant sinner a Prince as Manasseh who had beene King of Judah and therefore was taken prisoner and carryed to Babylon rather then a Prayer made by himselfe The first Booke of Maccabees THe title of this Booke is taken from Judas surname whose heroick acts for the deliverance of the Jewish Nation from Antiochus King of Assyris his cruell wicked perfecution is the chief subject of it and it is doubtfull what this word Maccabee signifieth which plainly appeares to be an Hebrew word some thinke it was a warlike title signifying Destroyer or Slayer Others with more likelihood hold that it was framed of foure Hebrew letters which were the first letters of these words Who is like unto thee amongst the Gods O Lord whereof Iuda had made his military motto taken from Exod 15. 11. for otherwise the generall name of that race of Priests whereby God delivered his people miraculously and afterwards governed them untill the time of Christs comming in the flesh drew neer was the Asmoneans of the name of the father or grandfather of Matthias the father of Iudas Maccabeeus and his brethren And because this name Asmonean signifies in Hebrew Baron or great Lord it is likely that they kept it for a signe of a modest honour and domination which notwithstanding grew to the heighth of Soveraignty in Simon one of the foresaid brothers his time and afterwards of royalty joyned with the high Priest-hood in his successors Now concerning the author of the said booke whosoever it was it cannot be justified upon any ground that he was endowed with Propheticall inspiration because that a long time before that gift was ceased amongst the Jewes and therefore the booke cannot be put into number of the canonicall and divine it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other prophecies and also of a grave and pure stile though now in these dayes we have but onely the Greeke translation the Hebrew originall being lost The second booke of Maccabees THis second booke of Maccabees containeth two parts whereof the first is contained in the first Chaptâ—r and in a part of the second the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt to exhort them to celebrate with them at the appointed times the feasts of the Tabernacles and of the purification of the Temple Upon which letters there are so many difficulties in the times and persons that are mentioned therein and there is so little ground for the narrations of the holy fire found after the captivity of the Arke the Tabernacle and of the Altar hidden by Ieremiah that one may suspect them to be meere Jewish fables bearing no character of Scripture divinely inspired The other part which beginneth Chap. 2. v. 20. is the summary of a long story of Iason â—irencan of the persecutions of Antiochus and of the peoples deliverance by Iudas Maccabeus untill the discomfiture and death of Nicanor but amongst these there are divers things which doe not well agree with the first booke which is assuredly the truer and most certaine as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke Chap. 6. besides many other singularities and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture as the commending of Raziah who run himselfe into voluntary death Chap 14. and the false judgement which the author gives concerning Iudas sacrifies and prayers for the expiation of the misdeeds committed by some of his army to turne away Gods wrath from the whole body of it as if that had been done for their benefit who were dead for their owne sins Chap. 12 44 An opinion which hath neither ground nor approbation in holy Scripture wherein there are no sacrifices nor prayers appointed to be used for the dead And therefore with very good reason this booke which is but an â—pitome of a history which is not holy and is penned in a stile no way agreeing with Gods spirit was rejected amongst the Apocrypha of least esteeme FINIS THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT MATTHEW GOD who would have his law which was given by Moses and therest of holy doctrine which he had revealed by his Prophets set downe in writing by them hath also observed the same in the New Testament inspiring his Apostles by the same spirit which had formerly guided them when they preached by word of mouth for to indite bookes thereof by which it might be prescrved and transmitted to all ages in its originall truth and
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 aâ—â—untiation 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 eâ—ch beâ—eever and in the whole Church which by vertue of this seale hath â—estified 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 hâ—ed 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 suppâ—eâ—ents 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 withoâ—t any fraâ—d or collusion faithfully related that which had to each one been severally inspired The substance wheâ—eof is that the everlasting Sonne of God in his appointed and fore old time tooke humane flesh from the sâ—cred uâ—gin by the miraculous operation of the holy Ghost by whom also his said humane nature was peâ—fcetâ—y sanctified even from his first conception and accumulated with all manner of graces be being â—he sacâ—cd Priest the â—mmaculate 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 â—hat having spent many yeers in a private life â—e was by God his father when he was baptized by Iohn the Baptist his sorerunner installed in the publike exercâ—sc of his of â—ice of Messias of which he persorned the parts of Prophet and Priest upon earth and then he wâ—nt up 〈◊〉 heaven to take possession of the third namely his everlasting Kingdome Now the bistory of the Gospell insists more particularly upon discribing his coâ—â— ersation in the world comprchended in these three parts of Actiâ—ns Doctrine and Sussâ—â—anâ—â—s As for his Actions â—e 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 obediâ—nce 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 maniâ—old 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 sanctâ—fication and new obedience Whereof he hath also appâ—in 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 seâ—s 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 dâ—cree obtained eternall redemption destroyed the kingdome of Sinne the Dovâ—ll 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 gooeâ—â—â— 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 Iehoiâ—kiâ— 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 Iechonâ—a 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
my Spirit be joyned to your preaching V. 25. The master me that am the Lord and true owner of the Church Heb. 3. 6. Beelzebub it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signifies the god or the Lord of Flies or according to some the driver away of Flies The reason thereof is uncertâ—â—â—e though some other Pagan Idols were so called Now the Iewes attributed it to the Prince of Devills Matth. 12. 24. by reason that all the ancient Baals were called devills Deut. 32. 17. Psalm 1â—6 37. V. 26. Nothing covered doe your offices freely and bee not affrighted for the worlds oppositions because that at the last the light of the Gospell shall breake forth and shall overcome all obstacles V. 27. In darknesse In particular and as it were in secret the house toppes which house toppes in those Countries were made flat like open terraces V. 32. Therefore for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world I say thus much more unto you shall consesse me shall make an open and free profession of beleeving in me See Rom. 10. 9 10. V. 33. Deny put him out of the number of mine V. 34. But a sword not by any naturall propertie of Christ or of his Gospell which contrariwise is the only meanes of peace betwixt God and men but by an accidentall consequence the devill and the world opposing themselves against Christ and his Kingdome and by reason of this deadly hatred violating all naturall and civill duties and respects V. 38. That taketh not that doth not dispose himselfe in a voluntary obedience and patience to beare those afflictions which God shall lay upon him as it were for his owne part in imitation of me who shall be crucified for the Church V. 39. That findeth that shall imagine he hath so well provided for the safety of his life and for his worldly commodities by renouncing the Gospell shall fall into everlasting death V. 41. He that receiveth He that thorow a spirit of Christian charity shall doe good to my servants and those that beleeve in mee by reason that they are such and not for any other civill or naturall or vicious respects shall be rewarded by me according to the diversitie of the persons to which hee hath done good more or lesse profitable to Gods service necessary for the Church and odious to the world A Prophet a minister and speaker of my word of a righteous man of a righteous and holy man and commendable for his spirituall vertues V. 42. Of these 〈◊〉 ones One of the ordinary members of the Church that is not eminent for any publike place noâ— noted for any singular qualitie and therefore contemptible in the worlds eye See Matth. 18. 6. and â—5 40 45. CHAP. XI VER 1. IN their Cities In the Cities of Galile of whence most of the Apostles were V. 2. He sent not for himselfe who was very certaine of the truth concerning Christs person Iohn 1. 29. but to assure his disciples thereof by Christs most effectuall word and presence V. 3. Art thou he namely the Messias which was promised to our fore-fathers V. 5. The blind hee seemes to send them backe to consider upon the prophesies Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his comming V. 6. That shall not that shall not have taken occasion to alienate himselfe from me by reason of my person seeming weake object and wretched in the respect of the world Nor by reason of my doctrine contrary to the fleshes understanding which bringeth tydings beareth along with it the crosse and tribulations 1 Cor. 1. 23. Gal. 5. 11. V. 7. Into the wildernesse where John the Baptist preached A Reed namely a thing of nought The meaning is did you goe by chance or to behold some worldly greatnesse or to heare the word of God from an excellent Prophet of his such a one as you beleeve Iohn was if it be so why doe you not give credit to the witnesse which hee hath boren of me V. 10. Before thy â—ace in Malachy it is my face but the sence is the same for the father hath appeared to the world in his sons person V. 11. A greater in dignitie of office and in clearenesse of doctrine of salvation shewing with his finger Christ already come and preparing the world to receave him Luke 1. 15 16. that is least every plaine beleever or servant of God in the state of the Church renewed by the Messias shall have more advantage then Iohn the Baptist hath had because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit spread abroad in greater abundance and vertue V. 12. The Kingdome Iohn hath begun to stirre up the desire of participating of Gods grace in the Gospell and that encreaseth and shall daily increase 〈…〉 ore and more by vertue of my spirit which brings forth strength of faith and fervency of zeale in mine elect in great number to come thronging into my Church to enrich themselves with the goods of it which in this is like unto a city taken by force where every thing is taken snatched up See Isa. 60. 4â—8 11 V. 13. For all Iohns prerogative above the precedent Prophets is that they have only foretold and described things to come but hee hath declared the present salvation and in him is begun the Evangelicall ministery and the legall and figurative ministery is ceased V. 14. If ye will know that hee is Elias whose comming was foretold unlesse you will refuse to beleeve the truth V. 15. Hee that hath a frequent admonition in the Gospell as Rom. 2. and 3. to stirre up beleevers that have receaved the gift of faith which is the eare of the soule to make use of it in apprehending and making use of those things which were particularly directed to them by revelation V. 16. Unto children He hath a relation to some popular song which was used in those dayes to signifie that neither Iohns preaching of repentance accompanied with great austerity of life nor the annunciation of Gods grace by Christ confirmed with that admirable benignity in conforming himselfe to the ordinary course of life and calling unto him the most grivous sinners could asswage the Iews hardnes V. 18. Neither eating living almost of nothing not caring for his body nor giving it those eases delights which commoÌ„ly men take in their life time They say especially the Scribes and Pharisees See Luke 7. 30. V. 19. Wisdome the beleevers indowed with true spirituall wisdome have acknowledged approved of and maintained against these calumnies as well the celestiall doctrine preached by Iohn and by Christ as also Gods wisdome in appointing each of them their manner of living besitting their manner of preaching V. 21. Tire and Sidon prophane Cities
need for to assist them or whether Pâ—late suffered them upon this occasion to make use of them CHAP. XXVIII VER 1. THe other namely she that is called the mother of Iames and Ioses Matth. 27. 56 61. V. 2. There was a namely whilest these women were upon the way the Lord rising at that instant and comming out of the monument for by that time they came thither he was gone but the Angell remained there at whose sight the watch fled and in the meane time the women came who were told by the Angell that the Lord was risen and they went and reported it to Peter and Iohn Ioh. 20. 2. and these two Apostles comming to the Sepulcher the women came backe with them but they returning to the Citie Mary Magdalen stayed by the monument Iohn 20. 10 11 and it is likely that the other women staid there with her and Mary had a new vision of Angels and the Lord appeared first to her Mar. 16. 9. Iohn 20. 14. which she related to the other women by the way as they returned to Ierusalem for to make the second report thereof to the Apostles The Angell the first time there appeared but one the second time two Luke 24. 4. Iohn 20. 12. V. 7. I have told you assure your selves of it doe it and doe not faile as for my part I have discharged my commission V. 9. Jesus by Marke 16. 9. and Iohn 20. 14. it appeares that hee appeared to Mary Magdalen in some speciall manner before he appeared to the rest V. 18. Is given unto me in qualitie of Mediatour And in the personall union of the two natures divine and humane I have received from my Father the universall Kingdome of the world and the spirituall Kingdome over my Church and now I enter into the glorious possession and administration of it V. 19. Therefore namely to make knowne what I am to gather together my subjects and beleevers to governe and distribute the effects of my Kingdom un o them to bring tydings unto them of the judgment of the Nations which is done by the preaching of the Gospell See Psal. 110. 2. Isaiah 2. 3 4. All Nations indifferently without any distinction of Iewes or Gentiles Baptizing See Mat. 3. 6. for a Sacrament of my grace in remission and expiation of sinnes and regeneration to a new life And likewise for a token that they are bound on their side to consecrate themselves to me and give themselves over to the conduct of my spirit and to confesse my Name perpetually In the Name to consecrate them unto the onely true God revealed in three persons 1 Iohn 5. 7. by the baptisme administred by their power and authority which are also called upon to ratifie the externall ceremonie thereof each one by the speciall property of their operation V. 20. I am not in corporall presence Mat. 26. 1â— but in the presence of my God-head Spirit and vertue With you namely with my beleevers and true Church whereof ye now represent the body The holy Gospell of Our Lord Iesus Christ according to Saint MARKE Argument BEcause that in the sacred History this name of Marke is often mentioned amongst the Disciples and followers of the Apostles There was a doubt made first whether wee ought in all other places to take it for one and the same person called Iohn amongst the Iewes and Marke amongst the Romans as this diversitie of names was in those dayes very frequent Then if there were diverse of one name to which of them ought to be attributed the composing of this Gospell The opinion of the Ancients hath bin that whether there were one or many the writer of this book is he who is mentioned 1 Pet. 5. 13. called by S. Peter his Sonne whither it were because hee was by his meanes converted to the Christian faith Or because hee had taken him for a coadjutor and companion in preaching of the Gospell as an Evangelist whereby he might have received the gift of the Holy Ghost as it was very usuall in those first beginnings of the Church And as Saint Paul and other Apostles after they had founded a Church by their owne preaching at the first did afterwards employ these Evangelists in the directing and ordering of Churches in severall provinces So it is thought that S. Peter sent Marke to give a forme to the Church of Alexandria in Aegypt and peradventure to all the other Churches of that Country for to governe them And from thence also proceeded a constant opinion that Saint Peter did dictate this Gospell unto him to be as it were the foundation of the establishment and propagation of Christian dâ—ctriâ—e amongst those Churches Now there is a great conformitie betweene this Gospell and Saint Matthewes but only that Saint Markes is a little briefer and that there is some slight diversitie of order according to the liberty of the Holy Ghost in inspiring and directing his servants CHAP. I. VER 2. IIn the Prophets some Texts have it in Isaiah the Prophet V. 10. He saw namely Iohn Iohn 1. 33. V. 15. The time that is to say the time prefixed by God for the comming of the Messias which is therefore also called the fulnesse of times Gal. 4. 4. Ephes 1. 10. V. 25. Rebuked him refusing to have the father of lies to beare witnesse of him as Luk. 4 41. Acts 16. 17 18. V. 26. Torne him having shaken and stretched him as if he would have torne him in peeces V. 29. They were namely Christ and his Disciples V. 34. To speake others to say that they knew him Ver. 38. Came I forth that is to say sent by my Father Luk. 4. 43. come from heaven the habitation of my glory and appeared to the world in the flesh V. 45. To publish it to publish many things and divulge what was done Could no more by reason of the great multitudes which thronged unto him and hindered him from â—â—tering his doctrine which was his principall businesse CHAP. II. VER 2. THe word of God namely the Gospell V. 8. In his spirit the Italian By his spirit namely by his God-head and divine power V. 14. Levi called also Matthew V. 18. And they namely Iohns Disciples Matth. 〈◊〉 14. V. 26. Abiathar called also Ahimelech 1 Samuel 21. 1. V. 27. The Sabbath that is to say the Law of the Sabbath was made for the good of man as well his spirituall as his corporal good for to ease him of his labours And not to subject all necessary respects of man to an absolute and superstitious honour of the day in abstaining from every act whereby it appeares that if God commanded mans rest on the Sabbath day much more would he have his nourishment and sustentation Ver. 28. Therefore that is to say seeing that the intent of the Law touching the Sabbath is such it belongeth to me who am the Soveraigne Law-giver to know what belongeth to mans necessity and not to you false Iudges CHAP.
is to say he hath in effect showne the care he hath of them V. 69. Raised up he hath given the Church cause to triumph by reason of the spirituall victory which the Messias hath had over all his enemies See concerning this manner of speech 1 Sam. 2. 1. Psa. 75. 4. and 89. 17. V. 76. Shall be called thou shalt not onely be so indeed but shalt be acknowledged to be such by publike testimony V. 78. Day spring namely Iesus Christ the true Sonne of righteousnesse Mal. 4. 2. V. 79. Of peace of perfect happinesse V. 80. In Spirit namely in the gifts and graces of the holy Ghost which proportionably to his age manifested themselves to be in him wrought daily more powerfully and maturely in him Of his shewing that he began to exercise his office by Gods expresse command CHAP. II. VER 1. AL the world a popular kind of speech that is to say the whole Roman Empire which as falsely as ambitiously was termed universall according to the stile of those great Empires Isay 13. 5. and 14. 26. Ier. 34. 1. Dan. 2. 39. Taxed that the number of persons and their wealth should be set downe as the custome of the Roman Empire was to doe oftentimes V. 2. Was first for under the same Cyrenius there was another tax mentioned Acts 5. 37. Governour in this first taxation he was not the ordinary Governour but was extraordinarily deputed with a most ample power in that Province to make this taxation V. 3. Into his owne this ought to be especially understood of the Iewes who by their ancient divisions had their Tribes Nations and Families with their inheritances in certaine severall Cities in which they held their freedome of being Citizen though they dwelt elsewhere V. 4. Nazareth where their habitation was though they came from Bethlehem where they were Citizens Of David namely the City where he was borne and where the ancient seat of his family was 1 Sam 16. 1. Iohn 7. 42. V. 7. In a manger of the stable of that Inne where they were lodged In which Inne all other places were taken up by reason of the great concourse of people either by such as were first come or such as were of more note and esteeme V. 9. The glory namely an admirable and heavenly light which was wont to accompany the apparitions of Angels V. 13. Heavenly host an ordinary name of holy Angels V. 14. Towards or amongst men V. 19. Pondered them examining gathering together and comparing them one with the other to strengthen her selfe more and more in knowledge and faith See Acts 17. 11. 1 Cor. 2. 13. V. 21. For the circumcising Christ would be circumcised for the same reasons for which hee would also be baptized and participate of the other Sacraments See upon Mat. 3. 13. V. 22. Of her purification namely of Marie Now some texts have it of their purification namely of Iesus and his Mother for the infants were reputed to participate of their mothers legall uncleannesse V. 24. A paire which was the offering for the poorer sort of people Lev. 12. 8. V. 25. Devout or religious and fearing God Waiting for at that time the mindes of true beleevers were attentive to look for the comming of the Messias See Marke 15. 43. Luke 2. 38. The Holy Ghost that is to say he was endowed with the spirit of prophesie V. 26. Christ the Greeke name answerable to the Hebrew name Messias that is to say annointed and consecrated for eternall King and Priest Psal. 26. Isa. 61. 1. Dan. 9. 24. Ver. 27. The parents the Italian The Father and mother namely Ioseph according to the common opinion See Heb. 7. 3. After the custome which was to present him to the Lord and ransome him Exod. 34. 20. V. 29◠Lord now even at this time that thou hast accomplished thy promise unto mee and that I have with mine eyes seene the Saviour of the world I die happie and contented See Genesis 46. 30. V. 31. Prepared that is to say ordained and appointed from everlasting to make it knowne in the appointed time to all Nations without any difference to make them partakers of it Ver. 32. To lighten or which must bee revealed to all Nations Ver. 33. Marveiled not but that they perfectly knew it by the Angels Revelation but because they saw this light was also communicated to others and and did spread it selfe abroad Verse 34. This child is set or sent that is to say God hath established him to be the fundamentall stone of salvation to all those that shall receive him by a lively faith who shall by him bee relieved from the fall of sinne and condemnation And contrariwise to bee a cause of a greater and more irreparable ruine to those who thorow their owne perversenesse shall reject him For a signe as a miraculous person approved by all the infallible signes of truth and vertue to bee as it were a pledge and signall set up of salvation Isaiah 11. verse 10. whom the world notwithstanding shall oppose thorow incredulity and hardnesse of heart V. 35. A Sword such shall the opposition bee that thou thy selfe who art his mother must prepare thy selfe to bee pierced with extreame griefes and anguishes That the thoughts that is to say God shall suffer and bring all this to passe to the end that by the preaching of the Gospell may bee discovered the impietie and rebellion of Gods open enemies Which is never so fierce as against the Gospell And the hypocrisie of the false Children of Gods house who under the profession of his name and service doe reject the onely meanes of knowing him to salvation and of serving him in truth And finally to shew the internall difference of soules whereof some thorow grace beleeve in CHRIST the others reject him thorow their owne malice See 2 Corinthians 2. 15 16. Ver. 36. Had lived this seemeth to bee added for to commend this womans Chastitie and devotion Who being left a widdow in the flower of her age had continued so to dedicate her selfe wholly to workes of piety in the Temple according to the manner of many holy women in those dayes Exod. 38. 8. 1 Sam. 2. 22. Verse 39. They had Namely IOSEPH and Mary Verse 40. Waxed strong whereby is showne That the fulnesse of the gifts of the Spirit shewed it selfe in him and brought forth extraordinary good effects according to the progresse of his age and the increase of his bodily strength hee being every way made like unto man except sinne The grace that is to say it plainely appeared that GOD did love him in a speciall manner directing keeping and blessing him in all things V. 41. We 〈…〉 carrying Iesus along with them according to the Law At the feast the Law appointed all Males to come to the Temple at the three solemne feasts Exod. 23. 17. Deut. 16. 16. and because here was nothing commanded concerning women Some have thought that it is here specially
your selves securely as being in hâ—s 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 〈…〉 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. Furnâ—shed 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. Unâ—ill 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 Sâ—e 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
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 idâ—otish 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 enâ—ed upon the publike exercise or mine office I will make to appeare more fully 〈◊〉 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 resuâ—rection 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
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he
beene largely set downe by the other Evangelists is here left out by Saint Iohn Veâ— 14. To wash that is to say to humble your selves to doe all deeds of Charity and the basest and most abject kinds of service to one another V. 18. Chosen not onely to the charge and calling of being Apostles but also to eternall life See Iohn 6. 70. and 15. â—1 6 19. But that the not that Iudas had any intention to fulfill that prophecie nor that he was by it forced to commit his misdeed but this is spoken simplie nor to free the Apostles from their amazement the deed having been foreseene and foretold Ver. 19. Yoe may beleeve yee may be confirmed in beleeving my God head by which I know the secrets of hearts and things to come And by this terrible accident be rather strengthened then shaken in your faith V. 20. Verily having stiled his Apostles Messengers or men sent ver 16. and having instructed them by his example to voluntary humilicy he now authorizeth and confirmeth them against the contempt which humility doth breed V. 21. Hee was troubled as much thorow the lively apprehension of the combates which hee was entring into as thorow indignation and horrour of Iudas his wickednesse V. 23. Was leaning according to the custome of those times in solemne feasts to take their foode lying along and leaning upon their elbow upon a great bed about the table so that the shoulders of one did meete with his next neighbours bosom their feete hanging out of the bed See upon Ezek. 23. 41. And that was specially observed in the Paschal Supper disfering from the first Passeover Exod. 12. 11. where every thing was to be done in hast to signifie the sodaine departure out of Aegypt instead of which afterwards God suffered by this diverse ceremony of eating the Passeover lying the people to have a signe of the peaceable enjoying which hee had granted them of the foresaid benefit Loved to whom according to his will and pleasure hee bore some more tender and intimate humane affection then to the rest Ver. 25 Saith unto him softly speaking in his eare as Christ also answered him V. 26. When bee had dipped in the second part of the Iewish Supper see upon v. 2. V. 27. After the sop Whether It were that seeing himselfe discovered by this act of the Lords hee did shake off all feare of God all curbe of conserence and all respect of men to give himselfe in prey to the Devills instigations by whom he was already troubled ver 2. Or whither the Sonne of God by his supreame power did absolutely give him over into the hands of the Devill taking away from him all manner of stay of his spirit by which he had until that time stayed him Doe quickly that is to say the time of fulfilling thy malice is come I doe represse it no longer as I have heretofore done run now with the reines loose Words not of exhorcation but of a wrathfull grant and abandoning V. 30. Immediately because the sop was given to Iudas in the second part of the Paschall Supper we may gather from hence that hee did not communicate of our Saviours Sacrament V. 31. Now is the I am now entring into my last combates in the victory of which shall appeare the strength of my deity and righteousnesse and so my Fathers glory shall bee fully manifested in the work of Redemption by me his Son which being accomplished he will give me a glorious reward for it in his Kingdome V. 32. In himselfe not with any forraign worldly glory but with his own proper glory to the fruition of which the Sonne of Gods humanitie hath also beene raised by the glorious power of God Rom. 6. 4. 2 Cor. 13. 4. V. 33. As I said Not to exclude his Disciples out of the Kingdome of Heaven as the unbelieving Iewes but only to shew that their entrance was yet put off for a time v. 36. V. 34. A new that is to say a renewed one and re-established into its originall sence by my word and into its efficacy by my spirit And a spirituall and internall Law diverse from ancient Ceremonies CHAP. XIV VER 1. YEE beleeve or beleeve yee the meaning is As in my Father you have all the arguments and grounds of confidence in respect of his power so you have them also in me in respect of the righteousnesse and satisfaction and of your reconciliation with him and of all the worke of Grace and the accomplishment whereof is in mee which are the two objects and foundations of true faith V. 2. In my Fathers that is to say the Kingdome of Heaven is not for me alone but for all beleevers likewise It is a house wherein there is room for many children Heb. 2. 10. I goe I shall shortly die to the end that by my satisfaction I may obtaine you right to life everlasting and then I will rise againe and enter into glory to make intercession for you for ever for to bring you into it actually See Ephes. 2. 6. Heb. 9. 11 12 24 and 10 19 20. V. 3. Receive you Namely my whole Church which you represent V. 4. Yee know I have told you so often and so plainely that you must needs know it The way Namely the true and onely meanes for to attaine unto it V. 6. I am in mee is the onely meanes to get that life and that glory which I my selfe goe unto I doe give the most assured Declaration and direction by my word and by my spirit I doe conferre that life upon men and the power to hold and follow that secure way unto the end Or I am the way in mine owne person the truth in my doctrine and the life in my spirit V. 7. From henceforth if the fault lie not in you you may sufficiently know it in me and by me considering my person my workes and my doctrine which teach you what is needfull to bee knowne of the Father to salvation Namely what he is in himselfe and especially what he will be towards you V. 8. Shew us doe not lead us so far about but reveale unto us fully at once the heavenly Father and that life light and glory which is hidden with him V. 9. Hast thou not Seeing that being as yet earnall as thou art thou hast not beene able to comprehend those mysteries which I have revealed unto thee proportioning them to thy capacitie how wouldest thou be able to comprehend that infinitenesse of glory Content thy selfe at this time with the revelation which the Father makes of himselfe in me so much is sufficient for thee to salvation Hath seene me that hath known me by faith and by the lively light of the spirit V. 10. The words God sheweth himselfe present in my doctrine and in my workes of which he 〈◊〉 the first spring and Author That dwelleth who is inseparably united with me and that doth work continually in me and by me Verse 11.
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
as it grew late and in the meanâ— time the Disciples which were gone to Emmaus came home and when they had made their relation unto them the Lord came and stood before them Luke 24. 36. The first speaking after the manner of the Iewes For it was our Sunday which it should seeme the Lord did even from that 〈…〉 me sanctifie appearing on that day and consecrating it to works of inst 〈…〉 vers â—6 Were shut which it is very likely did open by some miracle the Disciples seeing it or otherwise V. 20. Mis hands marked with the marks of his wounds which he had received upon the Crosse which he retained after his resurrection as glorious tokens of his sufferings and combâ—â—â— and to be the proofs of the truth to his Disciples and to them alludeth S. Paul Gal. 6. 17. V. 22. He breathed for an externall signe of the internall inspiration of his Spirit which he made into them See Gen. 2. 7. The holy Ghost namely a new addition of his gifts for their ministery whereof the full abundance was conferred upon them at Pentecost V. 31. His name namely by him and by vertue of his merit and intercession CHAP. XXI VER 1. AT the Sea where the Apostles were gone from Ierusalem Matth. 28. 16. then they returned to Ierusalem where Christ was taken up into heaven Luke 24. 51. V. 3. A fishing according to his first trade which he had not quite given over to imploy himselfe wholly in the work of the Gospell as he did after Pentecost V. 4. Knew not partly because of the distance and partly also it is very likely by some supernaturall impediment of their sight as Iohn 20. 14. V. 5. Any meat the Italian Any fish broiled and readie to be eaten V. 7. It is the Lord whether he conjectured it to be so by reason of the likenesse of this miracle with the other Luke 5. 5 6. or that the Lord cleered his eyes more then the rest V. 9. A fire of coales laid there by miracle as all the rest was V. 1â— Knowing they knew by many signes and circumstances that it was the Lord and yet they had some scruple which they durst not make knowne by questioning V. 14. The third See the other two Iohn 20. 19. 26. To his altogether or to the greatest part of them for otherwise he had appeared diverse times before to the women Mat. 28. 9. Mark 16. 9. Iohn 20. 14. then to the two travellers Luke 24 31 then to Peter Luke 24. 34. 1 Cor. 15. 5. V. 15. Lovest thou me the occasion of this question seemeth to be taken from that which Peter had bragged Mat. 26. 33. Feed do all that belongeth to the office of a good Shepherd toward his sheepe either young and tender oâ— strong and well grown And it seemeth that by this triplicated question Christ maketh Peter gainesay his triplicate deniall And that by this command he doth again confirme him in his Apoâ—â—leship from which 〈◊〉 seemed to be 〈…〉 en V. 18. Verily a prediction of the martirdome which Peter in time should suffer by vertue of the Lord whereas the feare of it had made him deny him when he trusted in his own strength Thou shalt stretchforth it is liâ—ely that Christ had a regard to the Romans custome who were wont to lead their condemned men to the death of the crosse with their armes stretched out tyed to the crosse beame of it which they also carried upon their shoulders Gird thee that is to say shall binde thee Or he hath a speciall regard to that in the death of the Crosse the sufferers were fastened unto it with girts about the loines Thou wouldest not by a meere natural will which flyeth from death and the paines thereof though that should afterwards yeeld to Gods obedience by a spirituall and deliberate will as these two motions were also in Christ Mat. 26. 39 42. V. 19. By what death namely a violent and nâ— a naturall death He should glorifie he should beeâ— glorious witnesse of Gods truth and should shew in himselfe the divine power of his spirit in contemning and overcomming death for Gods cause and should honour God by his voluntary obedience Ver. 21. What shall this man shall hee also die after the same manner V. 22. That he tarrie alive I come to judgement at the last day Follow thou me dispose thy selfe to obey me in all parts and actions of thy vocation V. 23. The brethren namely amongst the Apostlos But is very likely that the holy Ghost did afterwards cleere them in this as well as in any other doubt or error V. 24. We know namely all true beleevers which are enlightned by the holy Ghost V. 25. Even the world a hiperbolicall speech to shew not onely the number but the immensity of the understanding and the benefit of Christs works also THE BOOKE OF THE Acts of the Apostles Argument THe Evangelists 〈…〉 ving given to the Church the history of the life acts sayings and sufferances of our Lord whilest he lived upon carth The holy Ghost inspired S. Luke to put in writing consequently the chief effects of him glorified set at the right hand of God in his sending downe his Spirit upon the Apostles in the establishment of his everlasting kingdome in the gathering together of his Church out of all nations indifferently and in the new forme of conduct and government of it and finally in the light of grace of salvation of truth and of life spread 〈◊〉 â—ver the whole world Now the holy Ghost not aiming at the feeding of mens curiosities by many particular narrations S. Luke hath contented himselfe with laying downe the grounds aâ—d generall modell of this great Fabrick of the Christian Church And to give for a rule 〈◊〉 patternâ— of instruction to all ages certaine tastes of the processe of it by the labour of two gr 〈…〉 Apostles S. Peter and S. Paul First then he relates how the fall of the traitor Iudas being restored by the chusing of Matthias into the number of the Apostles the Lord did miraculously s 〈…〉 downe from heaven upon them all the abundance of the gifts of his Spirit according to the promise which he had so often made unto them And how the Apostles principall members of the body of the Church and first workemen in this divine workâ— having been by hiâ— inspired 〈◊〉 inlightned in an universall most certaine and compleat knowledge of the doctrine of salv 〈…〉 accompanied with an infallible and perpetuall conduct in the propounding and teaching of iâ— and with the miraculous gift of tongues and of working of miracles and with hâ—roicall strength and power and all other qualities and parts necessary for the exercising of their charge thâ— same Spirit did likewise spread it selfe by meanes of their preaching upon many other persons is faith and conversion and in miraculous gifts also Whereupon there was suddenly gâ—thered together amongst the Iewes a body of a Church
to wash and annoynt dead bodies leaving them afterwards for some time in the house in all mens sight that they might come and performe their last duties to them untill they were carried to burying V. 39. The Coals Which shee gave for almes which is noted as her praise for a double vertue of industry and charity CHAP. X. VER 1. OF the band or Cohort which was a Squadron of Roman footmen to the number of about six hundred which made the tenth part of a Legion whereof every one as well as the Cohorts had its perticular name V. 2. Devout namely a proselite in beleife and religion Not by circumcision and open profession which the Romans were forbidden by their Lawes see upon Mat. 23. 15. V. 3. Evidently Not in an extasie or rapture of the Spirit or in a dreame but waking ocularly and sensibly The Ninth three a clocke in the afternoone which was one of the houres of daily prayers Acts. 3. 1. V. 4. Are come up A kinde of speech taken from ancient sacrifices See Levit. 2. 2. and 24. 7. Psal. 141. 2. To signifie that these worke of piety in Cornelius had as one should say kept his memory alive before God and had excited him to remember him to conferre his full knowledge and grace upon him by his Gospell after he had prepared him by those Initiall operations of his Spirit V. 9. Vpon the House made in the manner of a terrate according to the custome See Matth. 10. 27. others take it to be a roome in the vppermost storie of the house as Dan. 6. 10. the sixth at midday which was also an houre of prayer Psa. 55. 17. V. 10. Into a trance a divine and supurnaturall eleuation of the minde and abstraction therof from the sences and Organs of the bodie to be altogether attentiue to the reuelation which was presented unto him under the following shapes V. 13. And eate indifferentlie without makeing anie difference of meats cleane or uncleane according to the Law Lev. 11. 2. Deut. 14. 4. Now it should seem that God had caused that hunger ver 10. in him as a fitting preparation to the vision which hee ment to shew him V. 14. Common or uncleane the Italian Vncleane or dâ—fâ—ed it should seeme that by these two words are signified two kindes of uncleannesse whereof one was of all the kinde the other of some particular accidentally V. 25. Worshipped him hee did him an hommage not altogether holie as unto God but yet in some parte Religious as to one of his ministers with Some notable excesse of humilitie corrected by Peter See Rev. 19. 10. and 22. 8. V. 28. To keepe companie by the Law of God this was understood of everie streight bond of matrimonie societie couenant or familier conversation but by tradition it was wrested even to eating with them Acts 11. 3. Gal. 2. 12. Unto one of Namely to a Pagan that was not a Iew. Commonor in regard of the diversitie of Nations Now the Apostles and believers knew as well by the prophecies as by Christs instructions that the Gentiles should be called but it appeares that they believed it should be done by being incorporated into the Iewish nation by means of circumcision of which doubt Beter and others by him were now cleared Verse 34 Is no respecter that is to say he judgeth of men for to accept of them to be his not for outward respects as of nation condition c. but for the essentiall ground of piety and of uprightnesse of the heart Now he speaketh not here of that original will and pleasure of God by which he taketh one into favour who of himselfe is as unworthy as the other Rom. 9. 11. 1. Cor. 4. 7. but in that consequent degree of his love towards the worke of his grace in what nation or quality of person soever it be found to maintaine it encrease it and make it up Verse 36 The word the Italian addeth According to the word that is to say of which indifferency of nations hee hath given the Iewes cleare instructions by the Gospell which was first preached unto them revealing in it the bestowing of his grace now otherwise then he did under the law Peace Namely the reconciliation of men with God and the receiving of all nations indifferently into Gods covenant Isa 57. 19. Ephes. 2. 14. 16. 17. Col. 1. 20 He is the Italian Who is who or he hath bin established universall King of the world and not of one nation onely wherefore he will also gather his elects out of them all See Rom. 3. 30. and 10. 12. Verse 38. Annointed hath in his humane nature endowed him with the fulnesse of the gifts of his spirit and hath consecrated his whole person to the office of mediator which are the two things signified by the ancient annointment Psal. 2. 6 Was with him in fulnesse of God-head as he was everlasting Sonne Col. 2 9. and in power grace and favour as hee was man and mediator Ioh. 8. 29. and 16 32. Verse 42. Of quicke as well of them which at his last comming shall bee yet found living as of them which being dead before shall bee raised againe 1. Thes 4. 15. See Rom. 14. 9. 2. Tim. 4. 1. 1. Pet. 4. 5. Verse 43. Through his name through him his vertue and merit and for his sake Verse 44. The holy Ghost his miraculous gifts were in an instant conferred upon some and that of sanctification to be of the true elect and that of common il lumination to all Verse 45. Of the Namely the circumcised Iewes Verse 46. Tongues the Italian Divers tongues Namely strange tongues which before they knew not See Acts 2. 4. Verse 47. Can any man seeing God hath conferred upon them the toward and spiritual grace who can hinder us who are his ministers from communicating unto them the externall signe by joyning of them to the body of the Church Verse 48 Commanded that is to say he appointed them to receive baptisme at his hands CHAP. XI VER 15. As on us in like vertue though not in the same likenesse of fierie tongues nor in the same degree Verse 20. Vnto the Grecians See Act. 6. 1. Verse 21. The hand God accompanied their ministerie with the power of his spirit Luke 1. 66. some coppies after those words Was with them adde these words for to heale them that is to say God manifested his power by them in working of miracles by healing such as were sicke amongst those that heard them Luke 5. 17. Verse 28. By the Spirit Namely by divine revelation Dearth histories make mention of two deaths under Claudius within the space of three yeares And it is likely that here is meant the first Verse 29. The brethren as well because they might be in greater want by reason of the Iewes hire and persecution As also by reason of the respect which Christians bore to the Church of Ierusalem as to the mother Church of all the rest
See Rom. 15. 26. 1. Cor. 16 1. 2. Cor. 8. 4. and 9. 1. Gal. 2. 10. Verse 30. To the Elders a generall name for all the guides and ministers of the Church from which greeke name hath been taken and framed the name of priest CHAP. XII VER 1. HErod surnamed Agrippa who was grandchilde to Herod the great and had received the title of King from the Emperours Cains and Claudius together with the governement of the temple in which hee did according to his pleasure whereupon he also undertooke these executions as by a generall commission though capitall judgments were taken away from the Iewes Ver. 2. Hee killed secretly in prison for after this triall hee purposed to make a publike spectacle of Peter Ver. 3. Then were this seemes to be added to signifie the cause why the punishment was delayed namely in reverence of the Passeover which lasted eight dayes Ver 12. Marke it is uncertaine whither it bee the same as writ the Gospell and that seemes to bee named Col. 4. 10. 2 Tim. 4. 11. 1 Pet. 5. 13. Ver. 15. It is bis amongst the Iewes as it appeared by their histories there were very frequent apparitions of dead persons and these phantasmaes which lesse were diabolicall were thought to be the spirits of the persons whom they represented and they thought there were some good and some bad according to the diversity of the persons and their fore-passed life Now it should seeme that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inser that Peters death was inviolable seeing his spirit did already begin to appeare V. 17. James antiquity affirmed that this is hee who was called the brother of the Lord Matthew 13 55. who was also made the first Bishop of Jerusalem Act. 15. 13. and 21. 18. Gal. 1. 19. and 2. 9. 12 and was surnamed Juslus and Oblia and was held in great esteeme even amongst the Iewes Others take it to be Iames of Alpheus the Apostle Matthew 10. 3. Verse 23. He gave not not rejecting nor suspecting but rather swallowing up and accepting of those impious flatteries Verse 25. Their ministery Namely their carrying and delivering the reliefe which was sent by the Church of Antioch CHAP. XIII VER 1. PRophets it should seeme that here a remnant such as had the gift of expounding publickly the resolutions of the Christians faith by the infallible conduct of the holy Ghost 1. Cor. 14 23. 32. and it was an extraordinary degree and singular for these times of Ecclesiasticall office yet inferiour to that of Apostles 1. Cor. 12. 28. Ephes. 4. 11. And in many it was accompanied with divine predictions Tetrarch See upon Matth 14. 1. Verse 2. Ministred in publick prayers expounding of the word administration of the sacraments and other parts of the evangelicall ministry Said by some prophetick Revelation directed to some or more of them with the consent and approbation of all the rest Separate me to be held in equall degree with the Apostles and to be as they sent indifferently every where with eqvall authoritie as haveing the same infallible grace of the holy Ghost Gal. 2. 9. V. 3. Laid their for a signe of consecration to the office of Apostle and in signe of blessing Acts 14. 16. V. 4. Seleucia a sea towne of Siria called by authors Pieria V 5. Salamis a City of Cyprus which is thought to be that which in these dayes is called Famagusta Minister not so much to their persons as to the worke of the ministrie See Acts 15. 37. V. 7 Deputie the Italian Proconsul or propretor for Cypres was not consular but a praetorian province governed by them which came out of the yearly office of Praetors and were called propraetors Verse 8. For so is Elymas an Arabian name which signifies a magician or a master of hidden arts and sciences Verse 9. Who also it is uncertaine whether he alwayes had these two names whereof Paul is the Roman name and Saul the Hebrew name or whither hee tooke the Roman name after hee was appointed Apostle to the Gentiles V. 10. To pervert to give bad constructions and lay false imputations upon the Gospell which is the way of salvation and to hinder the worke of Gods grace Verse 12. The doctrine which he saw accompanied with so much power of God in perswading arguing and doing of miracles and with so much majestie and holinesse Ver. 15. The reading which was every Sabbath-day in certaine parcels or portions See Acts 13. 25 and 15. 21 If ye have See upon Luke 4. 16. Verse 17. The God the end is to shew that God after he had governed his people by divers persons and by severall kindes of governement had at the last established the everlasting Kingdome of the Messias sonne of David according to the flesh to whom all Gods promises had a relation and to whom all other governements had bin referred Exalted first by Iosephs greatnesse and next by the marvellous increase of the people and lastlie by their glorious deliverance Verse 21. Fourty in which ought to bee comprehended the time of Samuels governement Verse 25. I am not hee namely the Messias or the great Prophet foretold by Moses See Iohn 1. 21. 25. Verse 26. To you namely to the Iewes dispersed into far countries seeing those of Jerusalem had rejected it and persecuted the Lord. Verse 33. As it is not that the Son of God was engendred at his resurrection or after it but because by it all humane weaknesse which hee had put on being put off hee was gloriously and undoubtedly declared to be the Son of God Rom. 1. 4. Verse 34. And as concerning by his resurrection he hath fulfilled this following promise others to shew that he hath raised him he said c. The meaning of this prophecy sheweth that Christ was to rise againe To corruption Namely to a mortal life and to death The sure Namely the effect of the invariable promises of grace which I made to David concerning the everlasting Kingdome of his progenie Psal 8 9. 4. 19 Ver. 36. For David we must suppose that this passage must necessarily have a relation to Christ for it cannot properly belong to David He had served done that which God hath appointed him to do in his royall and prophettick calling Fell a sleep died See Acts 7. 60. Verse 39. From all things namely from all sinnes pollutions bonds justified absolved in Gods judgment Christ having satisfied for all by his death Eâ—a 53. 6. 11. By the law because that the ceremoniall Law being but figurative had no power of it selfe over the soule Heb. 9. 9. and 10. 1. 11 and out of its relation to Christ had nothing but signals and seales of sinne and condemnation Col. 2. 14. the moral law also being without force in sinfull man â—om 8. 3. could not justifie him but only discouer and condemne his sinne Rom. 3. 20. and 4. 15. Gal 3. 21.
2. 4. A spirit this word is of a larger signification then the word Angell which followeth after For it may bee applyed to the Spirit of God speaking to Prophets by internall revelations or to some spirit or soule of some deceased person according to the errour of those times See upon Acts 12. 15. V. 10. Get downe out of the Rocke which was higher then the place where they held their consistory Acts 22. 30. V. 11. Stood by him in a vision V. 21. Doe not thou yeeld the Italian Doe not beleeve them or do not give consent unto them or doe not let them perswade thâ—e Looking for or to see what answer thou wilt give them V. 23. Speare then The Italian Sarjeants they might be some of the Governours guard or Officers belonging to the Court of Iustice for securing of the high wayes or otherwise CHAP. XXIV VER 1. DEscended to Cesaren V. 5. Nazarenes the name which the Iewes in those dayes gave the Christians as incontempt they had likewise named Iesus a Nazarite from the Citie of Nazareth And afterwards was specially attributed by the ancient Church to judaizing Christians V. 6. Have judged namely to know the qualitie of his crime which was by the Romans granted to the Iewes but not to proceed to publike sentence and much lesse to execution V 8. His accusers Namely Pauls V. 10. Of many yeares wherefore by experience thou knowest their manner of proceeding and why not easily hee deceaved nor forestalled by their false allegations V. 11. There are yet and therefore there is no likely-hood that in so short a time I could raise so many 〈◊〉 and innovations in Ierusalem as they doe impute unto me V. 15. That there shall this Article is specified not only to wound the Iewes connivend in allowing of the Sadduces and persecuting of Paul See upon Acts 23. 6. but also to shew that his ayme in all his life time was but to attaine unto the blessed Resurrection Phil. 3. 11. and therefore aimed to lead his life in all righteousnesse and innocencie V. 23. Let him have libertie to bee kept out of straight prison or hard bonds and only we are a 〈◊〉 chaine about his wrist according to the Roman castome in their free'st kind of prisons Ver. 25. Of righteousnesse peradventure hee made choice of these heads belonging to the ordinary course of life and of which Felix his understanding was capable as well to not prophane the highest mysteries as to wound Felix his Conscience by laying the judgement to come before him this was publikely stained with vices contrary to these vertues CHAP. XXV VER 11. I appeale it was not rightly an appeale seeing there was yet no judgement given but a declining from a judge who was notoriously forestalled and pre-occupated and therefore refusable Or a having recourse to the Soveraignes protection against a manifest violence V. 13. Agrippa the son of Herod Agrippa Act. 12. 3. Bernice Sister to this Agrippa with whom she lived very familiarly suspected and publikely infamous for incest V. 21. Augustus Namely the Roman Emperour which then was Nero for in memory of the two first Emperours Caesar and Augustus all that successors bore these two names CHAP. XXVI VER I. STretched forth a gesture of such as begin to speake in a publicke way See Pro 1. 24. Isa. 65. 2. V. 2. I thinke my selfe for being a Iew and having knowledge in the Law and Scriptures thou wilt not disdaine to iudge of these things and also because by the grounds I shall be able to prove these things unto thee V. 6. Of the promise concerning the Messias and his benefits and his kingdome V. 7. Over twelve namely the remnant of the tens whereof the body was carried into captivity a King 17. 6. and the three other whole ones of â—u 〈◊〉 Benjamin and Levi. See Eze. 6. 17. and 8. 35. Serving according to the discipline of the Law which was a perpetuall guide to Christ holding their mindes still bent to him V. 8. Shou'd raise he toucheth the thiefe point of the Iewes incredulity namely that Christ was risen againe Whence followed the rejection of his person and the remainder of his doctrine V. 9. Contrary to the name contrary to his doctrine profession glory and authority Verse 17. From the people Namely from the Iewes V. 18. Inheritance namely part in the heavenly inheritance with my faithfull regenerated by my spirit Ephes. 1. 11. Col. 1 12. V. 23. The first namely the head of the Church who being dead for it is also risen againe first to give it spirituall and everlasting life Light namely the Gospell which as it were a light of the new world and the new life into which are re-established all Gods children by vertue of Christs Resurrection Unto the people namely to the Iewes V. 26. Knoweth being a Iew and having alwayes dwelt in Iudea he may know that which is notorious to all men concerning Christ his life and his death and the proofe of his Resurrection and likewise how all these things had beene foretold by the Prophets V. 27. That thou beleevest that thou art perswaded of the truth of their doctrine and givest full assent unto it V. 29. Except these bonds according to the custome of the Romans to fasten a little chaine to the prisoners right wrist the Souldier who was his keeper having the other end made fast to his leâ—t arme Acts 28. 10. 1 Tim. 1. 16. CHAP. XXVII VER 1. BAnd or Roman cohort which had every one their name in the legion whereof it was the tenth part See Acts 10 1. Ver. 2. Aaramyttium which was a Citie and Haven in the Mysian Sea V. 7. Salmone which was the Easterne head of Crete called by the Authors Salmonian or Samonian Ver. 8. Faire Havens a place upon the Sea Coast of Grece which yet keepes its ancient name Lasâ—a this name is not mentioned in any Authors Ver. 9. Toe fast namely the Iewes anniversary which fell on the tenth day of the seaventh month Lev. 23. 27. V. 12. Southwest it was a gulfe which lay open to those two windes whereof the one blew in above it and the other below it V. 16. 〈◊〉 a little Island belonging to the Cretans now called Gauda or Canda To come by namely to draw it up into the Ship for feare least the waves should breake it V. 17. Ungirding with strong ropes or cables for feare least it should splitt V. 24. Hath given thee for thy sake he will save them all with thee V. 26. We must we cannot avoyd it V. 30. Cast Ancres carrying them a good way into the Sea in the boat V. 31. Except these not that Gods will or power or effect of his promises doe depend upon second causes but because he who hath determined the end hath also apprinted the meanes And will not have man rashly tempting him disjoyne that which hee hath joyned together by a bond of inseparable consequence Verse 33. Fasting without
8. Ver. 19. Because hee proveth that there is yet truth that is to say knowledge of God in man after sinne May be namely by the naturall light of humane understanding without the supernaturall illumination of the Holy Ghost Is manifest is evident enough or plainely knowne Hath shewed it 〈◊〉 into the soule those naturall lights and originall knowledge which are not acquired but borne with man Ioh. 1. 5 9. V. 20. For the he set downe what things appertaining to God may be knowne and how they may bee so As for the first they are not his grace and his other gifts of the Gospell but onely his God Head or nature in it selfe spirituall eternall infinite and his power and other vertues by which hee operates in the order of nature As for the second it is not by revelation of his word nor much lesse of his spirit but by his workes that is to say by a discourse which man makes and a consequence which he draweth from the creature to the creator that he is the Author of them all and that he hath all the good of them in eminencie not being in them as a part nor being defiled with their imperfections or vices From the Creation whereby he sheweth that this gift of naturall light is generall to all men being in them by meanes of the generall creation and not thorow any speciall grace and besides that it remained in man after sin Are clearely seene that is to say they are cleare and evident if man will make use of that gift of light and understanding So that they This light is not sufficient to salvation but God hath left in man that if hee through negligence doe not make use of it or through perversenesse withstand and violate it he may be justly condemned V. 21. When they knew namely in the aforesaid manner Became vaine they have lost all manner of true conceipt soundnesse of judgement and true ayme forsaking the guide of that light especially in matters concerning Gods service and true Religion Foolish having rejected this light instead of it there came in a thicke darknesse of false opinions blind imitations popular and inveterate errors of absolute wills and straying understandings which are the true beginnings of the introduction and maintaining of Idolatry V. 22. Professing themselves though they were puffed up with the conceipt of great worldly wisedome yet they were really fooles and men of no understanding Ver. 23. And changed they have at their pleasures represented that glorious God under base and unworthy shapes of creatures attributing unto them divine worship and honour Now the sinne of Idolatry is here mentioned as common to all Nations V. 24. Wherefore he goeth on in shewing how the second Table hath bin broken by an overflowing of vices to which God hath given over mankind to punish them for the abuse of his service Gave them up as they have dishonoured God by Idolatry so God hath laden them with ignominy leaving them in the power of the uncleane spirit to drive them onto all manner of filthines See Psa. 81. 12. Act. 7. 42. Now he toucheth those grievous sins of abominable lust as being common amongst the Heathens and especially amongst the Greekes and the Romans who in outward appearance had more knowledge and civilitie then other Nations and yet were drouned in Idolatry and such kindes of wickednesse Ver. 25. The truth that true light and naturall knowledge though it were unperfect and had not any saving power verse 18. Romans 2. 8. Into a lye namely into false opinions and voluntarie errors Ver. 27. Error namely of their straying from Gods true worship V. 28 To retaine God in by pure worship and other religious acts To a reprobate namely to a rage of a straying judgement and an unbridled desire and will to doe evill as their will is whom God hath quite given over to the evill spirit V. 30. Backbiters or secret detractors or tale-bearers V. 32. The Judgement Namely his Law according to which hee judgeth man which is partly knowne by naturall understanding and apprehended the conscience which are the two parts that have remained most entire in man since sin Have pleasure that is to say they approve of them and praise them Psalme 10. 3. and 49 18. which is the very fulnesse of sinne and a malice like unto the Devils malice who takes a pleasure in sin as it is sinne and draweth others unto it without the baite of a false seeming goodnesse and pleasure of the sence which transporteth and blindeth man in his owne sinnes CHAP. II. VER 1. THerefore this wickednesse of mankind is universall and therefore though there be many who are outwardly wise and vertuous and reprove others and many Magistrates and Law-givers that punish misdeeds yet they all have the seeds of the same vices in themselves which do oftentimes breake forth whereby all their wisdome and righteousnesse serveth for nothing but onely to condemne them and have as much need as any of the rest to flie unto the only righteousnesse of the Gospell seeing their owne righteousnesse is but a maske and false outward shew Dâ—est the same though peradventure not so violently nor openly but more staidly and circumspectly V. 2. According to truth without any respect of that externall lustre of professing a laudable life but severely examining the heart and the workes which proceed from thence V. 4. Despisest thou that is to say art thou care lesse of employing them to their right use which is to give thee time of repentance but doest thou contrariwise prophane them makikg them an occasion of confirming thee in evil as it thou shouldest never bee published because thou art so long forborne Now being the Apostle speaketh also of men who are under the Law of nature and have no light of Gods Word nor no vertue of the regenerating spirit without which there can bee no true nor saving conversion to God Wee must imagine this repentance to be spoken only of the disciplinarie repentance and externall cessation from the most grievous sinnes and of the change of vicious acts and customes into such as are morally honest and laudable V. 5. Wrath punishment which shall bee fully powred out at the last judgment Ver. 7. Patient continuance with an equall and constant tenure of righteousnesse and holinesse according to Gods Commandement Deut. 27. 26. Which is spoken to taxe those wise and righteous worldly men who oftentimes runne out into great wickednesse Now the Apostles intent is not to say that everlasting glory may be obtained by workes after sin for none doth so persevere in obedience and therefore they are all under the curse Gal. 3. 10. but hee would only set downe what the covenant of the Law is when it is observed or broken V. 8. Contentious Kicking and striving against Gods Iustice Hosca 4. 4. especially by objecting and alleadging of their own righteousnesse and externall discipline which is the propertie of hypocrites of whom the
and internall observation Alive I held my selfe assured of Gods love and of everlasting life and salvation by means of mine owne righteousnesse which I thought to have fulfilled I found my selfe strong enough to perform the external works of the law and my erring conscience thought it selfe to be in perfect health Without the namely when the law did not wound my conscience and that I did not represent it so lively to my self When the namely when I did deeply meditate upon and applied to my conscience that absolute forbidding of all manner of lust Revived it was not onely found living and not put out in me as I thought it had bin by my pharisaical disciplines but it was rather exasperated and enraged And I died I did contrarywise fed the stings and terrors of condemnation I found my self utterly unable and insufficient to yeeld perfect obedience and to be far from Gods love and from confidence in him wherein consists the life of the soule V. 10. I found namely I did by experience finde out this effect of the law which before was unknowne to mee Which was ordained namely which being kept would bring life and salvation to man according to Gods first ordinance V. 11. For sin through my natural corruption I framed to my selfe this damnable illusion namely that seeing I could not with all my works and cares satisfie the law I would then let loese the raines to all maner of iniquity and then the law gave me the mortall stroke of unavoideable condemnation V. 13. Made death namely the cause of death and perdition That it might that is to say I speak thus of it to shew the malignitie of this naturall vice of man which gathereth strength from its contrarie which is the law most just and most holy but not powerfull nough of it self to change or annihilate that vice that sin by as much as to say to shew that the law in its most powerful operation can produce no other effect in a corruptee man but madnesse for to withstand it V. 12. For we know all these aforesaid effects proceed from the contrarietie which is betweene Gods law and mans corruption Ro. 8. 7. 1. Cor. 2. 14 which contrarietie the Apostle comprehends under these 2. terms of spiritual and carnal by the first according to his custome he means all whatsoever is of God wâ—â— lives in him and is according to his nature and will by the second all whatsoever is not of God and contrary to his life and is odious and repugnant to him Sold subjected as a slave bought for a certaine price 1. Kings 21. 20. V. 15. For that the proofe of this contrariety is seen also in Gods children and in regenerate persons in whom the reliques of that precedent perversity do yet fight against the spirit as I finde it in mine own person even now that I am in Gods grace and out of that former damnable state I allow not I am confounded within my selfe and know not what to judge of my motions and actions so mixed and counterpoised between these two contraries the flesh and the spirit Or I doe not approve of mine owne workes as perfectly correspondent to the inspiration of Gods spirit and to his law See Iob. 9. 21. That doe I not namely I doe not all that good nor in that purity as I should desire according to the motion of the spirit Or likewise many times I sinne through frailty though I doe it with griefe and lamentation V. 16. If then namely by this motion of a regenerate will which agreeth very well with the law and by which I doe resist evill though not alwaies with a full effect I doe learne to know that the evill effect whereof I spake v. 8. 13 doth not proceed from any vicious quality of the law but onely from mans malice who is repugnant to the law and likewise by this conformity to the law which regeneration produceth in the spiritual part of my soule that wicked effect of desperately rebelling against the law is no more in me V. 17. Now then besides that I doe not feare being rejected by God for these defects which remaine in me for God judgeth of his children who are thus divided between the flesh and the spirit by the better and sounder part which is that of the spirit which predominates in them and to which they cleave with heart and will and which hath a subsistancy and root of a durable life and not by the flesh which they renounce and resist as a strange thing which by little little goeth away from them and cometh to nothing That dwelleth that is to say which remaineth yet in me but disarmed of its mortall sting of condemnation by Christ and of its vigour and Kingdome by the holy Ghost and is now but a let to a believing man Heb 12. 1. So that wee must distinguish of these three things the Kingdome the Dwelling and the opposition of sin The first is aninhilated and brought to nothing in believers the other two remaine for their exercise and humiliation V. 18. In mee namely in my nature such as it is by its carnall generation without the gift of regeneration there is no true spirituall good by which I can be capable to obey God For to will the certaine proofe that this evill is yet remaining in mee after my regeneration is that I finde my selfe unable to answere perfectly those holy motions which Gods spirit doth oftentimes raise in me V. 19. For the this ought to bee understood of the errours into which Gods children do oftentimes fal and of the perpetuall defects which are in their good workes not that they alwaies sin or that they never doe any good thing Ver. 21. I finde then I have a triall of this un 〈…〉 dable necessity V. 22. After the namely after mine understanding and mine affections and motions which are regenerated by the spirit who hath possessed the inward part and as one should say the center of my heart from whence hee hath rooted out sinne which being driven out of its hold remaines upon the out-sides and as it were upon the brinkes of the soule from whence hee yet fights against the spirit untill such time as by the death of the body it be utterly destroyed V. 23. Another law namely a strong contrary naturall inclination which transportes me in despight of my self In my membersy namely in my naturall and vicious inclinations and affections of which the members of the body are the instruments And he seems to use this word members to signifie the fore-said expulsion as it were to the superficies of the soul Against the law namely against that strong impression of the knowledge of truth and of the will of God which the holy Ghost hath made in my minde by which he strictly bindes my conscience and fraâ—â—es all mine actions to holinesse for the holy Ghost worketh in the soule of man by an order fitting for the nature thereof
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 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 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 〈◊〉 that being under 〈◊〉 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 liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 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 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 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 â—ept 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 〈…〉 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 conâ—â—â—â— 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 sâ—irit 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
seeke after this conversion of the Iewes wishout fearing to be therfore reiected as the Iewes had bin for theirs V. 13. For Ispeake Isay that as the fall so the rising againe of the Iewes shall bee for the Gentiles advantage and in this manner doe I honour those to whom mine Apostleship hath bin specially destined not to cause them to grow proud ver 17. but to induce the Iewes to a holy concurrencie Ver. 14. Them which are Namely the Iewes of which Nation I am And might save to bee even from this houre an instrument of their salvation untill God recall the body of the Nation 1 Cor. 7. 16. and 9. 22. 1 Tim. 4. 16. Iam. 5. 20. V. â—5 For if this re-establishment of the Iews ought to be desired of all beleevers because that if upon occasion of their rejection the Gentiles have had part in Gods grace by the Gospell by their recalling they shall obtaine a joy and glory much like to the heavenly one by the spirituall resurrection of this so noble part accompanied with a glorious manifestation of CHRISTS Kingdome and admirable effects Ver. 16. For if God chusing and sanctifying Abraham for the first fruit and stocke of the blessed race hath also out of his free will given his naturall progenie this priviledge that they shall never wholly and for ever fall from his grace and covenant See Ier. 31. 35 36. and 33. 24 25. The first fruit these similitudes have no relation to the proving of the ground of the forsaid priviledge which is nothing but Gods free will but onely to set down the effects of it as in the Law the use of the fruits of the earth was sanctified and blessed by God by meanes of the offering of the first fruits which were offered unto him Lev. 19. 24. Deut. 26 2. and in the order of nature the boughes follow the nature of the roote Matth 7. 17. and 1. 2 33. So God having consecrated Abraham did doe it likewise for the benefit of his posterity to have alwayes some respect of grace towards it to restore it into his covenant though he suffer many ecclipses and interruptions to happen in it V. 17. The branches the roote is Abraham the Olive tree is the Iewish nation and Church the broâ—â—en branches are the unbeleiving and reprobate Iewes the wilde branches which are grafted in are the Gentiles graffed into the body of the Church and admitted into the covenant made with Abraham the fulnesse and sap are the blessing and promises made to Abraham and his seed V. 18. Boast not doe not attribute this benefit to thine owne merits and doe not insult over the Iewes for if thou doest it in respect of the Nation know that thou art thorow grace incorporated into Abrahams blessed race and not it into the Gentiles if thou doest it in respect of thine election and their reprobat on humble thy selfe rather seeing that all thy substencie is but only out of Gods grace and be instructed to persevere in faith with holy sollicitude and dâ—ffidencie of thy selfe to crave continuall assistance at Gods hands 1 Cor. 10. 12. Ver. 22. In his goodnesse Namely in the state of grace in which thou hast beene set and if thou heaâ—est the fruits thereof and art accordingly thankefull unto the Lord for it Otherwise all this ought to be understood of the externall incorporation into the Church by profession of which many hypocrisie have part and not of that lively internall and perpetually and effectuall into the mysticall body of Christ by a lively faith and communion of the spirit according to Gods election which is alwayes accompanied with perseverance See Ma 〈…〉 15. 13. Ver. 23. Shall hee graffed shall be restored into the communion of the Church Ver. 24. Of the Olive true Namely of the heathen race who were not regenerate by the spirit 〈◊〉 manured by Gods word without sweetnesse of grace or fruit pleasing to God Ephes. 2 3 12. Contraâ— to by the voluntary worke of grace The 〈◊〉 rall the native off-spring of Abraham who is their stocke V. 25. Mistery namely of the last conversion of the Iewes obscurely touched by the Prophets Isa. 11. 11. Zech. 12. 10. and more clearely manifested in the Gospell Matth. 23 39. Luk. 21. 24. 2â— or 3 16. Rev. 12. 6. and fully revealed to Saint P 〈…〉 as well as many other secrets In part in respect of the greater part of the people out of which hath only beene excepted a small number of Elect. ver 1. 5. The fulnesse Namely the great number opposite to those few Iewes who then and since have joyned themselves to the Christian Church V. 26. All Israel Namely the body of the people in generall shall be put againe into the way of salvation and re-established in the Church Others understand this of the whole Church composed of Iewes and Gentiles Which seemes to remaine unperfect so long as the Iewes are excluded out of it Out of Sion Isaiah speaking of the first comming of Christ in the flesh saith he shall come into Sâ—on But the Apostle applying that passage to the second manifestation in grace and power towards the Iewes saith out of Sion that is to say out of the middest of the Church where hee makes his abode in spirit he shall call and gather together the Iewes V. 27. For this is the Apostle relates none 〈◊〉 the beginning of the 20. ver of that 59. chap. Isay without setting downe all the rest which is of the substance of this covenant and makes more for this present subject When I shall this seemes added 〈◊〉 of Isa. â—7 9. very sittingly for this matter V. 28. They are that is to say the Iewes for the present time are alienate from God by reason of their rebellion against the Gospell which onely can unit soules to God 1 Thes. 2. 15. For your sakes Namely for your benefit because the Iewes apostacle hath given occasion for your vocation ver 11. and moreover because God hath redoubled his grace towards the Gentiles by the fall of the Iewes as a Father will love one of his children more dearely after the death of the other As touching the God doth yet beare some love to this people for hee hath freely chosen them and by a singular priviledge above all other people appointed never to reject them totally v. 16. Ier. 31. 36. For the Fathers for the speciall favour 〈◊〉 bore to the ancient Fathers V. 29. For the gifts God never recalls his grace which by absolute decree hee will communicate to some person or nation to call them to him and to have right to his covenant Now the election of this people hath beene such above all others in the world Who being once called have and may fâ—ll totally and irreparably whish this people cannot Without repentance that is to say irrevocable of which God never repents Psal. 〈◊〉 10. 4. Ver. 30. For as wee must supply The intersection of the fruition of
which must alwayes bee most religiously shunned as he himselfe had alwayes done in things which of themselves were lawfull In the third place when by meanes of these meates which were consecrated to Idols and afterwards eaten in Idolatrous feasts and in the Idols Temples a man came to participate of Idolatry The grievousnesse of which sin is by him highly exaggerated Then he goeth on in correcting certaine defects in their publicke assemblies in the habits of men and women in the disorders in their feasts of charity and in the abuses in the celebration of the Lords holy Supper which hee brings againe to the purity of its first ordination Then hee treates of the miraculous gifts of Gods Spirit conferred upon the Church in those dayes and sheweth that seeing there was but one onely Author of that great variety namely the Holy Ghost and one only end namely the edification of the Church they all ought to have relation unto that end by a sincere charity which he extolls above all other gifts and vertues Teaching likewise that amongst those gifts those were not to be most esteemed which excited most admiration but those which yeelded most profit and edification to the Church such as a amongst the rest was that of prophesie and of expounding the mysteries of the Christian faith for the publicke exercise Whereof he also gives some rules and instructions In the end he establisheth and confirmeth the doctrine of the Resurrection denied and opposed or at least questioned by some Heretickes And after he had exhorted the Corinthians to contribute almes for the Church of Jerusalem he concludes his Epistlâ— with friendly exhortations and salutations CHAP. I. VER 1. SOsthenes according to some it is the same as is mentioned Acts 18. Verse 17. V. 2. In Jesus Christ namely by vertue of their spirituall union with him by which they have receaved the spirit of sanctification Called which are by Gods calling them to the participation of Gods grace and covenant severed from the world purified iâ— themselves from sinne and consecrated to Gods service in which three points consists the sanctity of man V. 4. By Jesus Christ namely by the communion which you have by faith with him and with the whole Church V. 5. In every thing he meanes particularly the miraculous gifts of tongues and of the knowledge of the mysteries of the Christian faith infused in those dayes by the Holy Ghost into diverse persons as well for the confirmation of the faith as for the speedy provision of persons capable either of founding Churches or continuing to build those which were already founded by the Apostles Ver. 6. The testimony namely the preaching of the Gospell by which is declared all that wee ought to know or beleeve of Christ 1 Cor. 2. 1. V. 7. The comming the Italian The manifestation namely his last comming and appearing in glory Col. 3. 4. 1 Pet. 4. 13. 1 Iohn 2. 28. V. 8. Blamelesse that is to say conveniently qualified to be approved to bee true Christians and acceptable See Iames 2 24. V. 9. Faithfull namely to accomplish his grace by the continuall assistance of his spirit and by his safeguard and protection against all assaults c. according to his most holy promises made to all his Elect to whom also he giveth grace to be correspondent on their sides by all duties required Ver. 10. By the name as the name of Christ which you beare and whereof you make profession ought to bee deare unto you Divisions that is to say Ecclesiasticall partialities 1 Corinthians 11. 18. V. 12. I am I take the part of such or such a Pastor of the Church against another Now Saint Paul makes use of his owne name and of other Apostles names onely for an example For the heads of these factions were of the Pastors of Corinth it selfe 1 Cor. 4. 6. Of Christ words of some â—â—od men which were enemies of these factions and that would call them selves by no other name but CHRISTS Or of some who under this holy name would separate themselves from all the rest V. 13. Is Christ though hee hath diverse Ministers and instruments hath he any more than one Church or one body or one Kingdome V. 14. I bapâ—ized it is likely that he employed Silas and Timothy Acts 18. 5. in the act of baptizing the great number which beleeved and was baptized Acts 18. 8. when he was at Corinth V. 15. In mine owne name as to binde them unto me to acknowledge me for their head V. 16. Any other namely in your Church Ver. 17. Sent me not Matth. 28. 19. the Apostles were sent both to preach and to baptize And therefore the meaning is here that the Apostles charge was chiefly to lay the foundation of Churches by preaching without being tide to baptize all the beleevers one by one with a particular instruction and examination See Heb. 6. 2. which was left to the care of the ordinary Pastors established by them in the Churches by meanes of those foresaid miraculous gifts by which they were in an instant made capable of this calling With wisdome Namely in termes of philosophicall wisdome or Rethoricall arr Now the Apostle plainely begins to tax the Corinthians other vice which was the affectation of worldly eloquence which also peradventure gave occasion to the foresaid divisions The Crosse that the divine meanes of saving the world by Christs crosse which hath in it all the caracters of humility may not bee weakened by an ill beseeming way of propounding it nor disfigured by a pompous manner of preaching Ver. 18. For because that notwithstanding the sinister judgements of worldly men who have no part in eternall salvation this plaine way of preaching the Gospell is accompanied with the power of Gods spirit to lively perswasion and salvation but worldly art hath no such promise nor co-operation The preaching the Italian The word namely the doctrine of the Gospell as well in its owne substance which is CARIST crucified as in its forme fitted to the subject in simplicitie and humilitie V. 19. For it is hee gives a reason why this doctrine is so disdained amongst worldly men namely because according to the Prophets threatning it hath pleased God to appoint a meanes of salvation so alien from worldly wisdome that it is confounded and dazeled at it Verse 20. The wise that understands these things by his owne naturall wisdome The Scâ—â—be a man of science and understanding by learning and studdie The disputer the Italian The search 〈◊〉 so they called the most modest kind of Philosophers especially the Socratists Made foolâ—sh not onely mâ—de it appeare that it is nothing but meere folly in respect of divine and everlasting things and of the Soveraigne and sole end of man but hee hath also by this object of the Goâ—pell so absurd in humane understanding but in it selfe altogether divine stupified and dulled carnall wisdome and that by a judgement against the contempt of his wisdome shewed in
he in the meane timâ— had laboured in other Churches with most happy successe according to Gods miruailous blessing which he doeth not setâ— foorth through any vaine glory but to exalt the Gospell which God made glorious by the admirable proâ—fes of his power as it was evident in their Church above any other whereunto he also contributed all maner of fidelity sincerityz â—ale and humility a midst all maner of trialls and â—xercise of afflictions and pâ—rsecutions made easie by vertue of Ghrist and by faith in him and by a certaine hope of eternall glory to which he continually aspired and taught all beleevers to aspire unto and prepare themselves for reâ—â—uncing all carnall affections to answeare to the grace of reconciliation prâ—ached and presented by the Gospell and he performed this holy duty especially towards the Corinthians exhorting themselves from all manner of communion with infidels and idolaters Thâ—n at the same time as he was writing this Epistle Titus beeing returned from Corinth where he had sent him and having confirmed the report of the good state which that church was putting it self into the Apostle enlargeth himself in testimonialls of joy and comfort and entire affection And sending back Titus unto them with other brethren to make a collâ—ction of almes for the churches of Iudea hâ— exhor th them to contribute liberally and speedily towards it And to prâ—vent that evill which Titus had reported unto him was occasioned amongst them by false Apostles he doth highly extoll his owne Apostlesship especially iâ— those Churches which were founded by him as that of Corinthans shewing that he was 〈◊〉 by a terrible power against all adversaries and that he had made use of it in such a kinde that false Apostles could never take any advantage upon him nor occasion against him and that he could with the glory of his ministery overshadow all their false luster yet that he hâ—d rather in humblesse towards God and modest charity towards them and all other mâ—n to give a proofe of his faithfulnesse So that they did not force him through their rebellion and imp 〈…〉 â—o shew forth his just rigâ—r the power whereof lay in his hand CHAP. 1. VER 1. AChaia a province of Peloponnesus or Morea where Corinth 〈◊〉 V. 4. Comforteth us it appeares that the Apostle finding himself in great streights in the course of his ministery had found great comfort in the fruit which his first epistle to the church of Corinth â—ad brought forth by correcting of many defaults V. 5. Of Christ which wee suffer for his name as his members to be conformable to him our head who participates of them with us and beares us up in them by his power Rom. 8 17. Rev. 1. 9. V. 6. It is â—or namely that in me you may â—â—ve an example that God doth in this world afflict even his most faithâ—ull servants to exercise them that ye may likewise prepaâ—e your selves for 〈…〉 h tâ—ialls and that seeing God never doth forsake them with his comfort and vertue and that at the 〈◊〉 he doeth deliver them in good time you should also dispose your selves to faith and patience by 〈…〉 nes whereof all your afflictions may prove to your salvation and life â—s effectuall sheweth its 〈◊〉 and effect in strengthening and bearing you up in the like troubles V. 8. Which came it may bee hee meanes the persecution of Ephesus acts 19. 23. 1. Cor. 15. 3â— V. 9. We had he was verily perswaded that he should die that we should Gods end in bringing of his into such extremities is to teach them to renounce all manner of presuming upon themselves and to put no manner of confidence in human meanes and to repose all their trust and beleef in God alone to whom no deliverance not even from death is impossible V. 1â— By many namely beleevers having a joynt feeling of my deliverance to give God thanks therefore as they had a feeling of my dangers and prayed unto him for me So he sheweth that his principall end in desiring of thâ—se prayers to be made for him was the glory of God V. 1â— For our he gives a reason of this request namely because his loyaltye towards them in his ministery was worthâ— to be recompensed by them with their prayers for him goodly sencerity not only in a moraâ—l and civil sincerity answereable to the duty and judgment of men but in a spirituall one created in the Apostle by God and approved of bâ— him noâ— with without using any art of human knowledge or eloquence therein but onely the supernatuall gift of God in light of truth and strength of his spirit V. 13. For we write we may boldly boast of these things to you who have discerned the truth thereof and doe know it with an undoubted knowledge V. 14. As alsol I hope you will never enter into any diffidence of my sincerity seeing that hitherto you have esteemed it to be a happinesse and glory unto you that you had me to be your Apostle and founder of your church with such abundance of spirituall gifts for you in part somewhat a terme of modest extenuation or silent reprehension of the Corinths for having wavered in this beleef by the inducement of false Apostles even as and so enterchangeable your Church hath bin as a paragon of blessing upon my ministery and the very heigh of all my labours as I doe also expect to be approved of and crowned by Christ for it at the last judgment V. 15. That you might that as you were by my first comming unto you converted so by my second you might be confirmed and set up right V. 17. Lightnesse having not hitherto accomplished my designe to visite you according to namly without the guide of the spirit according to mine own naturall understanding for worldly respects which varying in themselves or at least in my conceipt maycause me to alter mymind there should be I should say and promise now one thing and afterwards another V. 18. As God a kinde of oath by the interposition of Gods truth who by his spirit did likewise make the Apostles ministery true our woâ—d have a care above all other things that you do no take this change of designe for an argument of instability in my doctrine but beleeve that I have done it for some certaine and sufficient reason V. 19. For the Christ who is the only obiect of our preaching have bin taught by us without any variation or contradiction with a perfect uniformity as well between me and my companions as in all parts of my doctrine among them and the foundation thereof is in Christ himself and the substance of his gospell which is most pure absolute and everlasting truth and in the revelation of his spirit V. 20. For all Gods will being to be glorified and to beacknowledged perfe 〈…〉 true in the accomplishment of all his promises in Christ preached by us hath also given us Apostles an infallible conduct of his
the communion of his Spirit V. 3. In heavenly that is to say by giving you not an earthly but heavenly inheritance and that through Christ who hath taken the possession thereof for all his and hath in heaven received the fulnesse of the spirit to powre it down from thence upon his whole Church which is also with him in heaven already by faith and shall effectually be there with him for ever Ephes. 26. Phil. 3. 20. Coloss. 3. 1 2. V. 4. According as according as God by his election from everlasting framed a new bodie of humane race opposite to the first whereof Adam was head in whom all men have sinned and are dead and appointed Christ to be their Head that in him it might be all gathered together and by him made partaker of his grace life and glorie so he bringeth this his decree to passe in his appointed time bestowing all his favours upon his Church by Christ in his sacred Communion See Ephes. 3. 11. 2 Tim. 1. 9. V. 5. To himselfe or by himselfe namely for his glorie as Rom. 11 36. V. 6. Of the glorie namely of his glorious and admirable grace by which he hath powerfully brought to an end the worke of mans salvation See Rom 9. 23. 2 Cor. 4. 4. In the namely for the love and in regard of Christ onely who hath all the fathers love not onely as he is everlasting Son but also as he is perfectly obedient and just in his humane nature and in his qualitie of Mediatour Mat. 3. 17. Iohn 3. 35. and 10. 17. V. 10. In the namely in the time prefixed by his providence which is the dispencer of times and of the whole order of things for the fulfilling of his promises concerning the Messias or in the conduct and government of his Church fitting for that time Both which are this may be referred to blessed mens spirits which are already gathered up into heavenly glorie and to believers yet living upon earth as Luke 1. 17. Ephes. 3. 15. Heb. 12. 23. Others do understand it of the holy Angels with which the faithfull have communion in the same Head namely Christ Col. 2. 10. and in the same glorie See Matth. 22. 30. Heb. 12. 22. V. 11. In whom by whose love and benefit and by vertue of his redemption and intercession which is the fundamentall cause of the believers vocation We have namely I and all other believers of the Jewish nation Obtained we have been chosen and called from amongst the rest to be the proper part of Gods inheritance Deut. 32. 9. Isai 53. 12. V. 12. We namely we Jewes who have alwayes fixed our hopes upon the promised Messias and have been the first that have believed in him after he hath been revealed V. 13. Sealed marked as it were with a character by God by the gifts of regeneration illumination and the power of the Holy Ghost promised by Chrâ—st to all believers Luke 24. 48 49. Acts 2. 33. Gal. 3. 14. or which is added to the promises of Gods grace in Christ to confirme them and seal them in their hearts V. 14. Untill the redemption the Italian unto the this must be understood as following the word sealed the meaning is that this seal is given us that by it we may be known at the last judgement then to have part in the reall and perfect deliverance from all evils and enemies Luke 21. 28. Rom. 8. 20 22. wherein we have now right through Christ and have had the first fruits thereof V. 15. In the Lord namely in the communion of his bodie and Spirit V. 17. The God namely the true everlasting God towards whom Christ exerciseth his Office of Mediatour gaining unto him a peculiar people whereof he is the Head See Iohn 20. 17. V. 18. The hope namely the goods which we ought to hope for as a sequele of his calling to the participation of which he calleth us In the Saints the Italian in the holy places namely in Heaven which is as the Sanctuarie of Gods glorie See Heb. 9. 8. 12 24. and 13. 11. V. 19. His power in accomplishing his worke and bringing us to the end of our hope V. 20. In the heavenly where his humane nature is resident in glorie and where his whole person hath as it were the glorious Throne of his Kingdom Matth. 5. 34. V. 21. All principalitie not onely worldly but also Angelicall the Angels being called by such names Rom. 8. 38. Ephes. 6. 12. Col. 1. 16. Pet. 3. 22. Name that is to say dignitie or state 1 Cor. 15. 24. Which is to come namely in Heaven and in the state of heavenly life which in regard of those that are living in this world is yet to come V. 22. Over all that is to say hath made Him Head of the Church in a singular and eminent manner above the domination which he hath over all other creatures others expound it simply soveraigne V. 23. The fulnesse that is to say the complete structure and gathering of all the members whereof Christ is the Head In all namely those that are of this number and bodie as Iohn 6. 4 5. and 12 32. Ephes. 4. 10. CHAP. II. VER 1. HAth he namely God by the same power as he raised Christ from the dead Ephes. 1. 20. hath also given you a spirituall life consisting in his grace and in mans conversion to him and in the being joyned to him by his Spirit See Iohn 〈◊〉 24. Dead in spirituall death consisting in the separation from God and from his grace through sin whence followeth miserie and inhabilitie of doing good V. 2. To the course to the common manner of worldly mens living who are not regenerate by Gods Spirit According to following the Devils suggestions and imitating his malignitie who having been driven out of the high Heaven of glorie Luke 10. 18. Revâ—lat 12. 〈◊〉 â—ow wandereth up and down and exerciseth the power which God permitteh him to have in these lower parts of the ayre untill such time as he be shut up in the prison of everlasting torments The Spirit namely the authour of the evill inclination and motion that is in corrupt men 1 Cor. 2. 12. Worketh namely to whom God hath abandoned those who maliciously refuse the Gospell for to drive them to all manner of evill without any stay See Iohn 8. 41 44. V. 3. We all not onely you Gentiles but we Jewes also Rom. 3. 9. 22. Of our flesh as well of the sensuall part as of that which is falsly called reason and understanding which also hath its corruption and as the Scripture speaketh is flesh Rom. 8. 6 7. Col. 2. 18. And were being borne in sin and corruption we were by our birth subject to the wrath and curse of God V. 6. Hath raised us because that by reason of the most strict union of Christ the Head to believers who are his members that which is done to the Head is likewise done and belongeth to all
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
25. 31. Jude 14. CHAP. IV. VER 1. BY the Lord the Italian in the Lord in his behalfe in his name for the love of him V. 4. His vessell namely his bodie in which his soul lodgeth and which is the instrument of the operations of it especially in Gods service as a vessell of his Temple And honour See upon Col. 2. 23. V. 6. In any matter the Italian In the affaires of thiâ— life As to contaminate by fornication persons who are allied or belonging to others as wife or daughter c V. 8. Given unto us the Italian put in us Hath endowed us Apostles with the light and conduct of his Spirit in such measure as we do teach Gods truth most purely and certainly V. 9. Are taught not onely inlightened but also inwardly moved and framed thereunto by hiâ— Spirit V. 10. Which are in the charitie which is amongst you appeares sufficiently by that you shew towards other believers who are out of your Citie and Church V. 11. Your own businesse Every one according to his calling without medling with importunitie or curiositie with other mens businesse 1 Pet. 4. 15. With your own under these manual Arts are comprehended all lawfull callings and exercises V. 12. Honestly shunning idlenesse which leades a man to vices or brings him to dishonest beggerie That are without namely unbeleivers and such as are strangers to the Church Of nothing or of any one and that through your own sloath you be not driven to look for relief of other men V. 13. Are asleep that is to say are dead in hope of a blessed Resurrection an ordinary terme in Scripture No hope of everlasting life V. 14. In Jesus the Greek terme signifies the manner of dying well as who should say who by Jesus Christ namely by faith and by calling upon his name have passed to death Will God that is to say we must know and believe that God will bring into that heavenly glorie which his son possesseth those that shall die in his faith V. 15. By the word namely by especiall revelation of God See 1 Kings 13. 17 18. and 20. 35. We which are alive namely those who shall then be alive as we are now who ought each moment to expect Christ. See 1 Cor. 15. 51 52. Shall not that is to say shall have no advantage above them but as one should say the dead shal have advantage above those which are alive being they shall rise from the dead before the qualitie of the others be changed to enter into everlasting life V. 16. A shout the Greek word signifies such kindes of shouts or watch-words as men that row or vintage-men do use to encourage or call upon one another V. 17. Caught up After we have been both in soul and bodie endowed with such qualities as are fitting for everlasting life as amongst the rest with agilitie of bodies See 1 Cor. 15. 51. CHAP. V. VER 1. YE have no need Take heed of presuming to be so bold as to enquire concerning the prefixed time of Christs comming to judgement V. 2. Know namely by the Lords words which have often been spoken over again by the Apostles See Matth. 24. 43. As a thief that is to say unlooked for not but that many signes and tokens shall be seen before his comming Matth. 24. 30 32. but yet none shall be able to set down the prefixed day or moment V. 3. Shall say namely worldly men V. 4. In darknesse of ignorance or blindnesse of sinne V. 6. Let us me sleep through carelesnesse slacking or giving over doing acts of pietie being lulled asleep by worldly desires cares and pleasures V. 9. Appointed us He hath not by his immutable decree excluded us from his grace and given us over to the state of sin and natural corruption to punish it according to the rigour of his justice V. 10. Wake nos these words may be understood either in their own proper sense or figuratively for living or dying V. 11. Comfort your selves or exhort one another V. 12. To know to judge well and worthily of them which is the first degree of honour Which labour in the holy ministerie In the Lord by his commission and authoritie in his Name in the service of his Church keeping within the bounds of his will and of their own vocation V. 18. For this is As God through his grace in Christ turneth all things to be for your good and salvation Rom. 8. 2â— So he will have you give him thankes for all things as benefits bestowed upon you V. 19. Quench not do not you suffer through rebellion impurity ingratitude negligence or contempt the gift of the spirit of grace which worketh in you in light of faith and knowledge and in fire of power to depart or to be abolished in you but preserve it nourish it and make use of it See Matth. 25. 8. A similitude taken from the fire of the Altar which was to be kept continually alive and burning V. 20. Prophesyings the Italian prophesies namely the writings of the Prophets in the old Testament or the ordinary expositions which are made in the Church by a singular gift of the Spirit See Rom. 12. 6. 1 Cor. 14. 1. 6. 29. V. 21. All things namely all the doctrines opinions actions and examples which every believer is bound to examine by the light of the Holy Ghost according to the rule of Gods Word V. 23. Spirit by his Word here differing from the soul he meanes either the gift of Gods Spirit and the spiritual part of a regenerate man or the understanding and minde and by the soul onely the meer animal part V. 24. That câ—â—leth you namely God who hath begun his worke in you calling you effectually to the participation of his Gospel is loyall and constant in keeping of his promises which he hath made to those that answer to his call to bring them to the last period and end of it V. 27. I charge you For these Epistles writtâ—◠〈◊〉 the Apostles were directed to the college 〈…〉 stours by whom they were afterwards read 〈◊〉 publike Assemblies of the Church and expounded by the Prophets or other Pastours being laid up and kept in the Churches treasurie of records THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT THis Epistle is almost of the same subject as the former for the Apostle having not yet had libertie to visit the Thessalonians writes this second Epistle unto them to confirme exhort and correct them and first he commends their faith charitie constancie and patience in persecutions and strengthens them praying to God that he will be pleased to accomplish his worke in them then afterwards upon occasion of a certain opinion which was grown up amongst them that Christs last coÌ„ming was at hand wherupon there grew great discorders in the Church he declares unto them that it was false for before that time Antichrist was to come whose kingdom pestilent doctrine false miracles
apostasie great number of followers and finall destruction he sets down encouraging notwithstanding the Thessalonians against the terrour of this horrible danger by their well-established election and vocation and at the last he reproves some of them who lived disorderly and idlely commanding the Thessalonians to separate them from the communion of Christ in case they shewed themselves disobedient untill such time as they should come to true repentance CHAP. I. Vers. 4. GLorie in you As in an excellent fruit of our ministerie V. 5. Which is that is to say which persecutions for the Name of Christ are assured and certain Arguments unto you that God the just Judge will give you the reward and rest for it in his Kingdom and to your enemies on the other side eternall punishments Worthy that is to say conveniently qualified to enter into the possession thereof according to Gods order that he that must be like unto Christ in his crowne and glory must also be like him first in combats and troubles See Rom. 8. 17. 2 Tim. 2. 11. V. 7. With his mighty Angels the Italian with the Angels of his might namely his Ministers to execute his Almighty power Or. by whom he is encompassed in his glorie and Majestie V. 9. From the presence being condemned by Christ himselfe who shall then appeare in glory and soveraigne power V. 10. To be glorified to manifest the glorious effects of his promises and of his infinite power in bringing of his to his heavenly glory notwithstanding all the oppositions of their enemies to be eternally glorified and praised in them and by them Because we must suppose amongst which number I surely place you by reason of the credit which you have given to my preaching Our testimony namely our preaching whereby we have truely related and confirmed Gods truth V. 11. Of this namelie of this last signe accomplishment and reward of your heavenly calling by meanes of your perseverance V. 12. In your as in a mirrour and subject of the manifestation of his soveraigne power In him as in the cause spring and foundation of all your glory CHAP. II. Vers. 1. BY the comming as you doe assuredly looke for him and as you desire that he may appeare to your glory and that he may gather his whole Church into his Kingdome V. 2. In mind the Italian from the mind namely from your wise and setled judgement and from your quietnesse of spirit either by straying from things revealed in Gods Word or by curious enquiring after those secret times which are not revealed By Spirit namely by any doctrine or opinion raised under a false pretence of inspiration of the holy Ghost 1 Cor. 12. 10. 1 John 4. 1 2. Is at hand believers are indeed warned to watch continually as neither knowing the day nor the houre of Christs comming Matth. 24. 42. 25. 13. Rom. 13. 11 12. Jam. 5. 8. 1 Pet. 4. 7. but the Apostle doth here condemn certain determinations of approaching times by which mens minds were troubled and drawne away from their callings And the Gospel slaundereds when they were disapproved by a contrarie event V. 3. A falling away namely that great and generall revolt of the outward Church from the faith and profession of the pure truth of the Gospell Be revealed namely that untill Antichrist be risen and publiquely appeared and exercised his tyrannie and wickednesse whose sinne is in the highest degree because he is not onely a disloyall servant and open enemie but also an usurper of the Sonne of Gods Empire This Name is taken from the name which the Jewes gave to Antiochus The Sonne of namelie he that is condemned to everlasting perdition Rev. 19. â—0 see John 17. 12. V. 4. Who opposeth the Italian that adversary that great and deadly enemy of Christ and of his truth and Church Above or against This is also spoken of the resemblance between Antichrist and Antiochus Dan. 11. 36. who did not disanull all manner of religion but would onely allow of that which he himselfe had established and Antichrist was to doe the like All that is not onely above the true God but above Kings Potentates and others to whom the name of God is attributed for some resemblance see John 10. 34 35. Sitteth that is to say â—aignes and commands this circumstance is taken from what is spoken of the King of Tire Ezek 28. 2. In the Temple namelie in the middest of that assemblie which hath before been the true spirituall Temple of God namelie his Church and shall yet beare the name and the markes of it but with much corruption See 2 Cor. 6. 16. 1 Tim 3. 15. Shewing having made himselfe absolute Lord of consciences and bringing all things under his obedience and working them to his owne advantages not directing them â—o God alone in Christ by the pure preaching of his truth That he is by usurpation if not of the outward name yet at the least of Gods incommunicable qualities properties rights and preheminences V. 5. I told you by a propheticke spirit and divine revelation V. 6. Ye know by that I told you by word of mouth What Withholdeth namely what hindereth and keepes it backe at this present time untill the time which God hath prefixed According to the opinion of the most ancient Doctors of the Church we must understand it to be the Roman Empire whose subsistencie stayed the manifestation of Antichrist he being to build his tyrannie upon the ruines thereof Revel 13. 1. 11. 17. 9 10 11. and therefore the Christans in former times praied for the lasting of the Roman Empire though it was most cruell because after that they looked for a worse V. 7. For he gives a reason why he said that it was kept backe for even in those daies the Apostle saw in Spirit the first roots and foundations of the kingdome of Antichrist growing up which notwithstanding he doth not specifie peradventure he meanes the excesse of reverence given to the great City even in things belonging to Christianitie which in time would grow on to meere idolatrie and slavery See 1 John 4. 3. The mystery namely that great designe and wicked worke of usurping Christs dignities over his Church under the maske of piety and Christian Religion Rev. 13. 11. and 17. 5. 7. yet quite contrary to the Gospell which is the true mysterie of pietie 1 Tim. 3. 16 Worke it begins to frame and insinuate it selfe into the spirits and minds of men He who namely untill that the Roman Empire successively held by particular persons doe fall to decay It being evident that the degrees of the falling of the one have been the degrees of the exaltation and establishment of the other V. 8. Shall consume by the efficacie of his truth he shall overthrow the falshoods cunnings and practises thereof and shall give it a deadly and incurable wound which seemes to have a relation to what is spoken Rev. 14. 6 7 8. Shall destroy of this
kinde of frenzie or violent passion or that is out of taste which is opposite to wholsome words Of words of things of naught that have no solid subsistencie V. 5. S 〈…〉 ing that make an art of lucre of the Gospel which is the doctrine of piety Withdraw have no communion with them neither Ecclesiasticall nor brotherly hold them to be interdicted and contagious persons V. 6. With contentment namely which is joyned with a quiet spirit and co 〈…〉 dnesse in the condition wherein one liueth Phil. 4. 12. Or with so much as is sufficient to satisfie ones just wants which is a thing promised to those who are truely pious 1 Tim. 4. 8. Gaine namely a great purchase and increase of spirituall goods of the soule Mat. 13. 44 45. Phil. 3. 7 8. V. 7. For we he proves that piety alone is the true gaine and treasure for all other goods are but onely acc 〈…〉 ary to man and perish by death V. 8. And having the poperty of these temporall goods is not ours we must content our selves with a transitory fruition of them befitting our necessities which is an assured remedy against avarice V. 9. And a snare into the divels snares and into divers occasions and baits of grievous sins V. 10. The root There is no sinne but may proceed from a varice Sorrows torments and anguishes of conscience troubles and unquietnesse of spirit and body V. 11. O 〈…〉 an that is to say thou servant of God who oughtest to be and in effect art guided by his Spirit See 1 Sam. 2. 27. 2 Tim. 3. 17. V. 12. Lay hold on doe in such sort that endeavouring and persevering in thy vocation thou mayst obtaine the crowne and reward of eternal life according to Gods promises A good profession the Italian A good confession he meanes the solemne vow which Timothy had made at his Baptisme or when he was consecrated to the holy ministery namely to dedicate himselfe wholly and employ himselfe to the uttermost of his power to the service of God V. 13. In the sight namely in Gods Name whom I call to witnesse of my fidelity in appointing thee to doe this and for a maintainer of mine authority which I have from him See 2 Tim. 2. 14. Quickneth who gives and preserves their being to all creatures Or that shall raise up all things namely all his beleevers into glory See Ephes. 1 10. Col 1. 20. Whereas all manner of good both temporal and eternal ought to be hâ—ped for from him especially being a reward of loyal service Witnessed namely confirmed and Heb. 12. 2. 1 Pet. 2. 21. but did also bind them to the like V. 14. This commandement which is contained in v. 11 12. or generally all other commandements which are contained in this Epistle V. 16. Hath immortality is everlastingly subsisting of himselfe and not by the benefit of others In the light in a glory of the sight and knowledge whereof no creature of it selfe is capeable God alone of his grace can reveale and communicate it Power the Italian command that is to say obedience service and glory due to his Majesty See Rev. 1. 6. 5. 13. Others power that is to say glory according to the stile of the Scripture V. 17. To enjoy to make use of them by a moderate fruition and not to make our selves slaves to them by loving them and trusting in them See Matth 6. 24. V. 18. To communicate ready and willing to communicate their goods to other men Or sociable and affable V. 19. A good of certaine and infallible arguments and matter of hoping for everlasting goods according to Gods promises to all those that in faith endeavour themselves to good workes Lay hold on that they may come unto it as the end of their race and obtaine it as the reward which they have sought for V. 20. Committed to namely the Gospel which God hath intrusted thee with 1 Cor. 9. 17. Gal. 2. 7. And withall the talent of the gifts belonging to the preaching of it V. 21. Have erred the Greek terme is taken from Archers who misse â—itting of the marke to signifie an error in faith which depriveth them of the fruit and end thereof THE SECOND EPISTLE OF St. PAUL the Apostle to TIMOTHIE ARGUMENT THis Epistle is almost upon the same subject as the former for Saint Paul being a prisoner at Rome ready to suffer martyrdome writes againe to Timothy to seale and confirme as the last time his former Doctrine Admonitions and Exhortations and strengthen him against the temptation and scandall of his approaching end Having then in the beginning born witnesse of his faith in which he had of a child been brought up he doth lively exhort him to persevere in it and likewise in the exercising of his Pastorall charge And because he should not be troubled at the Apostles afflictions he declares what his faith comfort victory glory and triumph was in them He recommends and blesses Onesephorus from whom he had received reliefe He admonisheth Timotheus to appoint faithfull Pastors in the Churches to prepare himselfe for the crosse shewing what was the happy issue and most excellent fruit of it to observe purity and righteousnesse in teaching of Gods truth avoyding prophane questions and vicious disputations from whence heresies did spring as that of Hymeneus and Philetus who denied the last resurrection of the dead against which danger he doth hearten beleevers through their election confirmed by their sanctification for which they must all endeavour continually and doth likewise exhort Timothy thereunto as also to meekenesse and benignity Then he foretels the great depravations which should happen in the Church and doth fore-arms him against them by his doctrine and example encouraging him to the faithfull exercising of his ministery and recommends unto him Gods Church from which his presence should shortly be taken away by his glorious martyrdome before which time he appointeth him to come to him and gives him notice how his estate stands CHAP. I. Vers. I. ACcording to that is to say Apostle of the Gospell whose subject is not a word of plaine command or narration as the Law is but of a promise of grace and everlasting life See Tit. 〈◊〉 1. Which is the whole foundation of which is Christ and which from him derives upon his members by meanes of faith V. 3. From my following the faith and religion all the true ancient Jewes who worshipped the onely true God in hope of the promised Messias See Acts 24. 14. V. 4. Thy teares shed either through an inward feeling and motion of piety love of God zeale and sorrow for sin Or through sorrow for Pauls departure V. 6. Wherefore namely seeing thou hast the gift of faith which is the root of every good worke and without which all exhortations are to no purpose and likewise because by reason of this great gift thou art so much the more bound to God I doe admonish thee to excite increase
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly
unite them Leaning upon the Hebrew text hath it he worshipped upon the beds head or toward the beds head as 1 Ki. 1. 47. but S. Paul in a thing indifferent by Apostolical authority hath followed the Greek Translation in which the Jewes that lived amongst the Grecians were more habituated the meaning is the same namely that Jacob having had a promise from Joseph that he would bury him with his fathers thanked God and though he were growne impotent through age that he could not stirre himselfe nor get out of his bed apprehending by faith the heavenly goods of the communion of Saints whereof that company in his grave was a signe and an earnest The same ought to be understood in the following example of Joseph V. 23. By faith the meaning is that the sight of that divine beauty of Moses Acts 7. 20. did againe revive in his father and mother by some divine inspiration their faith in Gods promises that he would deliver his people out of Egypt Whereupon for a time they were imboldned to keepe and bring up the child Against Pharaohs command though the same faith afterwards partly decaied againe in them V. 24. By faith Moses apprehending by faith the promises made to Gods people because he would participate of them did separate himselfe from the society of the Egyptians amongst whom he was brought up in great dignity to joyne himselfe with the servile and ignominious condition of his brethren V. 25. Of sinne namely prophane and hurtfull pleasures joyned with sinne and alluring a man to forsake God and his true service V. 26. Of Christ that is to say of his Church whereof he hath alwaies been the head and which he even then made conformable to his future sufferings see 1 Cor. 10 9. 2 Cor. 1. 5. Heb. 13. 13. Had respect through faith and the Spirit Unto the to the heavenly reward which the Lord out of his meere grace had promised to his afflicted beleevers in this world V. 27. By faith this must be understood of the last departure out of Egypt before which and in which Moses did with an incomparable strength and force of faith overcome the feare of Pharaohs rage and threatnings never swerving from Gods Commandement As seeing being in Spirit and through faith assured of Gods aide and protection which was invisible to the sence of seeing Psal. 16. 7. V. 28. Through faith when he celebrated the Passcover according to Gods appointment he did by a lively faith apprehend the benefits which God would signifie and seal by that Sacrament The Sprinkling upon the lintell and postes of the Israelites doores Lest he that that marke being appointed for that purpose V. 29. By faith they adventured to goe thorow the middest of the Sea being confident in Gods promise Or Gods promise produced that miraculous effect by the meanes of faith which is the ordinary condition of such miracles V. 30. By faith namely by means of faith in Gods promises joyned with the observation of his order in going about the City V. 31. By faith Rahab because she verily believed that which she heard concerning Gods promises to his people Ios. 2 9. did convey away the spies whereupon she was saved from the destruction of the City With them that namely with the Canaanites who had likewise heard of Gods promises and workes Josh. 2. 10 11. and yet through incredulity grew obstinate to resist the Israelites whereupon they were exterminated V. 33. Wrought did many good and holy workes performing their generall or particular callings and through faith overcomming all oppositions and difficulties Promises namely they obtained those things which God had promised V. 35. Were tortured the Italian Were beaten to death he meanes a cruell kind of putting to death which is yet used amongst your Easterne people to lay a man all along and beat him with wandes till he swell all over and die Now he goeth on in describing the strength of their faith in former times in suffering of persecutions and torments especially in Antiochus his time which are set down in the Books of the Maccabees Deliverance which was oâ—red them if they would deny God and his service A better namely the blessed and everlasting deliverance from death and from all evill opposite to that temporall evasion which to the flesh might seem a kind of resurrection V. 37. Sawen asunder an ancient manner of putting to death 2 Sam. 12. 31. Tempted that is to say solicited to apostacie by martyrdomes and torments V. 39. The promise namely the accomplishment of Gods promises made to the fathers concerning the Messias his comming his Kingdome and the abundant sending of his Spirit V. 40. God having namely the said accomplishment having been reserved for our times under the Gospell which is therefore called the better covenant upon better promises Heb. 7. â—2 8. 6. seeing the Law which hath made nothing perfect Heb. 7. 19. having no power to bring the fathers to that last marke and degree of the state of the Church under Christs Kingdome to which both they which are now in Heaven and we who are upon Earth joyned both under one head Ephes. 1. 10. Col. 1. 20. Heb. 12. 23. have now attained CHAP. XII Vers. 1. ARe compassed about terms taken from those publike sports of Races and the like that were performed in your Circles or Amphitheaters The beleevers which are already glorified are the witnesses as well because their example ought to instruct men in the duties of the Race and assure them of the end of it as likewise because they are as it were spectators from Heaven of the Churches Combates looking after her victories rejoycing at her constancy which God reveales unto them by the relation of his Angels or otherwise Revel 12. 10 11. the burthen or weight are all manner of worldly cares affections or desires Or vice and corruption The Race is the continuall progresse to Heavenly glory which is also the marke and end of the Race the length of the Race is all our life time See Phil. 3. 13 14. Which doth so easily beset us the Italian Hinder us the similitude seems to be taken from such long and large garments aâ— were wont to be laid off in such Races to be so much the freer Now sinne is often times called a garment or robe Ephes. 4. 22. Col. 2. 11. 3. 9 10. Other copies have it sinne which cannot be restrained like a garment that cannot be girded close enough but that it will hinder one from running and therefore is better to be laid quite away Or sinne which is so easie and therefore a man may so easily slip into and is opposite to that hard and laboursome spiritual race V. 2. Unto Jesus to take from him a most perfect and lively example of constancy and so secure us through faith in him who is the head of this warfare of faith And who doth likewise by his power beare up our faith and brings her strivings to
sinne nor fall away from the grace of God and from the light of his Spirit Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sinne through humane infirmitie 1 Iohn 2. 1. but he is preserved from habitude perseverance and from being given over to sinne which cannot befall one but onely by the totall extinction of the Spirit of grace He is born this gift of God is one of those that is without repentance and irrevocable Rom. 11. 29. V. 11. From the beginning namely of the preaching of the Gospell V. 12. Because that is to say Hee slew him partly through hatred occasioned by the contrariety of their behaviours and wills and partly also through envy because God was favourable to Abel by reason of his pietie V. 13. Marvell not seeing the world is still moved by the same Spirit as Cain was and that the same causes of hatred do last still V. 14. Because we love because that true love is the proper effect of a new and spirituall life 1 Iohn 4. 7. V. 15. Is a murtherer that is to say He sinnes against the commandement of not murthering which commandment God hath given not onely to the hands and outward actions but also to thoughts and to the will and besides hatred is alwayes joyned with a desire of taking away the object thereof Hath that is to say Hee hath no lively root nor beginning of it in him V. 16. Because he namely Christ. To lay down that is to say To love our neighbours even to that height if need require and our calling binde us to it V. 17. Shutteth up that is to say Taketh no compassion on him but sheweth himself hard and mercilesse towards him Dwelleth can he say that he hath the love of God rooted in his heart seeing that the love of God and the love of his children are unseparable Matth. 22. 38 39. 1 Iohn 5. 1. V. 19. That we that we are sincere and loyall and not hypocrites Or that we truly professe heavenly truth by which we are regenerated and guided in all our actions Iohn 18. 37. Shall assure we shall make our consciences confident to appear aâ— Gods judgement fearlesse of being convinced of any hypocrisie or of the breach of the condition which is annexed to his grace namely That we should use interchangeable love towards our neighbours being on the other side perswaded of our union with Christ by the effects of his Spirit Rom 8. 9 10. Iam. 2. 13. 2 Pet. 1. 10. V. 20. If our heart If our conscience though blinde erring and insensible in many things doth accuse us how much more shall God condemn us whose knowledge is infinite and penetrates even into the least and secretest motions of the heart and thoughts Iob 34. 22. Psal. 19 12. V. 21. Condemn us not of hypocrisie and contempt of God and of his law and of delighting in evill Have we that is to say We may with confidence present our selves before him being endowed with such qualities as he requires in us namely faith and a good conscience Heb. 10. 12. V. 22. Because this reason is not grounded upon the worth of works but upon the order established and the condition annexed to Gods promises and upon his own nature who cannot favour the wicked see Dan. 9. 18. Iohn 9. 31. V. 23. On the name that is to say In his Son as he hath declared himself in the Gospell V. 24. Dwelleth that is to say As hee holds himself united to Christ by a lively faith and perseverance so Christ never withdrawes his presence from him nor the influence and assistance of his Spirit CHAP. IV. Vers. 1. SPirit that is to say The doctrine propounded under the name of inspiration of the holy Ghost or Doctor that shall say he hath any such revelations But trie namely by the rule of Gods word with all care and diligence see Iohn 5. 39. Acts 17. 11. Rev. 2. 2. V. 2. Every Spirit that is to say every Doctrine or Doctor Confesseth that retains the pure faith and profession of Christs office and person which is particularly spoken in regard of certain hereticks which were sprung up even in those dayes V. 3. Is it insomuch as Christs person was already contradicted by those hereticks as the chief Antichrist was to fight against and usurpe his kingdom and domination V. 4. Of God regenerate and guided by his Spirit Have overcome ye have withstood those Doctors endeavours and actions and have persevered in faith and have convinced and confuted them Greater is he namely the Spirit of God which dwelleth and reigneth in you is more powerfull then the Devils spirit which worketh in the world John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12. V. 5. They as these hereticks are altogether sensuall and worldly without any lively light or Spirit of God 1 Cor. 2. 14. such is their doctrine also And the world namely sensuall men that are like unto them John 15. 19. and 17. 14. V. 6. We are we Apostles are indeed sent by God and instructed and directed by his Spirit and all our doctrines and motions proceed from him That knoweth that is truly enlightned by him in faith and sound judgement in spirituall things see 1 Corinth 14. 37. 2 Cor. 10. 7. Hereby namely by holding with Apostolicall Doctrine for the holy Ghost never varieth but is the same and alwayes agreeth in one thing and hee himself hath given that Doctrine for an everlasting rule to discerne true inspirations from false ones see Isa. 8. 20. V. 7. Is of God is a true and proper vertue belonging to all those that are regenerate and governed by the Spirit That liveth namely in God and according to God Is born that is to say doth shew himself truly to be such by proper perpetuall and infallible effects V. 8. Knoweth not namely that true and lively knowledge which transformeth a man into his image 2 Cor. 3. 18. Is love namely a God highly and infinitely loving and bounteous especially towards his elect and beleevers V. 10. Herein Gods love consists not in that we having loved him first hee hath enterchangeably loved us again with the like love but in that he hath prevented us with his love when we were his enemies V. 12. No man though God be invisible and incomprehensible to man in this life yet is he present and united with his beleevers by means of the Spirit of love which he granteth them whereby he brings forth in them the Soveraigne effect of his love which is to transform them to his own image vers 17. V. 14. And we have this depends upon vers 6. The meaning is we Apostles are faithfull witnesses of this fundamentall truth for wee speak as by sight namely by an undoubted certainty of Gods Spirit in spirituall things And by corporall sight in such things as could be apprehended by the senses having seen Christ in the flesh conversed with him seen his works
and heard his doctrine see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11. V. 15. Shall confesse with his mouth beleeving it verily in his heart Romans 10. 9. That Iesus under this head of Christian faith which was contrary to the heresics of those dayes are comprehended all the rest which are inseparable in their own nature for if he be the Son of God all his Doctrine is everlasting truth V. 16. And we namely we Apostles have not onely been enlightned in the foresaid knowledge but likewise have by faith received a lively feeling of Gods grace towards us which is firme and perpetuall through the gift of love created in us and therefore we exhort all beleevers to faith and love vers 6 7. V. 17. Made perfect it is to come to its height of perfection seeing we receive not onely the effects but also a lively impression and likenesse of it That we may that is to say which is a most certaine and sensible proofe unto us of Gods grace and of the liuely application of it whereby our consciences are emboldned against the terrors of the judgement to come Matth. 25. 35. As he is namely in holinesse and righteousnesse love c. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4. V. 18. No feare namely no terrible feare of an unavoydable evill which causeth trouble of the mind and weakning of the strength Perfect love namely true lively and sincere love which hath all its essentiall parts towards God and men 1 Joh 3. 18 19. Casteth out that is to say it is towards God not for feare of his terrible Majesty and judgement but through a sweet humble and reverend apprehension of his grace and goodnesse by which he hath made and declared himselfe most loving to the soule whereby is ingendered hope and confidence As likewise love towards ones neighbour doth confirme the heart in the certainty of Gods love it being the worke of the Holy Ghost and the holy Ghost the Seale of Grace see 2 Tim. 1. 7. Hath torment and love contrariwise is nothing but joy comfort and mildnesse V 19. Because he because he by his love hath not onely bound and induced us to love him for love bringeth forth love but hath also given us the power and facultie to doe it enlighten our minds in the lively knowledge of him and moving our hearts to love him V. 20. He is a lyer because these two commandements are inseparable Matth. 22. 38 39. and the brother is the Sonne of God bearing the Fathers Image 1 Pet. 5. 1. and the true love of God consists in obeying him John 14. 21. 1 John 5. 3. Whâ—râ— he hath he hath a relation to that love springeth from the sight and knowledge The meaning is if man by the sences which doe apprehend the communion and similitude of nature and any thing that is good and comely in another man is not moved to love him it is impossible that he should be moved to love God who is invisible and incomprehensible seeing he hath no naturall love and so long as he is such he is not capable of supernaturall love which the Holy Ghost inserts in the other as in his owne subject and vessell and by it sanctifies and sublimes it see 1 Tim. 5. 8. CHAP. V. Vers. 1. BEleeveth with a true and firme assent and with a lively application to himselfe That Jesus under this is comprehended the whole substance of Christian Religion Every one that whosoever truely loves the father loves the children likewise for love of the father whose they are and who is by them and in them represented V. 2. That we love namely that the love of our neighbour is true and holy in us and that it is regulated as it ought to be When we namely when our conscience witnesseth unto us that we love God above all things and then our neighbours under him in him and for the love of him V. 3. Are not because that the Holy Ghost gives beleevers the power and will to execute them and to overcome all oppositions of the flesh Rom 8. 2 4. Phil. 2. 12 13. V. 4. The World namely all the temptations assaults and deceipts of the divell working in the world by his instruments The victory namely the onely meanes by which we have already obtained the beginning and chiefe part of the victory against the divell and his kingdome and by which also we are assured to overcome the residue Our faith by which we apprehend and apply unto our selves the victory of Christ our head Iohn 16. 33. 1 Cor. 15. 57. Rev. 12. 11. and by which also he works in us and beats down the divell under our feet Rom. 16. 20. 1 Pet. 5. 9. V. 6. That came who being true glorious God in Heaven hath taken upon him humane nature on earth to bring these two benefits to men namely satisfaction for sinne by his death to disannull the guilt and curse of it which is meant by the name of blood And next of purification from the inward corruption by the spirit of sanctification which is meant by water Not by water that is to say it was convenient that before he sanctified man in himselfe he should justifie him before God for God doth not give his Spirit of grace but onely to those whom he hath received into grace by meanes of the satisfaction and reconciliation made by Christ. That beareth outwardly by the word and inwardly in the heart of every beleever Because the the Holy Ghost alone doth this because that he onely is able and sufficient to doe it being he is the Spirit of truth and witnesse by sight and who is of a most intimate communion in Gods secrets Iohn 14 17. 1â— 26. 16. 13. 1 Cor. 〈◊〉 10 11. V. 7. That beare witnesse of the same truth by glorious effects proper to each of the three persons of the holy Trinity See Iohn 5. 32. 8. 18. Are one namely in essence and most perfect union of operation especially in regard of this witnessing V. 8. And there are three there are likewise three things which confirme this truth in the heart of be leevers in this world spoken of vers 6. namely the presence and effects of the Holy Ghost in them in life strength and light c. Secondly the lively feeling of the continuall forgivenesse of their sins see Heb. 11. 24. Thirdly the worke of their sanctification which continueth and goeth forward in them which benefits being all divine not brought forth by any humane art or industry doe testifie that all proceeds from Christs benefit and vertue Unlesse the Apostle would applie these three witnessings to the three persons of the Trinity The water that is to say the grace to the Father the blood that is to say the redemption to the Sonne the Spirit that is to say the light and spirituall vertue to the Holy Ghost In one namely to prove the
a happy period For the joy namely to obtaine in his human nature the Heavenly glory and happinesse to which according to Gods order and his vocation he could no otherwaies attaine but onely by his Crosse and sufferings Luke 24. 26. Phil. 2. 8. 9. 1 Pet 1. 11. V. 3. Him that namely what the height of his person is and what the greatnesse of his sufferings hath been comparing them to the meannesse of your condition and the smallnesse of your sufferings V. 4. Unto blood namely unto death and bodily punishments for the first persecutions of the Church did generally extend no further then to the taking away of their goods or in outrages and disgraces Heb. â—0 33. 34. Peradventure he hath a relation to the freeing of those Fencers which were not condemned to die in that action after that they had plaied so long upoÌ„ the stage as that they were come to the losse of blood Against sinne namely against sinners and unbeleevers and against the whole Kingdome of sinne which is the divels Kingdome Oâ— against your own corruption which the Lord would reform by his crosse and it continually spurns against it V. 7. If ye so the fault be not in you for want of faith and patience the afflictions on Gods side are but onely visitations for correction very well b 〈…〉 ing a father and saving to you V. 8. All are namely all Gods children at all times See Psal 73 14. 1 Pet. 5. 9. V. 9. Of Spirits namely who of himselfe and immediately hath created mans soule and given it to him Or the spirituall father who hath regenerated our soules to his owne image in Christ. And liveâ— that by our afflictions we may obtaine the fruit and reward of everlasting life V. 10. For a few namely for the daies of our infancie for which these corrections are onely fit He seemes to point at the shortnesse of the time of our afflictions during our minority in this world opposite to the full and ripe ago of eternity See 1 Cor. 13. 11. 2 Cor. 4. 17. V. 11. The peaceable namely a just reformation and instruction joyned with a spirituall repose of the soule opposite to all manner of trouble of the flesh in afflictions V. 12. Last up take heart and strength knees to runne and hands to fight vers 1. 4. See Iob 4 3. V. 13. Make straight make the way of the Gospel plaine and easie for you by your voluntary obedience and using of it overcomming all difficulties that you shall meet upon the way So he will have the believers strength to overcome the roughnesse of the way and not the nature of the way to be altered by reason of the Travellers weaknesse That which is lest those who have neglected to strengthen themselves in Christian vertues be not through Gods just punishment put out of the way into apostacie V. 15. Fail of See Heb. 4. 1. 6. 4. 10. â—6 Any root lest any grievous scandall of heresie or apostacie growing and spreading it selfe abroad like a venomous plant Trouble you like poyson that troubleth the bodies health V. 16. Prophane person or impure and polluted person And under this name are comprehended all those who for the pleasures of the flesh do renounce the heavenly blessing as Esau did V. 17. The blessing when he would have had the holy Seed and Covenant of Gods grace preserved and propagated in him and his posterity He was rejected his request was denied Isaac telling him that he was excluded from it by Gods decree Mal. 1. 2. He found he could not get Isaac to alter his resolution Or his repentance could not take place and was of none effect Sought it namely the blessing V. 18. For ye he confirmes the exhortation of vers 15 16. by the grace of God communicated in all abundance and vertue by the Gospell which cannot be rejected nor contemned without grievous sinne And likewise incites and binds men to fulfill the Evangelicall precepts and exhortations and also gives the means and power to do it Rom. 6. 14. And to extoll this grace he compares the covenant of the Law full of rigor threatnings and terrour as it was figured by the manner in which it was given with the spirituall and gracious covenant of the Gospell That might be touched namely Sinai an earthly mount which God had forbad to be touched Exod. 19. 12. opposite to the spirituall hill of Sion v. 22. Gal. 4. 24. V. 19. They that heard see the meaning of this upon Gal. 3. 19. 20. V. 20. They could not they were quite cast down at that God willing to make a covenant with them should keepe them farre off from him with such terrible threatnings untill such time as having offered Sacrifices and being sprinkled with the blood of the Covenant they were admitted to come to God Exod. 24. 6 8 9 10. To shew that not the Law of it selfe gives accesse to God but the propitiation in Christs blood onely v. 24. V. 21. Moses though he was a Mediator of this Covenant and a figure of Christ Gal. 3. 19. yet he testified that the confidence of his soule towards God was not grounded upon the Law but upon the blood of Christ shadowed by the blood of those beasts I exceedingly feare this is not set downe in Moses his History and we must suppose that the Apostle hath known it and spoken it by revelation V. 22. Ye are come by the Gospell ye have been called and by faith you have been received into the communion of the Christian Church figured by Jerusalem and by Mount Sion See Galat. 4. 26. Of Angels which are part of this body of the Church V. 23. To the generall namely to the universall Church represented by that generall assembly of the people when the Law was given And Church of namely to the true and spirituall communion with the ancient fathers whose names are written in the booke of life See Exod 32. 32. Phil. 4. 3. The Judge not onely the Law-giver as when he gave the Law but as absolute and soveraigne Judge to pardon and absolve whomsoever he pleaseth To the Spirits namely to the company of beleevers soules who have been justified and afterwards perfectly sanctified and glorified in Heaven V. 24. To the blood namely to the participation of Christs blood spilt for the purging of sins and wiâ—h which all beleevers have been besprinkled that is to say which is actually applied unto them by the gift of faith to ratifie the new Covenant as the ancient one was ratified by the sprinkling of the blood of Sacrifices Exod. 24. 8. That speaketh which as one should say presents it selfe before God not to desire vengeance of the murtherous Jewes as Abels blood did of Cain Gen. 4 10. but to obtaine favour and pardon for them see Heb. 10. 20. 1 John 5. 8. V. 25. Him that namely Christ who is exalted into Heaven from whence he gloriously speakes to men by his Spirit and
Word If they namely the Israelites who were pointed at vers 19. Him that namely the same Sonne of God in his owne person who by his power produced all those terrible effects when he gave his Law by Moses Acts 7. 38. According to others Moses see Heb. 10. 28. On earth namely in the aire neere the earth where he appeared Exod. 19. 18 20. which is also called Heaven Exod. 20. 22. Which by that as the Apostle speaketh here ought to be distinguished from the Heaven of glory V. 26. Shooke the by an earthquake when he gave the law Exod 19. 18. V. 27. This word the meaning is In that passage of Haggai is not meant a shaking of the creatures such a one as was at the time as the Law was given but an universall and finall change and annihilation of the state and form of all the creatures at Christs last appearing in judgement which shall be the accomplishment of his Kingdome described by Haggai As of things namely which as they have been created by God of a corruptible matter and nature so shall they also by him be brought to nothing Those things namely Christs Kingdome and the state of a blessed life which are immutable and everlasting things V. 28. Wherefore seeing that all earthly things must have an end let us with all our hearts forsake the world and by faith lay hold on Christs everlasting Kingdome and keep our selves in the fruition of Gods grace and of the gift of his Spirit to yeeld him the true spirituall service which is onely pleasing to him Heb. 13. 16. See 2 Pet. 3. 11. CHAP. XIII Vers. 2. TO entertaine strangers the Italian of Hospitality that is to say the readinesse and free will in entertaining of strangers Thereby the meaning is in this act of charity we ought not to respect the outward appearance of persons for oftentimes the worth lieth hidden as Christ himselfe is included in his members Matth. 10. 40. 25. 35. And besides God honoureth and rewardeth this vertue sometimes sending such persons as are instruments of salvation and blessing to those that entertaine them as the Angels were to Abraham and to Lot see 1 Kings 17. 9 17. 2 King 4. 8. 16. 35. V. 3 In the body that is to say members of the body of the Church which is the great foundation of Christian compassion Rom. 12. 15. 1 Cor. 12. 26. Or as being yet in this bodily life wherefore the same chances may befall you also V. 4. In all in all manner of persons of what quality soever they be Undefiled that is to say lawfull and holy not defiled with unchastenesse fornication and adultery V. 5. For he namely God V. 7. The end as they who having persevered in it to the end have died happily in the Lord with evident proofes of his grace and favour V. 8. Jesus Christ this may depend from the former verse in this sence Since Christs grace and power is alwaies the same without any change or diminution it shall produce the same effects in you as in them Or it may have a relation to the following verse in this sence Seeing that Christ who is the onely object of faith never changeth his nature nor quality in his Person Doctrine Office c. our faith in him must likewise be firme and invariable V. 9. Strange as those Jewish doctrines were of which he speakes afterwards Is a good thing mans true salvation consists not in observing the difference of meats after the Mosaick manner but in that the conscience should by faith repose all the confidence of its salvation in the grace of God V. 10. We have that is to say the Christian Church hath sacred goods and meats figured by those of the Sacrifices which were appointed for the Priests to which none are admitted and of which none are partakers but spirituall Christian Priests not the Jewish ones For as these anciently did not eate of the flesh of those sacrifices of which they carried the blood into the holy place and into the most holy place in the day of cleansing but burned them out of the Campe or out of the City So Christs blood being to be carried that is to say presented in Heaven â—e suffered death without the earthly Jerusalem and excludes from the fruition thereof all the Jewes who did cleave unto the Law and to the righteousnesse thereof Now all this is spoken by an allusion and a similitude and not in a proper sence V. 12. That he might sanctifie that is to say that he might purge them from their sinnes by the presenting of his blood before God in Heaven figured by the Sanctuary Suffered which is correspondent to the burning of the flesh of the aforesaid Sacrifices without the Camp Without the Gate namely without the gate of Jerusalem V. 13. Let us go forth let us voluntarily separate our selves from the carnall Jewes and let us with patience suffer our selves to be driven out of their communion seeing they have rejected Christ and driven him out of their City to put him to death and let us looke for him in Heaven where he is Bearing voluntarily partaking of the ignominious persecution which he hath suffered by the Jewes as the Christian Hebrews were likewise afflicted by their owne Nation 1 Thes. 2. 14. Heb. 10. 33. His reproach see Heb. 11. 26. V. 14. For here are we because that this earthly Ierusalem and this carnall Jewish Nation is not our City Countrey nor true place of freedome but the heavenly one V. 15. Let us offer as anciently after the day of cleansings the people might offer their Sacrifices for the whole yeere with assurance that they should be acceptable to God So now Christ hath performed the great and everlasting cleansing let us offer to God the Sacrifices of praise and wel-doing by Christ our high Priest who doth present them and make them acceptable to him by his intercession Of praise that is to say of continuall celebration and thankesgiving figured by the Sacrifices of praise under the Law The fruit in Hosea it is the calves for the words of fruit and calves are of great affinity in the Hebrew But it should seem the Apostle hath followed the Greeke translation which hath it fruits to shew that these were no longer expiatory Sacrifices which required the spilling of blood But Sacrifices of thankesgiving which might be of the fruits of the earth Giving thanks the Italian confessing that is to say celebrating and magnifying V. 17. That have the rule namely the pastors of the Churchâ— Not with griefe the Italian sighing that is to say with griefe for your disobedience V. 18. For we for you ought not to abhorre our imprisonment as that of a malefactor or guilty man but hold it as a persecution of a true and faithfull pastor In all things or among all men V. 19. Restored to you being freed from mine imprisonment See Philem. 22. V. 20. That brought againe the meaning
servants see Heb. 10. 29. V. 2. Their pernicious waies the Italian their lasciviousnesse namely their false doctrines and evill examples which loosen the reines to all manner of licentiousnesse of the flesh under the pretence of Christian libety v. 18. Jude 4. Others their perditions that is to say their pestilent doctrines The way namely the profession of the Gospell shall be exposed to shame and to the reproaches of the adversaries see Acts 19. 9 23. V. 3. Through covetousnesse namely under a faigned kind of speech framed to a shew of piety mildnesse and charity they shall endeavour to lay hold on your goods with the ruine of your soules V. 4. Cast them downe the Italian abissed them that is to say having first driven them out of their heavenly habitation into the lowermost parts of the world he keepes them there like prisoners chained up in horrible darknesse without any light of grace joy and happinesse untill that they be at the last day driven into everlasting torments see Matth. 8. 19. Luke 8. 31. Ephes. 6. 12 V. 5. A preacher namely who whiles he was preparing the Arke exhorted and admonished the world to turne to the Lord and desire a free forgivenesse of their sinnes through faith in the promised Messias which was the true righteousnesse by faith by which himselfe was righteousnesse Heb. 11. 7. V. 9. Knoweth how to deliver that is to say shall indeed deliver Out of temptation namely out of all calamities troubles and dangers by which he trieth those that are his Jam. 1. 2. Rev. 3. 10. V. 10. After the flying out into a liberty of committing fornication and all manner of lust as those libertine hereticks which did arise in those daies both did and taught of which heretickes Jude also speakes Government as well the publique government of Magistrates as the private government of Masters as a thing unfitting to be enduced by beleevers who are the children of God guided by his Spirit and by himselfe freed from the Law So did those false Doctors turne spirituall liberty which consisted in the free and willing doing of such things as one ought to doe into a licentiousnesse of doing whatsoever they would without any respect of honesty or regard of government V. 11. Whereas this is spoken because that though the Angels were Gods Ministers on earth to withstand the rage of evill Princes and to execute Gods judgements upon them and be also as Gods assistants and messengers Dan. 4. 13. 17. Zech. 1. 10 11. Yet we never find in Scripture that they did raile against powers or offer them any injury but did still with all respect leave the judging of their actions to God Greater in the excellency of their nature and height of their office above all the Potentates of the Earth Rayling accusation that is to say injurious which is undecent for any grave and holy action of justice which is by such excesses prophaned V. 12. Made to be taken whose ordinary end is to be taken and slaine by Huntsmen Which these false Doctors are like as well in their bruitish sensuality as in their unbridled licenciousnesse and in their unfortunate end Of the things that is to say they take liberty to speake evill of and defame such things as they have neither knowledge nor understanding in especially your unbeleeving Princes and Magistrates being not able to discerne how that in their office they may be Gods Ministers though in their persons and abuse of their offices they be his enemies Corruption namely in their wicked and abominable life and conversation V. 13. That count it that doe put their chiefe good and delight in pleasures of the flesh Spots of the Church and of holy assemblies in the communion of which they professe themselves to be Sporting themselves working in such sort by their frauds and deceipst that they through your bounties doe get meanes to live deliciously being called to your feasts and sitting there in the chiefe seats While they especially in the ordinary feasts of charity called Agape see 1 Cor. 11. 20 21. Jude 12. V. 14. Having shewing by their lascivious looks their inward burning lust That cannot who doe not onely commit some sinfull act through weaknesse or inconsideratenesse but have gotten a habit and make an ordinary practice of it Beguiling drawing people that are not well grounded in faith and piety to be companions in their misdeeds and to assent unto their doctrines With covetous to use all the snares and deceipts of covetousnesse for to gaine wealth V. 16. The madnesse through which blinded with madnesse he did strive to goe on against the will of God but by the miracle of the Asses speaking his presumption was abated and confounded Of the Prophet that is to say of the Soothsayer Num. 23. 23. or he is called a Prophet because sometimes he had true divine revelations Num. 22. 20 38. 23. 5. 24. 2. V. 17. Wels that is so say men who in truth and substance have nothing of that whereof they beare the name and likenesse Carried with there being certaine clouds which yeeld no raine but onely bring forth tempests and stormes So these men carried by the divell and by their owne passions doe not inspire the Church with any pure and saving doctrine but disturbe it with schismes partialities and heresies The midst namely the horror of internall punishments which are opposite to the glorious light in which the Lord dwelleth and of which he makes all those that are his partakers V. 18. When they speake using a lofty and proud kind of stile in their manner of teaching which is neverthelesse voyd of truth and of any vertue of Gods Spirit Through the lusts which they suffer to be committed under the shadow of Christian liberty Those that were namely your novice Christians who were as yet weake in knowledge faith and practice Cleane escaped the Italian a little escaped other coppies have it those which were really and truely c. That is to say true beleevers who may be shaken by such temptations but not over-throwne Or those who by professing the Gospell had taken the true way of saving themselves from the perdition of the world V. 19. Is he brought for according to the ancient custome prisoners in the warres were the Conquerours slaves V. 20. For if after he proves that those who after they have received the light of the Gospell doe againe fall into the former state of sinne are slaves to the divell and sinne without any redemption like unto prisoners taken in the warres because that by the said light and faith they have in some manner and for a time fought against the divell and have at last been overcome by him whereby he hath for ever possessed himselfe of them Matth. 12. 43. whereas they who are under the divels peaceable and quiet possession without any opposition of Gods Spirit and being out of Gods Church Matth. 12. 29. may be delivered from it V. 21. The way namely
the doctrine and religion which teacheth true holinesse and righteousnesse pleasing to God according to which man ought to lead his life CHAP. III. Vers. 4. THe promise that is to say the effect and accomplishment of it V. 5. Willingly that is to say though they be sufficiently instructed by the holy Scripture yet either through neglect of thinking well upon it or through malicious extinguishing of this light they have no lively apprehension or doe utterly cast off the remembrance of it Were of old the Italian were made of old and consequently may be overthrown as God gave a proof and essay thereof in the destruction of the primitive world by the floud Out of the water for the Scripture placeth the deep of waters under the earth and the sea and rivers about it V. 6. Whereby namely by the waters under and about the earth Gen. 7. 11. V. 7. Which are now that is to say the world in its elementary parts high and low in the state which they have been in since the floud to shew by the comparison of these two worlds that the change which shall be made in this last world by fire shall be onely in the forme and qualities and not in the substance as it was in the first by the water V. 8. One day that God everlasting doth not judge of the lastingnesse of time after the same manner as men do who measuring it by division and succession of small parcels and besides referring it unto their own being and lasting do finde the termes of it to be very long whereas God comprehending all ages gathered together in the indivisible point of his eternitie and comparing it thereunto makes no distinction therein of short or long V. 9. Long suffering that is to say if there be any manner of sslacknesse in his comming as the flesh falsly conceiveth that is not through forgetfulnesse or slownesse but through long-suffering to give his elect time to be converted and so to make up the number and likewise to make the wicked inexcusable That any namely of us or of the elect who are his as we are V. 10. Shall melt not to be brought to nothing but to be changed in forme and qualitie see Job 14. 12. V. 11. Seeing then that is to say as well for fear of that terrible ruine of the present world as for desire of everlasting happinesse in the new world and through an holy disdain and contempt of the vanity of the present state of it which ought to be changed in this manner V. 12. Looking for that is to say persevering in patience untill the time which the Lord hath prefixed Hasting unto that is to say advancing your selves through a fervent zeal and desire in the course of your heavenly vocation to attain unto the perfection which shall then be Phil. 3. 11 12. V. 13. Wherein in which state of the world sin and the kingdom of it shall be altogether brought to nothing to give place unto the perfect righteousnesse which shall then be in the whole body of the Church Or into which new Heavens none shall come but onely true beleevers justified by Christs blood and sanctified by his Spirit Revel 21. 27. 22. 14 15. V. 15. Salvation that is to say a saving thing for you and for the whole Church Rom. 2. 4. Hath written unto you some thinke he meanes Saint Pauls Epistle written to the Hebrewes ⧠THE FIRST EPISTLE generall of St. JOHN the Apostle ARGUMENT THis Epistle containeth three principall parts dispersed up and downe in the Epistle without any speciall distinction or order The first of doctrine of the holy Trinity of Christs Person and of his Office of the benefit of redemption regeneration and glorification of beleevers and of the gift of the Holy Ghost and of his dwelling in them and of his power in enlightning their understandings encouraging their hearts and sanctifying them to newnesse of life and of faith and of calling upon God and of his love towards beleevers and of beleevers towards him Of the nature fruit and end of good workes Of the comming of Antichrist and of the sinne against the Holy Ghost The second is of exhortation to holinesse purenesse and obedience and especially to true brotherly charity The third is of admonition to beware of seducers back-sliders hereticks and Antichrists whom the Apostle biddeth them to discerne with great care by the light of the Holy Ghost and by the rule of Gods Word guarding and strengthning beleevers against the scandal and danger of such plagues CHAP. I. Vers. 1. WHich was namely the Sonne of God true everlasting God John 1. 1. who also hath taken human nature in which he hath manifested himselfe he is the subject of our preaching Which we have heard of whom we have been fully certified by all manner of proofes of sence of reason and of Gods Spirit Luke 1. 2. 2 Pet. 1. 16. Our hands a figurative speech the handling being done by an immediate application of the Organ to the object is the most certaine of all the sences Luke 24. 39. John 20. 25. Of the Word namely of the Sonne of God Iohn 1. 1. who hath not onely life in himselfe but is likewise the authour of life in men especially of the spirituall life John 1. 4. 5. 26. 1 John 5. 11. V. 2. For the life the Italian and the life namely he that is the onely spring and dispenser of life Was manifested namely in the flesh and the assumption of humane nature John 1. 14. 1 Tim. 3. 16. V. 3. May have fellowship or be by true faith united to the Church and Christ its head to be partakers of his goods and life and are by him perfectly united with God Iohn 17. 21. V. 4. That your joy that is to say that you may be the more confirmed in faith and by this meanes may have the fruition of that divine joy which consists in the feeling of Gods grace and in the comfort of the Spirit which may also increase in you untill it is come to its perfection 2 Iohn 12. V. 5. The message that is to say the summe of the Gospell consists in this that we have communion with the father that is to say that we are by him called to the participation of his grace life and glory which cannot be done but onely by meanes of regeneration to his likenesse in righteousnesse and glory No darknesse of ignorance error falshood and sinne V. 6. If we say this verse and those that follow are also concerning that message We lie because that the true union with God doth necessarily import a participation of his happinesse and likenesse of his vertues see 2 Cor. 3. 18. V. 7. He is in the he in his owne proper nature from everlasting possesseth the perfection of vertues which are meant by the light whereas beleevers doe but onely walke in the light that is to say they live and converse following that light of God which is