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
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
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
acknowledge Christ to bee the head and foundation of this covenant and by this meanes hope for the benefit thereof and especially the gift of the Spirit Shall call Namely by his Gospell So he doth restraine the Israelites to whom the promises are directed onely to those who by Gods gift beleeve in Christ. See Rom. 9. 8. Gal. 4 28. Ver. 40. Save your selves quickly joyne your selves to the Church withdrawing your selves from the corrupt societie of unbeleeving Iewes that you may not participate of their sinnes and plagues Rev. 18. 4. V. 41. Were added namely to the body of the Church V. 42. Doctrine in the hearing publike exercisâ—s and profession thereof Fellowship of holy assemblies and other sacred actions And generally in christian societie and all the duties thereof both spirituall and temporall In breaking a phrase taken from that which God did at his last Supper Matth. 26. 26. used to signifie the celebration of the holy Supper together with which in those dayes were made certaine feasts of Charity Sec Acts 20. 7 11. 1 Cor. 11. 21. 2 Pet. 2. 13. Iude 12. V. 43. Feare came they were all dismaied at this new and miraculous estate increase gifts miracles and power of the Church whereupon no man durst to molest or hinder them V. 44. Common this community was not of all the goods of all beleevers but of that part which every one would consecrate for the publick necessities or of thole of particular persons Acts 5. 4. and was used only in Ierusalem in those first beginnings And we doe not reade that it was made a president for other times and places V. 27. Asshould be according to the everlasting election Others those who saved themselves namely those who according to the exhortation of v. 40 did reduce themselves into the Church there to seek for their salvation CHAP. III. VER 1. THe ninth namely three a clock in the afternoone Of a prayer the Iewes having three houres in the day appointed for prayer Whereof see up on Psal. 55. 17. and of this ninth houre Acts 10. 3. 30. V. 2. Beautifull by v. 11. it appeares that it was the gate which was in the first Court towards the East where Solomons Porch was See upon Iohn 10. 23. V. 4. Looke on us a word which questionlesse was accompanied by some internall motion of the Holy Ghost to kindle in him some spark of 〈…〉 i th V. 6. In the name I speake by his authority and commission and by his power my word shall take effect V. 11. Held thanking them and witnessing his acknowledgement and affection The Porch which was at the comming in of the Easterne gate of the Temple where the greatest concourse of people was See Acts 5. 12. Ver. 13. Denied him that is to say you refused him for your King Iohn 18. 40. and 19. 14 15. V. 16. His Name that is to say he himselfe his power Through faith through the faith of us Apostles and of the lame man himselfe faith being a disposition and condition necessary in man for to have the work of God take effect in him See Phil. 3. 9. Which is by him which is his gift by his spirit Or which hath all its being and power from him who is the true object and foundation of it V. 17. Ye did it he speakes of the common sort of people for otherwise a great many had sinned against their owne conscience Ioh 7. 28. and 15. 22. And not altogether excusing their offence he doth notwithstanding give them hope of pardon which is altogether denied to those as reject or deâ—y Christ out of pure malice against the light and internall motion of the Spirit Matthew 12. 31. See 1 Tim. 1. 13. V. 19. When the times not that the remission of sinnes be put off till then but because it shall be publikely declared and shall bring forth its eternall effect of life and glory See upon Mat. 12. 32. Of refreshing a figurative terme taken from worke-men who in the evening doe retire into the shade and to rest after the labours and travails of this life Luke 16. 25. Revel 7. 15. 16. From the presence Namely that eternall happinesse being granted to all the elect by the full revelation of Gods face 1 Corin. 13. 12. 1 Ioh. 3. 2. V. 20. Shall send againe into the world to judgment to gather up all his Church into Heaven 〈◊〉 preached that is to say was set before you and p 〈…〉 as it were into your hands by the preaching of the Gospell V. 21. The Heaven his humane nature residing in heaven and no more upon earth Of re 〈…〉 Namely of the accomplishment of Christs Kingdome by which all the disorders and ruines which sinne hath brought into the world shall be repaired and restored See Rom. 8. 20. Since the the Greek after the age which may also be translated from ancient times V. 24. Of these days namely of the Messias his spirituall Kingdome and especiallie of the accomplishment of it in heaven V. 25. The children of the stock of the Patriaches their heires and fellowes of the covenant made with them for all their posterities V. 26. Sent him presented him for your salvation by the preaching of the Gospel To blesse you the Italian First to bless you be fore the Gentiles Mat. 10. 6. Act. 1. 8 and 13. 46. with that spirituall and heavenlie blessing which was promised to Abraham Christ being the holy seed which is the foundation and roote of that blessing which was to bee spread over all the earth Gâ—l 3. 9 14. CHAP. IV. VER 1. THe Captaine the Italian The chieâ—â— See of these chiefes or Captains of the Temple upon Luke 22. 4. The Sadduces whose sect emulating that of the Pharisees was so increased in dignitie that it was admitted into pâ—â—like judgements especially in criminall ones wherein they were exceeding severe whereas contrariwise the Pharisees were very clement and milde See Acts 5. 17. and 23. 6. V. 2. Through Jesus propounding him for a Soueralgne example Or by the power of Iesus and by whome as the head being rison againe all those that belieued in him should likewise rise againe 1 Cor. 15. 21. Or by his authoritie and command The Resurrection denied by the Sadduces Mat. 23. 6. V. 5. Scribes See upon Mat. 2 4. V. 10. By the Name by his power required by ouâ— prayer V. 12. None other any other person or power in all the world V. 17. In this name namely as for Christ preaching of his doctrine V. 20. We cannot neither in reason having Gods command for it nor in effect being driven thereunto by the Holy Ghost V. 22. Was above and therefore could himselfe testiâ—â—â— with that firmenesse as befitted his age and set forth all the circumstances thereof Or having beene so long in that misery hee was knowne by all â—en and they all did the more rejoyce at his being healed because hee had suffered for so long a time V. 27. A 〈…〉
10 11. 1 Tim. 1. 20. others understand it of the efficacy of the Apostolicall word in denouncing and sealing condemnation to the wicked and in imprinting a feeling thereof in their Consciences which was followed by notable judgments Acts 8. 20 21. and 24 25. 2 Cor. 13. 3. Ver. 4. The weapons namely the meanes which we employ in defending Gods cause and in fighting against Satan and his instruments Through God the Italian To God who is the great warrior that handleth them and the author of all strength and motion V. 5. Against the namely every thing that would hinder God from being knowne or worshipped and from raigning by his Gospell Bringing into captivitie keeping in Christs obedience by meanes of this terror all those over whom this power is exercised which are they that are within and not without the Church 1 Cor. 5. 12 13. V. 6. When your I do not as yet ordinarily make use of this power but use all meekenesse and clemency to establish the kingdome of Christ well amongst you which done all rebellious persons shall be used with all manner of rigor V. 7. Doe yee looke doe you judge of me and of the power of mine Apostleship by mine externall humble weake and vile condition Christs namely his Apostle guided by his spirit Of himselfe without any other notice given him hee may know the truth of mine Apostleship notwithstanding my poore externall condition 1 Iohn 4. 6. He speakes this to convince those false Apostles who did not acknowledge S. Paul for what he was and therfore shewed that they had not the spirit of Christ which judgeth of others by its own proper motions V. 8. For though Iam in such sort Christs Apostle that if I should extoll the power of mine office farre more than I have yet done ver 4. 5 6. I should doe it in all truth wiâ—hout any feare of being disproved for it For your destruction that is to say I will never use this power in any excessive severitie against you Seeing God gave it me chiefly for the salvation of the Church and the punishment of the wicked And so he heartneth beleevers against the terror of that Apostolicall power V. 9. Terrifie you by terribly representing this my power unto you in wrighting and not daring to use it when I am present V. 10. Say they he meanes some of his adversaries thâ—t talked in this kinde in prejudice of his Apostleship V. 12. For I may deale so with you because I am your Apostle without boasting falsly as those false Docters do We dare not an ironicall kind of speech Measuring themsâ—lves namely being full of pride and presumption of themselves without well examining and knowing themselves by comparing themselves to others Are not they discover their want of understanding V. 13. Will not boast namely of the power of mine Apostolicall office which though it were not limitted to any certaine places yet for order and peace sake every Apostle was contented to exercise it over the Churches which hee had founded himselfe According to God having assigned mee my part of labour in such and such places I may freely say that you are part of them and that therefore I have the right of an Apostle over you without â—tttributing any right unto my selfe over Churches founded by others V. 14. We stretch not I doe not usurpe not intrude upon other mens rights when I attribute unto my selfe this power over you as I should indeed doe if your Church were not of my founding Ver. 15. Not boasting not taking upon mee an universall authoritie over all Churches even over them that have beene founded by other Apostles Having hope I content my selfe with the honour of Apostleship which I have amongst those Churches it hath pleased God to found by me and especially yours which I hope will yeeld me that honour entire in good esteeme beliefe and obedience if that your faith now a little moved by false Apostles be reconfirmed V. 16. To preach that by the re-establishment of your Church I shall have meanes to passe on forward to preach the Gospell in other places and not meddle with any place where other Apostles have laboured already as God hath directed them V. 17. But he that in all this let every one beware of attributing any thing unto himselfe or to refer anything to himselfe And if God hath given any degree let us all acknowledge it to bee of his grace and let us use it to his glory and service V. 18. For not hee for all manner of glory out of GODS grace is vaine and false as not being approved by him who is the only Iudge of men And if it be grounded upon his grace it must be all yeelded unto him CHAP. XI VER 1. YOu could that you would suffer me to set forth mine owne praises without being offended therewith or contemning mee for a vaine glorious foole 2 Cor. 5. 13. seeing that I doe it out of necessitie to maintaine the authoritie of mine Apostleship 2 Corinthians 12. 6. yet howsoever you take it I will doe it chiefely for your good V. 2. For I am that which I doe is not through desire of glory for my selfe but for a jealous care of you that you may not be misled in your faith by the contempt which false Apostles lay upon my person and ministery Godly a holy jealousie according to God Or for Gods love and glory Gal. 4. 17 18. For I have he gives a reason for his jealousie and why he called it godly namely because he had bin as it were a meanes of their spirituall marriage with Christ by enterchangeable promises and bonds and therefore he endeavoured to have them on their side keepe spirituall puritie and chastitie that is to say a pure sincere faith Others translate it I have wedded you to a husband namely to Christ for to present a chaste Virgin unto him Ver. 3. Simplicitie namely the pure and sincere faith Ver. 4. For if the meaning is You know that there is but one Gospell one Christ and one spirit which you have learned beleeved and receaved by my ministery which in gifts light and power hath beene equall to that of other Apostles and therefore you have no reason to depart from me to goe after other Docters in hope of learning of them any other saving truth or more than you have learned of me He that he seemes to meane some one of the chiefe of those false Apostles as a Cor. 10. 10 Another Iesus namely if there could bee any other A condition altogether impossible and abominable even to thinke upon Gal. 1. 7 8. V. 5. Very chiefest there were some of the Apostles which were endowed with more eminent gifts then the rest though they were all equall in degree of office Vnlesse hee meanes the twelve in comparison of other inferiour Ministers who were also called Apostles Rom. 16. 7. 2 Cor. 8. 33. Gal. 1. 19. Phil. 2. 25. V. 6. Rude without any
bridle or mousâ—e for my mouth his meaning is I will bridle my inward motions and swellings so that my tongue shall not run out which is the first and suddenest budding of sin Iam. 3. 2. 3. is before me I will see him flourish and prosper abusing Gods patience with insolency and persecuting of the godly V. 2. Dumâ—â— to not murâ—â—ure nor withstand Gods providence from good namely from that which was lawfull and reasonable for mee to speake in my sufferances for defence of mine innocency which was to complaine unto God and desire justice at his hands V. 3. Was â—â—t seeing I could not evaporate my passion in words I doe inwardly boile through impatience V. 4. Make mee to know seeing mine afflictions are such that it seemes they can have no end but only with my life I pray thee let mee know the prefixed time of it that according to it I may provide my selfe with patience Or doe thou shorten it that I may not be quite overcome V. 5. Behold hee seemeth herein to correct his former wishes or desires as if hee said But why doe I thus grieve at the lastingnesse of my miseries seeing that mans life is so short cannot I comfort my selfe in the shortnesse of my life which will also shorten my miseries see 2 Cor. 4. 18. an hand breadth or foure fingers breadth which is one of the least geometricall measures at his best state the Italian though hee stand that is to say though hee be alive or in a prosperous and well settled state altogether vanity he is like an abbreviate or compound made of all that is brittle transitory and decaying in this world V. 6. Walketh the Italian goeth and commeth this vanity of man is not only discovered at his death which is so sudâ—en but in the whole course of his life also which is like unto a flying shaddow see 1 Cor. 7. 31. they are disquieted or tossed to and fro the Scripture often joyneth trouble and vanity together and also confounds the termes see Hos. 8. 7. an irrigular tossing to and fro being proper to light and empty bodies V. 7. And now Lord though I know very well by the discourse of reason that death will end my miseries yet that is not my true comfort which consists in nothing but only in thy grace and salvation V. 8. The foolish that is to say the worldly man who is preoccupated with false and erroneous opinions transported with vaine passions and drunken with his own prosperity see Psal. 14. 1. V. 9. I was dumbe the Italian I grow dumbe now that I have through faith set my soule in peace and leaving aside mine enemies who aâ—e but secondary causes of mine evills I am come up by vertue of thy spirit to thee who art the supreame cause I can voluntarily keep silence and have patience which before naturall reason could not induce mee to doe V. 11. For iniquity namely when corrections are sent by thee for an expresse punishment of sin either in fatherly severity to thy children or as a judge for a punishment to the wicked like a moth which is easily crushed and killed see Iob 27. 18. Psal. 58. 8. or by a secret kinde of consumption as a moth gnaweth or fretteth a garment and makes no noise see Ioh 13. 28. Isa. 50. 9. Hos. 5. 12. surely in the violent and fierce wrath of God mans vanity is plainly discovered which is not so well perceived in the slow and unperceivable decay of nature V. 12. A stranger I am to make but a short stay and abode in this life by thy sufferance therefore doe thou that art the everlasting Lord use that mercy towards mee which thou commandest to bee used towards strangers that are pious persons Or regard mee as a poore stranger who am come under thy roofe for protection as all I doe acknowledge my selfe to be in the same state of misery as all my predecessors were ond therefore I desire the same grace and favour as thy hands as they had before mee V. 13. Spare mee mitrigate the violence of mine affliction recover strength by faith in spirit that I may 〈…〉 ish my course and the good fight obtaining the victory through a happie death after which there is no more beginning againe be no more in regard of this life in which the fight continueth and is ended by death PSAL. XL. VER 1. I waited patiently the Italian I waited long Heb. in waiting I waited V. 2. Horrible pit that is to say out of horrible and unavoidable dangers and calamities Psal. 18. 16. and 69. 1. 2. a phrase taken from high falls of waters V. 3. A new song see Psal. 33. 3. and feare shall by these wonders bee brought to an humble reverence and worship of God and to trust in his gooâ—nâ—sse V. 4. Respecteth not doth not stay to build his hopes and enterprises upon the Kings and Princes of the world Psa. 62. 10. 118. 8. 146. 3. nor upon any meanes or assistauce of prophane and idolatrous men Others he turneth not afâ—er those c. doth not imitate those who trust in their own powers or deceitfull wisdomes which are the two kinds of carnall confidence which are blamefull V. 5. Thy thoughts no man can iustly acknowledge nor yeeld thee sufficient thanks for the singular acts of thy providence which are infinite in number and surpassing in greatnesse All that can be said or known is but only in part and in generall V. 6. Thou didest not for all these kindnesses thou desirest no other sacrifice but the true and spirituall sacrifice of new obedience and thanks-giving without which and in respect of which all externall sacrifices are of no esteeme in thy sight Heb. 10. 5. this hath a relation to the abolishment of the sacrifices of the law by Christ either by allusion or by the declaration of some secret meaning revealed to the Apostle by the spirit hast thou opened the Italian hast thou boared by thy spirit thou hast opened my heart and mine understanding to make mee know love and desire thy law see Isa. 35. 5. Acts 16. 1â— Some think David had a relation to the law Exod. 21. 6. to boare or pierce his care who voluntarily did yeeld himselfe to perpetuall bondage and that the meaning is I of mine own accord have dedreated my seâ—fe to be thy servant and thou hast accepted of mee V. 7. Then said I namely after thou hadst disposed mee to thy obedienâ—e Ioe I come I answer to thy call and obey thy command I am ready to doe what thou pleasest this is also some intimation of Christs comming in the flesh in the volume Heb. in the roll according to the manner of ancient writing upon great long peeces of paper which were afterwards rolled up upon a little stick see Isa 34. 4. Ezec. 2. 9. it is written I doe submit my selfe to the obedience of thy law as if it were written particularly for mee Or to mee only and
execute his will the Apostle Heb. 1. 7. gathereth out of this comparison that Angels are but creatures and ministring spirits V. 5. Laid the foundations the Italian founded the earth upon her bases figurative termes for the earth hath no other foundation but only its proper weight by meanes of which it remaines immoveable in the center of the universe Iob 26. 7. V. 6. Thou coveredst it according to some in the first creation but it is most likely that this is meant by the generall deluge Gen. 7. 19. for it is not likely that in the masse of the first creation there were hils and valleys ready framed V. 8. By the valleys hee calleth all channels beds of rivers and other hollow places wherein waters are gathered by this name V. 10. Into the valleyes hee causeth them to rise above the earth out of the great abisse through certaine issues or vents by some kinde of subterraneall boyling V. 13. The fruit namely with the benefit of the raine dew c. which thou bringest forth V. 15. His face according to the custome of those times and places which was to annoint the face with sweet smelling oyles upon occasions of feasts or of rejoycing V. 16. Of the Lord namely that grow of themselves without any help of man through Gods onely will Others believe that this addition was given them for nothing but onely to describe the heigth of these kinds of plants as Psal. 80. 10. Are full of sap the Italian are satisfied therewith namely with those raines ver 13. V. 19. For seasons namely to distinguish the months whereby are set forth the seasons of naturall things and the times set down for sacred and civil affaires Knoweth he never misses comming to the end of his compasse which he altereth every day Job 38. 12. 19. V. 21. And seek the Italian aske a figurative terme to signifie that as the roating of those beasts is a naturall signe that they want food so God the author of nature and generall provider for all things answereth them as Iob 39. 3. V. 24. How manifold the Italian how great either in greatnesse or number V. 25. Creeping namely beasts that move not with their bodies upright upon their legs but that creep along upon the ground or glide in the water see Gen. 1. 20. V. 26. Leviathan a generall name for all great sea-fishes V. 27. Wait the Italian hope by a secret instinct of nature without discourse or understanding V. 29. Hidest that is to say thou takest away and keepest back thy vertue To their dust into the earth from whence they were taken and framed Gen. 1. 24. though the name of earth may be taken for all other elements see upon Gen. 2. 7. V. 30. Thy Spirit namely that quickning power which preserveth all those things which are created in their being and it is an effect proper to the holy Ghosts person Created that is to say put into new life and vigour V. 31. Shall rejoyce let his works be acceptable unto him seeing them employed to his glory and service and not to sinne through the malice of man and let him thereby bee moved to blesse and preserve them see Gen. 1. 4. 31. V. 35. The Sinners namely the wicked which divert Gods love from his creatures which they most wickedly abuse and who doe not acknowledge nor worship the soveraign Majesty of this great Creator and Governour of the world Prayse yee the Lord the Italian Hallujah an Hebrew word which signifieth praise the Lord and hath been retained in the Christian Church as well as many other words Rev. 19. 1. 3. PSAL. CV GLory yee let all your honour and glory be in him who is and calleth himselfe your God and honoureth you with the title of his people That seek that doe fervently desire his grace and study to preserve it and to bring themselves further and further into it at the last to come into his sight and presence for ever and to be perfectly joyned to him in his Kingdome V. 4. His strength namely his glory whereof the Ark was a sign and pledge and therefore is called the Ark of Gods strength 2 Chron. 6. 41. Psal 132. 8. V. 5. The judgements that is to say his Lawes and statutes or sentences pronounced against the wicked and put in execution by his Almighty word V. 8. He commanded which hee appointed by his Soveraigne and irrevocable decree V. 11. The lot Hebrew the cord an instrument which was used in the dividing of lands see Psal. 16. 6. V. 15. Annointed that is to say sacred persons seeing oile was emplyed anciently in consecrations though wee doe not read that this ceremony was really used in the Patriarchs persons V. 19. His word came which was revealed to Ioseph in dreames The word namely Gods providence and appointment V. 23. Of Ham see Psal. 78. 51. V. 24. Stronger namely in numerous issue V. 25. He turned he suffered envie false feare and other evill affections to induce the Aegyptians to hate the people as much as before they had loved them Now the evill work is attributed to God not because hee is authour of it which were as abominable to think as it is impossible to bee but because hee not restraining the the malice of man and suffering the divell to tempt him with strong objects occasions and provocations it must needs produce its proper effects which God would have to fall out so for some good end though hee reprove the wickednesse and perversnesse of it V. 27. They namely Moses and Aron Psal 99. 6. V. 36. The chiefe namely the first-borne Gen. 49. 3. Psal. 78. 51. V. 37. Feeble person they were all lusty and healthfull which was opposite to the Egyptians last plague Exod. 11. 7. V. 41. They ran the Italian brooks ran see upon Psal. 78. 16. PSAL. CVI. VER 2 THe mighty acts his high and powerfull acts V. 7. The red Sea it seemeth hee meanes that even when they were come in the very place where the sea did runne walking over dry land they did still continue their murmuring and rebellions V. 8. For his name sake not regarding them but of his own meere free-will to performe his will and promises and by this meanes to maintaine his glory and make it to shine V. 13. They waited not they did not submit through faith humility and patience unto Gods providence to expect the accomplishment of their deliverance at his appointed time see Psal. 78 41. V. 15. But sent taking away his blessing from this food they were not nourished nor fed thereby but it brought leanenesse and distastefulnesse with it an infirmity which often comes from fulnesse whence proceeds that loathing which the Lord hath threatned them with Num. 11. 20. V. 16. The Saint whose person was consecrated to be the Lords Priest V. 20. Their glory namely their glorious God Ier. 2. 11. who did also clothe them with glory by his presence vertue and benefits which they lost by
of the flesh but view mine inward spirituall beauty with the eyes of the Spirit Psal. 45. 13. which beauty consists in the purity of the soule through the remission of sinnes the renewment of regeneration and by the ornaments of the gifts of the Spirit Ephes. 5. 26. 27. O daughters The Church directs her speech to the particular elect the children of the spirituall Jerusalem Gal. 3. 26. Rev. 3. 12. The tents Which on the outside were of poore and base stuffe but withinside were richly adorned and full of treasure Of Kedar namely the Arabians who dwelt in tents yet were very rich and glorious Isay 21. 16. V. 6. The sonne That is to say God from above hath as it were burnt and scorched me up with afflictions and troubles Mothers children here on earth worldly men that are of the same humane race as I am being vexed at my profession and my separation from them have set upon me and persecuted mee Were angry They have contended with me They made me They have set me to laboursome and unfitting worke to serve mine enemies which hath drawne me away from the care of my selfe who am the Lods vineyard and kept me from the governement and care of particular Churches which was committed to me V. 7. Tell me being weary of the troubles which I undergoe in this world my recourse is to thee O Christ who art the soveraigne shepheard to have thee bring me to the enjoyment of thy heavenly glory where in the high and firme point of the eternall day of thy happinesse thou thy selfe immediately feedest thine elect with the full communication of thy goods and grantest them rest from all their labours Rev. 7. 15 16 17. For why Were it sitting that I should corrupt my selfe here in the world by reason of thy being too long from me or that the world should take me to be a poore vagabond creature whom thou hadst forsaken Because that the fashion of unchaste women was to be in the fields covered over with vailes Gen. 38. 14. The flockes Amongst other nations who vaunt themselves saying they enjoy the presence of their Gods termed though falsely heads of nations deliverers and guardians of men which thou indeed and truly art See Isay 53. 12. V. 8. If thou The bridegroome shewes himselfe according to his brides desire and tels her that she must understand that the onely way to come to his everlasting rest is to come out of the world in heart and affection imitating the Churches example in all ages And â—eed Whilest thou art in this world employ thy selfe in the worke of the ministery and the gathering together of the Saints And never doe thou stray from the example of those great shepheards namely the Prophets first and then the Apostles See Eccl. 12. 13. V. 9. Compared thee That is to say in the course of thy heavenly vocation my Spirit shall carry thee with untired swiftnesse like unto the swiftnesse of Pharaoh King of Egypts Chariot-Horses the horses of that countrey being very famous for their goodnesse 1 Kings 10. 28. Isay 31. 3. See Canticles 6. 12. Isay 40. 31. And in this booke in praysing of the Church he often joyneth strength with beauty Canticles 4. 4. and 6. 4. 10. and 7. 4. V. 10. Thy cheekes Thy face is faire not so much by reason of thy naturall gifts as by reason of the ornaments of my grace and Spirit Cant. 4. 9. and 7. 1. which I will still increase in thee untill such time as I doe crowne them in the eternall life V. 12. While the King this is the bride who saith that whilest Christ is in heaven enjoying eternall pleasures Isay 53. 11. she endeavours to present unto him the exercise and practice of her vertues and especially the pure preaching of his Gospell 2 Cor. 2. 15. Which are like sweet odours wherein he delighteth See Luke 7. 38. John 12. 3. V. 13. My well beloved All these sweet smelling odours of good workes proceed onely from Christ who dwelleth and reigneth in my heart by his Spirit V. 14. Camphirâ— the Italian Cypresse A rare plant like to the Woodbine which bringeth forth a white flowre in very sweet clusters and groweth onely in the land of Jurie or as some say in Egypt see Cant. 4. 13. Of Engedi A pleasant place in the land belonging to the Tribe of Judah Iosh. 15. 6â— V. 15. Behold thou art This is the bridegroome Doves eyes The sight of thy faith wherewith thou doest contemplate in Spirit is sweet amiable simple and chaste V. 16. Behold This is the Bride Pleasant Faire of a sweet and pleasing beauty not terrible nor majesticall Our bed I have prepared thee an habitation in my heart full of joy and feasting Like unto a bridall-bed decked with garlands and greene boughes In middest of the assembly of the faithfull as in a palace built with precious stuffe V. 17. Of fiâ—re the Italian Cypresse the Hebr. signifieth a particular kind of cypresse which spreadeth the boughs abroad contrary to your ordinary cypresses and smells very sweet and yieldeth very exquisite Timber and is not to be found but onely in the Levant or Easterne Countries in Latine is called Bruca a name very neare the Hebrew name CHAP. II. VERS 1. I Am This is the bride-groom as if he should say as I am perfect in beauty and holinesse represented by these flowers so have I made my Church like me by my sanctifying spirit 1 John 4. 17. Sharon A most fruitfull and pleasant plaine Isaiah chap. 35. vers 〈◊〉 V. 2. Among the Namely amongst all other Nations and Assemblies which in their owne naturall corruption are but like thornes and barren and hurtfull plants which are destinated to the fire V. 3. As the Apple-tree This is the Bride The sonnes Namely amongst the other heads or false gods of prophane nations I sate downe The Italian I have desired to be under I receive a double benefit from Christ as from a faire and fruitfull tree for first he is my protection and safeguard especially against the heat of Gods wrath and secondly hee filleth mee with good things for the food of my soule V. 4 He brought me Hee hath brought me into the communion of himselfe and all the Saints where he unfoldeth and bestoweth upon his elect all manner of spirituall gifts Proverbs chapter 9. verse 〈◊〉 Matth. chap. 22. verse 〈◊〉 Who through faith are already in heaven enjoying the fulnesse thereof Matth. chap. 26. verse 29. Luke chapt 13. verse 29. and 22. 30 Rev. 19. 9. His Banner That is to say from heaven whither he is ascended for me he sheweth mee evident signes of his love to the end that I should alwayes look and goe towards him and that I should not goe astray in the world but retire and draw nigh unto him as souldiers doe unto their Banners V. 5 Stay me The Italian Coâ—fort me a figurative description of the fervent enterchangeable love of the Church which can
they shall persevere unto the end of their vocation to bear the true fruits of the spirit Psal 92. 14. for which they shall receive the reward of everlasting life V. 23. They shall not labour this reason hath a relation to vers 21. Trouble namely of children who by chance of war might be slain or taken prisoners Deut. 28. 41. Hos. 9. 12. or for whom the fathers may stand in continuall fear in the time of publike calamities With them the Italian addeth and they shall have their off-spring with them which is opposite to the carrying away of children from their pareâ—ts in the time of war V. 25. Dust that is to say He shall be held to his first condemnation which was to lick the dust Gen. 3. 14. without touching either plants or beasts a figure of the Devil whose power is limited within the world and the children thereof Ephes. 2. 2. and cannot exercise it to the ruine of Gods children who are citizens of Heaven Luke 10. 17 18. 1 John 5. 18. CHAP LXVI Vers. 1. WHere is the house as much as to say Thinke you then O carnall Jews to keep me shut up in your Temple so that I shall not bee able to part from thence for your sinnes V. 2. Mine hand I am the creator and consequently owner and possessor of all my creatures and therefore make no account of hypocrites offerings but doe respect the true repentance and humble faith and devotion of true beleevers V. 3. He that killeth that is to say All your ceremonies and sacrifices are abominable to me and as distastefull as offences by reason of your hypocrisie and internall impiety see Prov. 15. 8. and 21. 27. Isa. 1. 11. Have chosen seeing they have purposely given themselves to follow their owne senses and vicious inclinations forsaking my Law V. 4. I also I will use them according to their deeds see Levit. 26. 28. V. 5. Heare this speech is directed to the remainder of good beleeving Jews under the Gospel who were persecuted by their owne brethren for their faith in Christ 1 Thess. 2. 14. Said in a prophane kinde of scorn as if they did require of Christ some glorious signe of his deitie or making a mocke at those things which he foretold concerning his last comming in glory see Isa. 5. 19. 2 Pet. 3. 3 4. V. 6. A voice of a propheticall description of the last destruction of Jerusalem and the Temple by the Romanes V. 7. She brought forth namely the spirituall Jerusalem which is the Christian Church hath by her preaching in very small time converted an innumerable company of Gentiles to God in the place of the unbeleeving Jewes Of a man-childe namely good and bold Christians strong in faith figurative termes unlesse he means Christ himself who is formed by faith in every beleevers heart Galat. 4. 19. V. 9. Shall I bring that is to say this wonder ought to cease if ye consider mine infinite power whereof there appears small beams in the order of nature V. 11. That ye may suck that ye may be â—ursed and brought up in faith knowledge and other Christian vertues in the militant Church untill you attain to the glory of the triumphant Church in Heaven V. 12. Peace that is to say all manner of happinesse Ye shall be born upon like little tender babes by your mother the Church and by all those that shall be employed in her and your service V. 14. And your bones you shall be revived and strengthened where as before you were dead and like dry bones see Ezek. 27. 1 4 11. V. 15. The Lord will come this may be understood of Gods particular judgements but it is fully and principally meant of the last and generall judgement To render that is to say to pronounce the sentence and execute the condemnation upon the ungodly Rom. 2. 8. V. 17. They that under these idolatrous abominations wherewith the people defiled themselves in the dayes of Isaiah are comprehended all the unbeleeving Jews sinnes and their apostasie as Isaiah 65. 3 4. Behinde one tree the Italian after Ahad that is to say following the idolatry of Ahad which was a Syrian idol that represented the sunne Others expound it behinde Ahad that is to say behinde his Temple In the midst as who should say that do wash openly in all mens sight for your pagan superstitions were often times contrary to naturall honesty Swines slesh that is to say unclean things strictly forbidden in the Law Levit. 11. 7 29. Deutâ— 14. 8. V. 18. For I know seeing my people have defiled themselves to the uttermost I will shortly reprove them and call the Gentiles in their place to whom I will reveal my grace and glorious salvation acquired by the Messias see 2 Cor. 4. 6. V. 19. And I will set that is to say I will save those whom I have chosen amongst the Jews of which he had spoken vers 5. which shall be marked with my mark Ephes. 1. 13. 2 Tim. 2. 19. Rev. 7. 3. and amongst them will I chuse mine Apostles as mine Ambassadors who shall carry my banners that is to say the undoubted proofs of my Spirit Hebr. 2. 4. to go and preach my Gospel to the Gentiles Tarshish namely the great sea Pul is a nation towards the south Lud or Lidia towards the east Gen. 10. 22. Tubal towards the north Gen. 10. 2. and Javan that is to say Greece towards the west and by these is meant the whole world Seen my glory namely my glorious deliverance the revelation of my soveraign mercy the manifestation of my Kingdom in my Sons person and the destruction of all false gods V. 20. They shall bring that is to say they shall gather all the beleevers spirituall brothers to the true Israelites into the universall Church which is the heavenly Jerusalem the Lord lending all means and helps which shall be needfull for this conversion which means are here set down in figurative tearms For an offering see Rom. 15. 16. Phil. 2. 17. V. 21. Take of them I will even amongst the Gentiles chuse Ministers of my Gospel and Pastors of my Church V. 22. Remain that is to say the true beleevers begotten by the incorruptible seed of Gods Word in the Church shall for ever remain in my favour even as the glory and state of happinesse which I have prepared for them is also eternall V. 23. That from one the Italian that from new moon to new c. that is to say all Nations shall continually serve me in my Church in spirit and truth termes taken from the solemne and publike service which was yeelded to God on festivall dayes V. 24. And look upon they shall be spectators of my judgements upon the wicked and especially of the finall and universall judgement Their worm he calls the inward gnawing of the Conscience so accompanied with eternall torments ⧠THE BOOKE OF THE Prophet IEREMIAH ARGUMENT AS the Lord never failed in raising up of great
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
VER 3. OFt the Italian up to the elbow according to the Iewish custome by a scrupulous superstition Of the Elders namely of the governours of the Church or of their forefathers V. 9. Full well an ironicall kinde of speech V. 11. By whatsoever this is but only the beginning of the Pharisaicall law which ought to be supplied in this manner If any one have made any such oath he cannot break it though he should thereby faile in his duty towards father and mother See upon Mat. 15. 5. V. 19. Purgâ—ng that is to say leaving by this separation the nourishment of the body cleere from the dregs V. 22. Evil ' eye that is to say envie See Mat. 20. 15. Blasphemy or slander V. 24. Would have no man avoiding the vanity of applause and concourse And likewise because he was come thither onely for the good of this woman according to the motions of his Godhead V. 29. For this seeing thou hast that disposition which is appointed by God in a constant and persevering faith thou shalt receive the benefit which thou desirest V. 32. To put his hand which was an ordinary signe of the aâ—plication of Christs divine power V. 33. Put his fingers gestures and actions which he used at his pleasure to shew that he healed beyond all order of humane meanes by his almighty power V. 34. He sighed in signe of his servent charity and of his zeale in praying which he did as he was man and Mediator attributing the glory to God his father from the exercising and manifesting of which he abstained in the time of his humiliation See Iohn 11. 33. 38. V. 36. Charged them See upon Mat. 8. 4. CHAP. VIII VER 7. BLessed see upon Mat. 14. 19. V. 12. Sighed having compassion upon their obstinate incredulity See Luke 19 41. V. 15. Of Herod See upon Mat. 22. 16. V. 23. Had spit See upon Marke 7. 33. V. 25. He put not that the Lord who as he was true God could doe all things in a moment had any need to take time or to go severall times about his miracles but all this was done as he pleased to cause as it is likely his power to be the more distinctly knowne and also to instruct men in their degrees and progresses of their spirituall illumination to give God the glory wholly both for the beginnings and for the accomplishment V. 26. Nor tell it See upon Mat. 8. 4 V. 38. Shall be ashamed who by reason of the misery and reproach which accompanieth the Gospell will not make open profession thereof Or having done it draw back or fall away See Rom. 〈◊〉 16. 2 Cor. 42. 2 Tim. 1. 8. and 12. 2. In the glory See Mat. 16. 27. CHAP. IX VER 1. WJth power gloriously accompanied with the divine power of the H. Ghost to gaine the world and convert their hearts V. 12. Be set at nought this terme taken as it should seeme from Dan. 9. 26. signifieth the lowest degree of Christs humiliation Phil. 2. 7. V. 13. As it is written this hath a relation to Saint Iohn Baâ—tists comming which was foretold by the Prophets and not to his persecutions whereof we read nothing in them V. 16. With them meaning his Disciples who were in the same company V. 17. A dumbe spirit that is to say a spirit by whose meaâ—es my sonne is become dumbe V. 18 Teareth him he torments draweth awry stretcheth him as if he would tear him to peeces V. 20. Tare him See upon Mark. 1. 26. V. 2â— If thou canst as much as to say doubt not thou of my power which is infinite but see whether for thine own part thou beest disposed in faith as thou shouldest be Which faith the Lord so long as he was in the world did never let passe without effect and for defect of it he did oftentimes forbeare doing of his miracles See Maâ—ke 6. 5. V. 24. Vnbeleefe that is to say the smalnesse and weaknesse of my faith joyned with much doubt and mistrust V. 31. For he taught it seems that the meaning was that Christ did begin to withdrew himselfe from the frequent company of men and from the other parts of his office and actions of his life to prepare himselfe for his approaching death and to dispose his Disciples to it V. 37. Receiveth not seeing that Christ as he was mediator referred all to his fathers glory and service See Iohn 5. 30. and 6. 38. V. 38. Saw one it might be some one who having imbraced Christs doctrin and faith was mâ—ved by Gods secret inspiration to do miracles though he was not one of Christs ordinary followers The Disciples were moved with jealousie or rashnesse of judgement and Christ without penetrating any further into the action plainly saith that by this means his truth and his glory might be promoted and that therefore the Disciples should forbeare to forbid him as if that power did belong only to them In thy name calling upon thee and interposing thine authority V. 40. Is on our part that is to say may be a profitable instrument in Gods work or in this furious hatred which the world beareth me and my Gospell you ought to hold it as a favour and gaine if any one be not against us And if God himselfe rewardeth small benefits done to his you likewise ought to except of and love those who make profession of my name though they be not ordinarily in our company U 43. Into Hell the Italian Into Gehenna see upon Mat. 5. 22. U. 49. For every he gives a reason of the precedent exhortations of cutting off all occasion of sin for as every offering under the law was to be salted Lev. 2. 13. so every Christian to present himselfe uâ—to God in a living Sacrifice ought to be purged from all corruption by the holy Ghost who hath the operation of fire Mat. 3. 11. 1 Cor. 3. 13 and by the same ought to be imprinted with holinesse as the salt seasoneth meat preserveth it froÌ„ putrefaction V. 50. Is good namely for the aforementioned uses Christ directeth his speech to his Apostles and ministers of his word as if he said to you is committed the preaching of the Gospell by which the holy Ghost fulfilleth his internall operation Ioh. 17. 17. and if you corrupt this word or corrupt your selves who are the vessels of it so that the Spirit of God cooperate no more in it from whom shall any amendment be looked for Have salt imitate salt in what it is good namely in the wholesome pure and pleasing seasoning of your doctrine and actions and not in its evill in being too tart and austere whereupon arise divisions and strifes seeing there are some kinds of salt that are too sharpe and corrosive See Iames 3. 17. CHAP. X. VER 3. MOses Christ hath a relation to the seventh Commandement of not committing idultery against which they sinned who broke off lawfull mariages by unlawfull divorces V. 11. Put away that divorceth
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
resplendent in all vertue and blessing of Gâ—d notwithstanding the hatreds restraints and persecutions of that rebellious nation which being iâ— lerrage gone so farre astray as to kill S. Stephen God from thence raised the first occasion of preaching his Gospell to the Samaritans and afterwards did also begin to communicate the light thereof to some beginnings of the Gentiles such as Queene Candaces Eunuch and Cornelâ—us the Centurion were by the ministery of Philip and S. Peter But S. Paul being pre-ordained to this speciall office of the generall conversion of the Gentiles S. Luke sets downe how of a zealous Pharisee and cruell fervent persecutor that he was at the first God miraculously converted him enlightned him by visions sanctified him by his Spirit called him to the office of Apostle and endowed him with all gifts thereunto belonging equall to any of the other Apostles by whom he was acknowledged and approved of And imployed him in carrying the Gospell to the Gentiles which was most obstinately rejected by the Iewâ—s Wherein he had such a marvellous assistance and blessing of God that in few yeares he founded an innumerable company of Churches and did appoint the state and governement of them by the miraculous gifts of the Spirit which by Apostolicall priviledge he did obtaine at Gods hands through his prayers for certaine persons who in an instant were framed in all parts fitting for the holy ministery in knowledge gift of tongues authority and wisdome Which was by him especially done amongst the Gentiles For they having no precedent light of knowledge of the divine truth as the Iewes had could not in a long time have attained to a sufficient degree of capacity and authority by way of humane and ordinary instruction and preparation Besides that these divine vocations joyned to the other miraculous operations served for a great confirmation to the weaknesse of the then springing faith of the Gentiles Shewing likewise in all the course of his ministery a divine zeale and indefatigable care an unbounded charity and an invincible constancy not onely in enduring perpetuall labours wants and journies but likewise in combats as well with false brethren and hereticks halfe Iewes who falsified the purity of the Gospell and troubled the consciences of converted Gentiles by imposing of the necessity of Mosaicall ceremonies as also with the body of his owne nation which did persecute him in all places with calumnies outrages ambushes and attempts overcome by him by a truly heroicall spirit and dissipated by divine protection till at Gods appointed time he was constrained through the Iewes violence to appeale to Caesar whereupon he was carried prisoner to Rome where he lived preaching the Gospell freely writing Epistles to diverse Churches and setting forward the worke of Gods kingdome to the very end of his race where he sealed up his Apostleship by his glorious martyrdome CHAP. 1. VER 1. THe former namely the Gospell according to S. Luke V. 2. Through the holy namely through his powerand divine authority or through the inspiration of the holy Ghost whereof his humane nature was full being a most perfect relator of Gods will Others set downe the words in this sort after he had given commandements to the Apostles whom he had chosen by the holy Ghost V. 4. And being others conversing or taking food together or having assembled them together For the promise namely that soveraigne gift of the sending of the Holy Ghost from his Father which was the summary and accomplishment of all his promises V. 5. Be baptized a manner of speaking taken from the Prophets who doe liken the sending of the Holy Ghost in the Gospell to a great stood of waters Isay 44. 3. Ezek. 47. 1. Ioel 3. 18. whereby is signified his power of sanctifying and cleansing V. 6. The kingdome such an one as they imagined namely the earthly kingdome V. 7. It is not for you Iesus is contented onely with beating back the Apostles curiosity without inferring that this worldly kingdome shall never be established in the manner as they meant iâ— Though peradventure there may be here some track of the establishment of the lewish nation into the favour and covenant of God at the appoinâ—ed time V. 9. Receaved him parting in sunder for to hide him on every side See Luke 9. 34. V. 11. In lâ—ke maâ—ner bodily appearing clearely and comming down by a true exchange of place V. 12. Journey Namely so far as it was lawfull to travaile on a Sabbath day wherein the law had ordered nothing but the Ecclesiasticall constitution had limited to two thousand cubits which are a mile V. 13. Of James Iud. 1. to distinguish him from the traitor Iudas and it is the same as is called Thaddeus or Lebbeus Mat. 10. 3. V. 14. The women Namely those women who had ordinarily conversed with the Lord or according to others the Apostles wives His brethren See upon Mat. 12. 46. Verse 16. This Scripture which is rehearsed vers 20. V. 17. For he in these passages of the Psalmes in ver 20. there are two things which in the secret intent of the Holy Ghost speaking by David had a relation to Iudas The first that he had receaved the sacred office of Apostle which hee was dispossessed of the other that with the price of his Treason hee had bought a field which afterwards was disinhabited and prophaned being put to be a Church-Yard V. 18. Purchased Saint Matthew saith that the Priests did purchase it but it may be that Iudas himselfe had beene barganing about it and before hee had laid downe the money he repented and hanged himselfe and that after his death the Priests concluded the bargaine Others by the word purchasing say is meant that he gave the occasion of purchasing of it Falling head-long that is to say hee was strangled hanging himselfe in some high place Matth. 27. 5. Others hold that the halter did break that hee falling downe upon his face did burst a sunder Ver. 20. For it is Saint Peter by Revelation knew that the Holy Ghost had a secret relation to Iudas in these curses pronounced by David Ver. 21. Wherefore to restore the breach which happened by Iudas his meanes and to fill up the number which was chosen by the Lord. Not that there were any absolute necessitie in this member of twelve which afterwards was encreased by Saint Paul but onely by reason of Gods will revealed to Saint Peter Ver. 22. From the baptisme at which time Iesus began to manifest himselfe in the world A witnesse Namely in the degree of Apostle with the infallible conduct of the Holy Ghost and with the irreprovable and universall authoritie in the Church mâ—ditating the gifts of the Spirit which Saint Peter was divinely cerâ—ified that he that should be chosen should receave as well as the rest Of his Resurrection which was as it were the end of his humiliation and the beginning of his exaltation both comprâ—hended under the resurrection which he particularly
22. V. 40. In the prophets this is an application of the passage of Habakuk to threaten the rebels which were amongst Gods people with the like judgments as are set downe in that place V. 41. And wonder that is to say loose all vigor and councell be as it were astonished and hide your selues for shame V. 42. The Gentiles namely the prosalites in belâ—ife and Religion which were presant in the sinaâ—ogue with the Iewes V. 43. In the grace namely in the gift of faith reâ—â—aued by Gods speciall grace or in the fruition of God and his sonnes loue by meanes of faith and holines of life V. 46. It was necessarie by Christs command Acts. 1. 8. and to yeeld you that honour which was due to first borne children Ivdge your selues your selues through your rebellion and incredulitie make and declare your selves un worthâ—e of it V. 48. Glorified submitting themselves unto it by true obedience of faith and declaring in themselves and preaching unto others the truth and power of it See Mat. 11. 19. were ordained by Gods everlasting and most free election Rom. 11. 7. V. 50. The devout namely such as had emdraced the Iewish Religion V. 51 Sâ—ooke off according to Christs command Mat. 10. 14. CHAP. XIIII VER 1. IN â—o the Synagogue the Italian addeth Likewise into c as thay had done at Antioch Acts. 13. 14. Of the Greeks namely proâ—alits which frequented the lewes synagogues though they were not circumcised Act. 13. 42. 43. V. 3. In the Lord that is to say being strengthened and sustained by his power V. 9. That hâ—e had the spirit of God which had infused some seeds of faith in the lame man revealed his worke to Paul to set him on to doe this miracle upon a subiect which was well disposed for otherwise the gift of working of miracls was often times hindered by increduliâ—â—â— Matth 13. 58. Marke 6. 5. V. 12. Mercurius held by the Pagans to be the Gods messenger and interpreter V. 13. Garlands according to the custome of the heathens Unto the Gates of the Apostles lodgings V. 15. Passions namely of sinne misery and death and other naturall conditions of man all very farre from the nature of God See James 5. 17. From these namely from idols so called in Scripture because they have no other being but onely what man maketh them nor no vertue but what is in the idolaters opinion See 1 Cor. 8. 4. V. 16. Suffered not by approbation but by a free and most just forsaking of them without repressing or hindering of them To walke to live according to their owne mindes following their owne idolatries superstitions and other sinnes V. 17. Gave us which questionlesse were effects of thâ— soveraigne deities power and goodnesse heavenly Glory and not of Idols made by men upon earth V. 19. From Anâ—ioch namely of Pisidia and not of Syria See Acts 13. 14. Ver. 20. He rose up either being miraculously preserved from hurt or having been hurt being suddenly made whole V. 23. When they had ordained the Italian 〈◊〉 they had by common votes ordained with the approbation and consent of the Churches to whom this right was anciently preserved even from the Apostles time for the governement of the Church was not founded upon constraint nor violence but upon a voluntary obedience And had prayed this may be referred either to the establishment of pastors wherein these solemne acts of piety were observed or to the blessing that followed V. 26. To Antioch namely of Syria V. 27. With them accompanying their ministerie with his power See Isa. 63. 11. Hab. 3. 13. Hee had by the preaching of his Gospell and by the power of his spirit hee had brought them into the communion of saith in Christ. See Rev. 3. 8. CHAP. XV. VER 1 CErtaine men Who intrâ—ded themselves without the APOSTLES comission or approbation Verse 24. The brethren which were converted to the Faith amongst the Gentiles Except yee be circumcision and other ceremonies though they were abolished by Christs death Piâ—â—l 3. 3. Col. 2. 11. Were used for a time as things indifferent to not offend the â—ewes who were habituated in them But these false doctors did seeke to impose them upon the Gentiles likewise as things necessary as an essentiall part of Gods worship and a supply to the righteousnesse acquired by Christ to salvation where upon the Apostles seeing it did not only breake the peace of the Church and was a great obstacle to the Gospell because the Gentiles aâ—horâ—ed circumcision but did likewise oppose Christs beâ—â—fit Gal. 5. 2. 56. They presently applyed a remedy to it V. 2. That Paul not because these two Apostles who were every way equall to the rest in the light conduct of the spirit and in Apostollicall authority Gal. 2. 6. 〈◊〉 had any need of instruction or of confirâ—â—ation but onely to give the weake content who had more confidence in Peter and James and in the Church of Jerusalem and to â—â—oppe false doctors â—outhes and to establish by common votes a general â—rder in the Church V. 4. The law namely the ceremoniall law V. 5. A good while agâ—e namely in the beginning of the preaching of the Gospell V. 8. which knoweth and therefore hath seene that the purity of the converted Gentiles faith and conscience without the use of ceremonies was equall to that of the believing Iewes who by the use of the said ceremonies were formerly prepared and instructed in it See Acts 10. 34 35. V. 9. Purifying having instead of the external purifications of the law of Moses made them partakers of the purgation of their sins in the blood of Christ and of the gifts of regeneration in newnesse of life by the holy Ghost which are two benefits that man obtaineth by faith V. 10. Tempt yee make a rash triall without any necessity or command even with danger of sinister successe whither God will give them the will to submit themselves to a burthen so odious unto them and the power of bearing it without being moved to impatience and revolt Were able not so much for the extreame labour there was in observing of the ceremonies as because that the observance could never bee so perfect but that the conscience would be involved in many scruples and anguishes and besides because that under them being understood in the sence of these false Apostles the necessity of observing â—the whole law was included for to finde out ones righteousnesse before God Gal. 5. 3. which being impossible for man to do the law was as a bond of condemnation to him and a ministery of death Rom. 3 20. and 4. 15. 2 Cor. 3. 7. 9. V 13. Iames See upon Acts 12. 17. V. 14. For his name the Italian In his namely that may be subject unto him bearing his name and acknowledging and worshipping him for their onely true God V. 17. That the there is some diversitie in the text of Aâ—os this passage being like many others of
the new testament taken out of the greek translation of the Sâ—ptuâ—ginâ—e which was much in use amongst the Grecians in those dayes which for some cause not very well knowne varâ—eth ostentimes from the hebrew but it was sufficient to shew by it that there should be other nations which should be called the Lords Which is the meaning the of Amos layd downe as well in the greek as in the hebrew text V. 18. Unto God this prophecy and other like unto it about the calling of the Gentiles sheweth that this was Gods counsell which hee bringeth to passe in these dayes therefore wee must not finde it strange nor be offended at this novelty V. 19. Wherefore since it pleaseth God to cal them to his grace and Church it is not reasonable that wee should in the behalfe of men lay this stumbling block of the necessity of circumcision which is so much abhorred by them And besides seeing God hath taken away the distinction of nations by the communication of his coâ—enant we must not any more set up the marke of the former division See Ephes. 2. 14. 16. V. 20 They abstaiâ—e this is an Ecclesiasticall ordinance and as they say canonicall not so much to â—ule the conscience and the inward man as the externall actions for the peace comelinesse and order of the Church of those dayes in things which of their own nature were indifferent as the eating of bloodâ— or strangled meat or which the Gentiles by abuâ—â— hâ—â—d to be such as to eat of the flesh which was offere to Idols v. 2â— And committing fornication See 1. Cor 6 12 13. and 10. 20. Rev. 2. 14. 20. V. 21. For Moses this is ordained for the Gentiles for the Iewes are sufficiently instructed by the reading and exposition of the law in their observances and to that we doe remand them untill thorow a greater light and encrease of faith they leave these of that which is now of no vertue V. 22. Chosen men the greek heads or conductors that is to say pastors who bore office in the Church governement V. 24. Subverting stirring them from their faith and quiet and casting them into feare peâ— plexities and scruples V. 26. Have hazzarded to innumerable dangers and travells or have laâ—d aside all care of themselves to dedicate themselve wholly to Christs service V. 28. To â—he holy Ghost because they did treate of Ecclesiastiâ—â—ll orders concerning the quietnesse and order of the Church wherin Ecclesiastical authority hath place the assembly used this terme it seemed good to us which is not used neither in the Articles of â—aith nor in the commandements which meerely concerne the conscience And to shew that authority was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cor. 7. 25. 40. The meaning is as the spirit of God hath dicâ—aâ—ed it to us so we doe ordaine it to you by the authority which God hath given us Necessary for the peace coâ—cord V. 30. The multitude namely the whole body of the Church Ver. 31. For the consolation for this meanes of â—oncord which was given them by the Apostles Others have it exhortation V. 32. Prophets See upon Actâ— 13. 1. V. 33. In peace in good love Or with a blessing Unto the Apostles namely to Ierusalem whither the Apostles went after their voyages and where it is likely some number of them resided continually Verse 38. Thought not good by discourse of reason for if there had beene any expresse revelation from God Barnabas who was also a man inspired would have knowne it and peradventure Paul had espiâ—d some defect in Marke which was concealed from Barnabas Or that hee did not judge it reasonable to make him partaker of the reaping and harvest of the Churches who would not bee with them at the sowing and that for a milde and just punishment Ver. 39. So sharpe thorow humane infirmitie and yet with a good intention in both of them They departed God made use of their separation to cause the Gospell to fructifie more as large in diverse places CHAP. XVI Vâ—â— 1. Dâ—sciple that is to say a Christian Beleeved that had embraced the faith of Christ. A Greeke a Gentile proselite who was not circuâ— ciâ—ed For if he had he would have caused his son to be circumcised likewise See upon Mat 13. 15. Acts 14. 1. V. 3. Circumcised not for a Sacrament of Gods Covenant wherein circumcision availed nothing Holy Bâ—â—tisme having beene substituted for that use but as for indifferent action to cause the Gospell to be the more easily accepted amongst the Iewes who held the uncircumcised in abomination untill greater illumination and confirmation in faith and in the doctrine of Christian libertie V 6. Of the Holy Ghost by an internall revelation from him Ver. 7. They assayed thorow â—ervencie of zeale they endavoured to overcome all difficulties but the Holy Ghost revealed unto them that the will of God was not so for that time as those divine persons were lunâ—ry times moved by discourse of reason to undertake many things from which they were diverted by Revelation See 2 Sam. 7. 3 4. The spirit The Italian addeth Of Jesus which hee only sends and distributes and by which he moves and inspires his beleeveâ—s Rom. 8. 9. and especially his Prophets and Apoâ—â—les to doe his worke 1 Pet 1. 11. V. 9. Come over crossing the Sea out of Asia iâ—to Europe V. 10. Endeavoured by ver 17. it appeares that Luke who writt this booke was then wâ—th Paul and Timothy Ver. 11. Samoâ—hâ—acia an Iland and Citie depending upon Thracia lying betweene Troas and Neapolis which was a Citie and harbour of Mâ—cedonia V. 12. A Colonie of Romans who had sent â—hither a plantation of their own Nation V. 13. Where by Statute and publicke authority to defend the Iewes from popular tumults and likewise to separate them from others Prayer was woâ—t they were certaine oratories where the Iewes mâ—â—â— for their quotidian prayers at the same houres as they offered the daily sacrifices in the Temple And for other exercises of pietie Which places according to some were the same as their Synagogues and stood likely by some running water because of the Iewish purifications V. 14. Worshipped Namely was a devout and religious proselyte Opened he enlightned her by his spirit and did inwardly incline her to believe and submit her selfe to the Gospell U. 16. A spirit it was some devill by which she was possessed or which served her for a familiar spirit speaking within her and revealing secret and future things See upon Lev. 19. 31. Ver. 18. Grieved it not being fitting that Gods truth should receave witnesse from the spirit of lies which would defile it and cause it to bee suspected See Mar. 1. 25 34. Verse 20. To the Magistrates The Italian Tâ— the Praâ—ors who were the chiefe Magiâ—â—ratâ—â— of the Roman Colonies otherwise called Duâ—â—viri V. 21. Which are
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
acknowledged and worshipped for such a one V. 5 But is our an objection put in upon occasion of what he had said that the incredulitie of man serves to illustrate the glory of Gods truth wherefore then doth hee punish that incredulitie As a man according to humane sence and the judgment of the flesh V. 6. For then how how is it possible that any unjustice should bee in Gâ—d who is the Soveraigne Lord and judge of the world whose will is the absolute rule of justice Ver. 7. For 〈◊〉 a continuation of the precedent objection My 〈◊〉 that is to say my dislâ—yaltie More aâ—â—â—dâ—d that is to say haâ—h shewed it selfe firme and constant above all ordinary measure of bond or tye in â—o tracts or covenants in which the breach of one party â—reeâ—h thâ— other V. 8. And not rather the Apostle answereth the foresaid objection in wrath as saying if this might take place those proâ—ane scorners might altogether burst out into their extreame impudencie let him have then as much cause of glory as may bee given him by an unbounded number of â—i deeds But there is â—o soule so desperate as dareth to passâ— so farre for the Conscience even of the most wicked telleth them that they shall be judged according to Gods manifest Law which is the rule of their actions and not according to his secret providence which appointeth sin it selfe for certaine ends quite different from mans ends Wherefore all that induceth one to this extreame impietie ought presently to bee rejected Whose damnation namely of those prophane slanderers of Gods truth who doe thus contend with him Ver. 9 What then to returne to the businesse have the lewes of themselves any prerogative of righteousnesse or dignitie before God above the Gentiles No for all that which were granted them verse 2. is out of grace of their owne nature they are as corrupt as others as it appeares by their aâ—â—iâ—ns V. 10. As it is wâ—iâ—â—eâ— these passages speak of the unregenerate amongst the people who were alwayes in exceeding great number and therefore these reprooses might serve at all times and the Apostle makes use of them to shew that out of Gods grâ—ce and out of the operation of his spirit all are comprehended therein And that amongst Gods people this grace of regeneration was not common to all but that the greatest part of them had made themselves uncapable of it Verse 12. Unpâ—oâ—iâ—â—ble like corrupted Wine or like punished sâ—â—nking flesh whch is the similitude used by DAVID in the passage heere alleadged V. 16. Desâ—â—uction which they bring unto others V 19. What things soever these sharpe and frequeâ—â— reproofes which â—he Lord useth in his word an are dâ—â—ected â—specially to his people the use whereof continueth to all ages doe sufficiently shew that nation to be infected with he same vicâ—s â—hat raigne in the world Who aâ—e namely who are comprehended in that external covâ—nant whereof the Law is as it were the contract and that are of that nation which is under the especiall juâ—isdiction of it That every mouth I doe set forth these things in this kinde because the Iewes being the nation as hath beene most priviledged by God may humble themselves in the confession of their owne grievous sinnes and in acknowledging that all their good consists only in Gods mercy V. 20 There shall nâ— slâ—sh because that man by sin being altogether â—â—â—ble to fulfil either the natural or written law it can no longer bee an argument or meanes of righteousnâ—sse and life unto him aâ—â— is no more in â—orâ—e towards him but onâ—lâ— to diâ—â—over his iniquity an seal his â—o dâ—mnation to him V 21. B 〈…〉 ow namely since Christ comming God hath cleaâ—â—ly revealed the true riâ—hteouâ—neâ—â—e which hee hath â—stablished and given to man for his justifie mâ—n according to the doctâ—ine of all his prophets namely Christs righteouâ—nesse imputed to all those who receave it by a lively faith without any consideration of the workes of the Law either of nature or written or any difference of Nations V. 23 For all this remedy is common to all indifferently for the evill of sinne and privation from eternall glory is likewise commoâ— to all Ver. 24. Justified that is to say absolved from sin and reputed just before God by vertue of the satisfaction which Christ hath made by which all beleevers are redeemed from death as it were by a valuable price V. 25. Wâ—â—m God all this hath beene done by Gods appointment who of his meere will and full power hath from everlasting appointed Christ to be the onely meanes of expiation and reconciliation To declare to make this meanes of righteousnesse appeare which before was hidden Rom 1. 17. or to give a most certaine proofe of his benignitie and truth in keeping his promises and his covenant Fâ—â— the forgiving men their sinneâ— which had till that time kept them in the snares of condemnation without any true meanes of attonement See Heb. 9 15. Througâ— the â—â—rbearaâ—ce of God The Italian 〈◊〉 the time of Gods patience then when God shewed his gooâ—nesse in the meere suâ—peâ—tion of his â—udgements upon the world not causing 〈◊〉 to perish for its sins though he did not as yet open the â—reasures of his grace for an eâ—tire pardon which he reserved for the time of the Gospell Ver. 26. That he might be that is to say that all may learne to acknowledge receave and woâ—ship this new manner of the operation of Gods justice justifying him who of himselfe is a sinner by faith in Christs righteousnesse unlesse just be her taken for true and â—oyall or for absolutely just who would not justifie man without payment and satisfaction which beleeveth which is of their side who renouncing all confidence in their owne workes seeke their life and salvation in CHRIST by faith V. 27. Wheâ—e is who can therefore boast of his owne rightteousnesse 〈◊〉 Coâ— 1. 31. Eâ—hes 2 9 â—â—y for the Law assigneth unto mâ—n the reward of liâ—e for his owne vertue and righteousnesse By the Law Namely by this new order and covâ—nant of God which â—â—kes awâ—y all manner of mans â—wne righteousâ—â—essâ— and dignitie from him to cloth him through graâ—e with Christe righteousnesse V. 29 〈◊〉 〈◊〉 Sâ—eiâ—â— God doth conâ—â—r this his grace of â—uâ—â—â—fication in Christ upâ—n the Gentiles as well â—s upon he â—ewes wee must bâ—leeve that they 〈◊〉 all comprehended in the same covenant and that there is no more â—â—fference betweene circumcised â—nd â—â—circumcised Nations and that circumcision is no longer the meanes to bee incorporated aâ—oâ—â—ll Gods people but that now one attaineth to it by faith only V. 30. The circumcision Namely the Iewes By sâ—ith it should seeme that the â—postle distinguisheth these two kindes of speeches by faith and through faiâ—h attributing the first to the Iewes in whom though they were adorned with many raâ—e qualities above the Gentiles God only regarded faith â—or to receave them into grace And
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are â—ustified out of 〈◊〉 grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that 〈◊〉 dead that have received togither with the remission of our sinnes in Christ the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God and with all mortifieth the life of 〈…〉 so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the â—â—th of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a â—â—â—â—â—ent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â—7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sinâ— ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâ—ng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâ—â—â—a's whilest you lâ—ve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâ—culties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
this gift by their â—all doth not hinder the foresaid priviledge from subsisting For God shall also recall the Iewes in his appointed time making use of his grace best 〈…〉 wed upon the Gentiles to provoke the Iewes to conversion verse 11 14. V. 32. For God the Soveraigne cause of these things which have happened is Gods absolute will Who hath suffered the Iewes to fall into the same state of â—ebellion against him as the Gentiles were in because he might likewise shew towards them at the appointed time the some mercy that it may appeare that all Nations of themselves are in an equall condition before God and are all equally saved by the only meanes of his grace Upon all Namely to the generality of those two Nations Iewes and Gentiles V. 33. Of the riches Namely of Gods grace to sinners Rom. 9. 23 Ephes. 1. 7. and 2. 7. Of the wisedome iâ— the meanes and times appointed by him His judgements the rule and proceeding of all his actions and government Ver. 35. Or who this is added to stoppe the mouthes of all those whom the Lord forsakes from complaining V. 36. Of him he alone is the Soveraigne cause of all things he himselfe creates all and disposeth all the meanes and secondary causes 〈◊〉 and finally hee and his glory are the onely ayme of all great things CHAP. XII VER 1. I Beseech you a conclusion drawne from all the precedent doctrine of this Epistle By the mercies even so far as the infinite mercies of God binde yoâ— See 2 Cor. 10 1. That 〈◊〉 that in acknowledgement of all the favours ye have receaved from God in stead of sacrifices of thanks-giving and of praise which were formerly used and are now disannulled under the Gospell you will consecrate your whole persons quickned by the power of the Holy Ghost A living sacrifice namely in a new life in regeneration of spirit which also hath a correspondencie with ancient sacrifices in which a beast that was dead or torne by wild beasts was uncleane and unacceptable but they were to be presented living to be Lord and the bloud of them to bee spilt at the foote of the altar Reasonable that is to â—ay spirituall opposite to the sacrifices of bruit beasts under the Law See Hos. 14. 2. Mal. 1. 11. Phil. 4. 18. Heb. 13. 15 16. 〈◊〉 Pet. 2. 5. V. 2. To this Namely to the customes inclinations and actions of worldly and corrupt men Transformed that is to say regenerated and changed from your naturali wickednesse in all the parts of your soule beginning from the highest which is understanding and reason by which the spirit of God also worketh upon the inferior Gods grace following the order of nature in its operation Ye may prove that ye may by this gift of spirituall judgment discerne and approve that Gods Law is all good lovely and compleate Psalme 19. 8 11. Rom. 7. 16. 22. to submit your selves unto it with a free will Or that yee may prove that which according to this Law is good acceptable to God and rightly correspondent to his will to doe it See Phil. 〈◊〉 10. and Rom. 2. 18. Ephes. 5. 10 17. Colos. 1. 9. and 3 10. V. 3 Forl this instruction of having the knowledge of the will of God for a guide in all our actions is a very great one for it takes place in all callings especially ecclesiasticall ones to not undertake any thing therein of ones proper minde Through the grace namely the charge and authority of Apostle guided by an infallible conduct of Gods spirite Soberly that is to say modestly holily keeping within the bounds of the revelation of Gods Word the onely rule of faith and within the measure of the degree of knowledge which others have in it V. 4. For as he gives a reason of this diversity of measure because that there be diverse functions amongst beleevers and according to those functions God conferreth his gift V. 6. Prophecie this was one of the extraordinary degrees of Ecclesiasticall ministery in those dayes in which some persons by speciall inspiration of the Holy Ghost were enlightned in the knowledge of Gods mysteries to expound them in the Church to which was oftentimes joyned the revelation of secret and future things See Acts 〈◊〉 27 and 13. 27. and 13. 1. and 16. 32. and 2 1 9. According to according to the fust measure of this illumination in the doctrine of faith without adding of changing any thing therein of their owne mind Ver. 7. Ministery under this word are comprehended all ordinary ecclesiasticall functions which afterwards are divided into two generall kindes of the word and of pious works that of the word likewise into two of Doctors and Pastors that of pious works into distribution of Almes into the externall government of the Church and the relieving of the sicke and afflicted c. Let us waite on without going beyond the bounds of our vocation or of the gift of God belonging unto it He that teacheth whose office was to expound the tenents of the Christian faith in their substance truth and purity by plaine interpretation as they doe in the Schooles without an applications to demeanours or any exhortations or comforts or reproofes as they use to doe in the Church V. 8. He that exhorteth namely the Pastor of the Church who addeth the foresaid uses to the doctrine and taketh them out of it and especially that of exhortation See Acts 13. 15. 1 Tim 62. Tit. 1. 9. and 2. 15. That giveth the Italian He that distributeth namely he that hath the office of giving or distributing the publicke almes which was the Deacons charge Acts 6. 5. With simplicitie without any fraud Or with an upright affection without acceptation of persons without hatred or favour Or liberally as a pure and simple gift See 2. Cor. 8. 2. That ruleth he meanes the office of Elders who together with the gravest wisest and most qualified Pastors made up the Ecclesiasticall Senate to provide for the occurrent affaires govern demeanours pacific differences administer discipline in admonitions censures c. 〈◊〉 Tim. 5. 17. That sheweth mercy the Italian Hee that doth pious workes as the particular care of the sicke impotent Widdowes Orphans Prisoners strangers c. V. 10. Preferring the Italian Preventing namely without staying untill it be done to you and then requiting it Or goe beyond one another in honouring one another that is to say strive who shall doe most honour to each other give your selves enterchangeable examples of honour V. 11. In businesse the Italian In studie which every one is bound to doe in his own vocation to be spiritually carefull of the glory and service of God the benefit and profit of the Church and of the salvation of the faithfull Fervent zealous and burning in spirituall affection Serving that is to say having no other end in all your actions but onely his service Ver. 13. Given to that is to say with a free will
free from the bond of marriage V. 28. Shall have trouble they shall be subject to more troubles and difficulties especially in these approaching calamities In the flesh in the state of this life I spare you in this advice which I give you to abstaine from matrimony I doe procure your owne ease V. 29. But this I say I doe leave every man the freedome of making use of this advice as hee shall thinke â—itting and expedient for himselfe but here is an advice necessary for all men Namely that considering how neere the accomplishment of Christs Kingdome is and the end of the world beleevers should not let their hearts take roote in earthly things but should alwayes have them raised and extended to heavenly and everlasting things Verse 31. Abusing it either by the intemperate use thereof or by fixing their love and affection upon it For the he sheweth how unworthy and unâ—eemely a thing it is to set ones heart upon these things Seeing they are but a false and transitory Image yea but a very shadow of good Verse 32. Carâ—â—ulâ—esse of worldly businesses as much as you can Careth for may freely and without any disturbance attend upon CHRISTS service Verse 33. Careth for oftentimes and in many parts of his life hee is troubled with cares to satisfie the dutie and affection which hee beareth to his Wife and Children whereby hee cannot so freely addict himselfe to spirituall things especially if the woman doth not equally give her mind to such things as tend to the same end of pietie and service of God Verse 34. There is a difference some Texts doe joyne these words with the precedent verse in this sence and is divided that is to say such a man is distracted by diverse cares Luke 10. 40. A Wife The Italian The woman Namely she that is married Others begin the verse here the woman namely the Widdow and the Virgin that is unmarried carrieth for c. Careth for may wholly give her selfe to workes of pietie without any disturbâ—nce or let How shee may that is to say her studie to gaine or to preserve her husbands love either by the comelinesse and grace of her body or by her diligence and faithfull service often drives her either to worldly vanities or to cares and employments which divert her Verse 35. Profit See verse 26. 28 32. A snare too strict a Law in a thing which is indifferent yea oftentimes necessary Which being not observed may fill your mindes with sâ—ruples and perplexities out of which you may not bee able to free your selves See Matth. 19 11. Ver. 36. If she passe without being married And need so requâ—e thorow the will or necessitie of the daughter Ver 37. Hâ—e that standeth that perseveres in his first proposition of keeping his daughters unmarried No necessitie namely on the daughters side that is to say if shee bee willing and can consent to her Fathers intention But hath power can lawfully and without forcing his daughter execute his designe Ver. 38. Doth well according to the common order set dâ—â—â—e by God and to provide for the good of his daughter Better in respect of the greater libertie for spirituall things and the greater ease to beare the Crosse and other tryalls verse 26. 38. 32. Ver. 39. In the Lord containing her selfe within the communion of CHRIST and his Church without Apostating for her marriage 1 Timothy 5. 12 15. Or marying a Husband that is a Christian 2 Cor. 6. 14. or holily and in the feare of God as a believing woman ought to doe Ver. 40. Also that no lesse then the other Apostles though some doe vilifie my ministery below theirs 2 Cor. 11. 5. and 12 11. The Spirit See ver 25. CHAP. VIII VER 1. TOuching things they were meaâ—es of heathen sacrifices whereof some part having beene consecrated and offered to Idols the rest was sold in open markets 1 Cor. 10. 25 or made use of at private feasts without any professed relation to the Idol 1 Cor. 10. 27. or in pub 〈…〉 feasts in honour of the Idols and in their Temples or Chappels 1 Cor. 8. 10. and 10. 20 21. and the Apostle being asked whither it were lawfull to eate of such meaâ—â—s treates of it in this Chapter only iâ— this respect Namely that although it beâ—â— thing indifferent yet one ought not to doe it to the scandall of ones neighbour who is weake in faith 〈◊〉 feare of inducing him to doe any thing which may bee against his Conscience but Chap. 10. 19. hee speakes of it in a more weighty consideration in respect of communicating with the Idoll Wee kâ—â—w I know what they that take leave to eate of them alleadge that they are sufficiently instructed about Christian liberty in externall things and that 〈◊〉 cannot pollute the soule and that the Idoll besides the stuffe that it is made of is but the Idolaters v 〈…〉 imagination without being or power and cannot deâ—ile the meates and therefore they being 〈◊〉 thorowly enformed and perswaded they 〈◊〉 they cannot sinne in it See Rom. 14 14. P 〈…〉 â—eth up This perswasion of Christian libeâ—â—ie as well as any other knowledge which is not temperâ—â— nor regulated with charitie gives men for the most part occasion to bee proud and despise their 〈◊〉 brethren pleasing themselves without any re 〈…〉 to others Romans 15. verse 1. 2. Edifieth procures the brethrens salvation addes to their instruction and confirmation and keepes men from laying any stumbling blocke in their way as they 〈◊〉 who licentiously made use of such meates 〈◊〉 9. 10. V. 2. Thinke nâ—mely by a vaine presumptionâ— himselfe As hee ought that is to say humbly for himselfe and profitable for others V. 3. Love he reserâ—eâ—h all that hee knnoweth or beleeveth to the true practice of the love of God of his glory and service and for Gods cause to the salvation of his neighbour Is knowne that is to say accepted and approved of The Apostle seemes to use this word to shew that as the knowledge with which God knoweth those who are his is not a bare and barren knowledge but accompanied with lâ—ve so likewise ought their knowledge to be where with they that are his doe know him See 1 Cor. 13. 12. Gal. 4. 9. Ver. 4. Is nothing that is to say hath no Godâ—ead nor divine power in it selfe whereby it appeares that these meates can not bee defiled by being conseâ—rated to the Idoll Ver. 5. Called Gods namely by meere abuse as Idolls are Or by some participation of similitude in power and dignitie as the Angels in heaven and Kings and Princes on earth are There bee Gods that is to say as that name is common to God and to diverse creatures though not in an equall sence but â—â—ly by some resemblance or proportion V 6. Unto us beleevers and Christians But 〈◊〉 See upon Iohn 17. 3 not that the son is not also true God Phil. 2. 6. as likewise the dominion is not
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
spirit that the truth of our word might be wholly correspondent to the 〈…〉 h of what Christ hath done as he himself in effects hath bin correspondent to Gods promises V. 21 Stab 〈…〉 sh he giveth us grace and power to preach the Gospell without erring or varying and you firmely to beleeve in it 〈…〉 d us consecrated us to this high office of Apostles and endowed us with sitting gifts for it V. 22. Who hath he hath done that in us in regard of our Apostle-ship by vertue of the same spirit as maketh good in us and in all his beleevers his vocation and election by the gift of regeneration marking us for his own as it were with a seale 2 Tim. 2. 19. and as it were by an earnest or gage assuring us of the future perfect enjoyment of his goods V. 23. Upon my soule submitting my person to his judgement if I lie To spare you to give you time for voluntary repentance before my comming to the end that being present I might not be forced to use any severitie Ver. 24. Not for that that which I speake of sparing you is not because that I am Master of your Consciences to give or take away from you the grace of God at my pleasure For in this regard you depend upon Christ onely in believing in whom consists your spirituall life and subsistencie But because the chiefe end of my ministerie is to comfort you and not to grieve you without any urgent necessitie I have stayed my comming that you might prevent my just rigor and that I might freely performe towards you this pleasing office of comforting you CHAP. II. VER 1. I In heavinesse bringing you cause of griefe by my severitie and censures V. 2. For if I for causing this griefe in you I doe conceave it yet greater in my selfe by reason of your errors and there is buâ— one only way to comfort me namely your amendment V. 3. This same namely in the contents of my former Epistle I should have least my griefe for your errors might bee redoubled by your continuance and impenitencie That my joy that the conjunction of our soules is such that you rejoyce at all that which I rejoyce at and likewise are sorry for all I am sorry for V. 4. Affliction for your disorders and for being forced to deale severely with you Not that yee mine ayme hath not beene to afflict you as bearing you a 〈…〉 hatred or evill will but rather to give you a certaine proofe of my charitie by gaining your salvation through repentance V. 5 If any Nameâ—y thâ—t incestuous person particularly 1 Cor. 5. 1. Have caused gâ—iefe have bin the cause of your and my griefe together He haâ—h not I make no reckoning of the griefe which I have receaved thereby in râ—spect of that which my censureâ— have brouâ—ht upon you Whereof hee hath beene the cause But in part this is a mitigation of his speech as if he should say I will â—ot burthen him with all the cause of the displeasure which you have received I doe take part of it upon my selfe Ver. 6. To such a man it appeares that the Church of Corinth had begun to proceed against the incestuous man by grave censures and adraonitions before they went on to excommunication as the Apostle had appointed 1 Cor. 5. 5. And these tryalls having brought forth serious repentance in him it is likely that the Apostle was demanded whither that notwithstanding his said repentance he were to be cut off from the Church and he answereth no. Was inflicted of that is to say publikely in the face of the whole Church which also gave a generall assent and yeelded obedience unto it See Matth. 18. 17 1 Tim. 5. 20. V. 7. Contrariwise so far am I from being willing to have him excommunicate Swallowed up that is to say utterly sunck in dispaire V. 8. Consirme to receave him into the peace and charitie of the Church and seale him his reconciliation by the communion of the Sacrament of the holy Supper by pâ—ayers c. and by all particulas offices of charitie V 9. Did I write in my former Epistle Obedent to the Holy Ghost speaking by mee In all things namely in amending the faults in your manner of living as well as in receaving pure doctrine in seperating your selves from evill livers as in abstayning from evill doing your selves in using severitie against enormious scandalous persons as in shewing clemencie towards those who are weak and penitent V. 10. To whom as his will was that the Corinthians should with him condemne the incestuous man 1 Cor. 5. 4. so he now will have the pardon granted by common advice offering himselfe thorow an humble modestie to subscribe to what they should first judge to bee reasonable If I so gave his meaning seemes to be If in the beginning of your Church before the order of its government was well established I have at any time alone wâ—thout any others receaved some repentant sinner to mercie I have not done it thorow any ambition but in meeâ—e charitie towards you In the person the Italian hath it In the sight that is to say I call the Lord to witnesse for it V. 11. Leâ—st Satan Least we give him occasion by any immoderate rigor of ours to take away or precipitate any member of the Church to make the Gospell and the Ministers thereof odions and to corrupt the holy use of discipline whâ—ch consist in the temperature of charitie and the end whereof is nothing but the saving of sinners Ver. 12. A doore namely an occasion of advancing Gods work by his word and vertue V. 13. Titus whom Paul had sent to Corinth to informe himsolfe truely of the state of that Church and was not as yet returned againe as hee did afterwards 2 Cor. 7. 6. Of them namely of the Church of Trout V. 14. Causeth us to maketh our Ministery glorious by the power of Christ in new conquests and converting of Nations overcomming all oppositiens Now hee seemes to intimate that this voyage into Macedonia which hee undertooke beyond his intent he intending rather to have gone to Corinth if he had beene certified what state they were in had a happie issue and event V. 15. For we are wee doe propound Christs pure doctrine not infected with any false-hood vicious affection or end Unto God that is to say divinely according to God and according to the understanding which hee granteth his beleevers by his spirit Others as God seeth it and judgeth of it Or to his glory and for his service In them that are the Gospell is preached indifferently to all manner of persons whatsoever but it works in them very differently for being receaved by beleevers it bringeth forth life and salvation having all the causes thereof in it selfe and being rejected by unbeleevers and rebellious persons it is to them a cause of greater condemnation and makes their perdition inevitable according to their sentence which is irrevocable
perish and that we cannot faile of eternall life From the Loâ—d from his presence and full communication in his life and glory V. 7. For we he proves that we are yet absent because that all our spirituall life consists in saith which he presupposeth that the fruition of the promised good is as yet farre off Heb. 11. 1. V. 8. Wee are faith notwstanding createth in us a certaintie of our glorious end which makes us defire the heavenly life and likewise to leave the time and meanes thereof to God referâ—ing unto our selves only a care that we may both living and dying be in his grace Verse 10. In his body Namely in this bodily life V. 11. Knowing that is to say knowing how terrible Gods judgement is Heb. 10. 31. I doe labour in my vocation to induce men to receave Gods grace by faith and to flâ—e the judgement to come Matth. 3. 7. 1 Thes. 1. 10. and God is the Iudge and you the witnesses of this my zeale Ver. 12. For wee hee gives a reason why hee comes againe to speake of his ministerie namely not vainely to glorifie himselfe noâ— to gaine favour or reputation amongst them but even for their owne profits that being assured of his fidelitie â—hey may acknowledge how happie they are to have him for their Pastor and Apostle to cleave constantly unto him and to his doctrine against false Apostles who bragged of their zeale holinesse and fidelitie 2 Corinthians 11. 12 13 15. though their Consciences did convince them of contrary vices V. 13. For whither though that which I speak in commendation of mine Apostleship may bee thought folly and vanitie by mine adversaries yet â—ill I not leave speaking the truth of it for Gods service and for your profit for as in my wise and discreet speech according to the judgment of the world it selfe I seeke nothing but the good of the Church so doe not I care for being held to beâ— a maâ—d man for Gods service to whom I referre my selfe for any thing that I say or speake and care not for mens judgments 1 Cor. 4. 3. V. 14. For the he gives a â—tason why hee had thus utterly renounced himselfe to dedicate himselfe wholly to the service of God and of his Church namely by reason of a lively apprehension of the infinite love of Christ who died for believers which enterchangeablie bindeth them to love him perfectly consecrating unto him their whole life which they hold by his benefit That if one namely Christ For all namely for his whole Church for all Gods Elect Iohn 11. ver 51 52. Rom. 5. 18. V. 15. Which live spiritually in the fruition of Gods grace and the communication of his spirit Gal. 2. 20. Should not henceforth may renounce themselves and consecrate all their actions and their life to Christ who hath acquired them to himselfe and hath bound them to eternall gratitudeâ— Ver. 16. Know wee no man that is to say I and we Apostles beare no more affection nor carnall and worldlie respect to any man living nor to our owne selves but desire to please Christ alone to wards whom we no longer beare an affection meerly humane civill and naturall as they did who conversed with him in the world but a divine and spirituall affection befitting the state of glory to which he hath been exalted See Iohn 20. 17. This is here touched by the Apostle to confute the reason whereby the false Apostles did vilifie his ministerie making it inferiour to that of the other Apostles namely because hee had not conversed with Christ in the flesh Wee have may bee the Apostle would signifie that hee had knowne Christ upon earth or it may as well bee meant by the other Apostles Ver. 17. Therefore if every true Christian engrafted into the body of Christ by his spirit is and ought to be changed in all his sences motions and affections and therefore hee is freed from vanitie and selfe love as the generall state of the Church being renewed by Christ every beleever ought to participate of this newnesse of life V. 18. To us namely Apostles Ver. 19. Committed unto hath committed unto us the ministerie and embassage of the Gospell with full knowledge of his truth and certaine conduct of his spirit V. 20. Bee yee that is to say except by faith the grace which is offered you and persevere in it and abstaine from all manner of offence which may alienate God from you V. 21. Hath made him hath imputed the whole masse of the sins of the world to Christ most just and innocent of himselfe and hath imposed the punishment and the curse of it upon him that all beleevers may bee reputed before God holy and perfect as righteousnesse it selfe by vertue of Christs Righteousnesse which hath beene given them by God and which can onely subsist before his judgement CHAP. VI. VER 1. VVOrkers together or working therin for our part Receive not namly by profession and assent the gift of the Gospell which is the foresaid ambassage of grace witho 〈…〉 producing in you thorow your defect it is true fruit of Righteousnesse life and peace with GOD. V. 2. For he that is to say according to Gods promise in this passage and the like he hath revealed his grace and doth at this present bestow his salvation by the Gospell V. 3. Offence matter of offence and scandalâ— or of hinderance to the advancement of the Gospell and salvation of others Verse 5. Tumults and popular seditions by which the Apostle was often fallen into great dangers Others into troubles and unquietnesses V. 6. By the Holy Ghost that is to say by words and actions of motion and inspiration altogether divine and supernaturall which the Apostles sometimes used And sometimes also they proceeded by humane discourse and motion but sanctified See 1 Cor. 14. 14 15. V. 7. By the power hee meanes that divine power joyned to his ministerie by which he perswaded beleevers and convinced condemned and punished rebellious ones By the 〈…〉 mour by all the meanes which a good and upright conscience useth to oppose it selfe according to God to evill and evill men on which side soever it be assaulted whither it bee by allurements and faire meanes which are the right hand Or by afflictions and persecutions which are the left hand V. 9. Well knowne giving undoubted proofes of what wee are namely true servants of God Wherof beleevers are clearely perswaded and the wicked couvinced V. 10. Making many with spirituall gifts and goods with knowledge and instruction c. 1 Cor. 1. 5. Possessing namely as well contented as if 〈◊〉 were masters of all things Or being by â—aith heires of all Gods goods in Christ. See Rom. 4. 13. 1 Cor. 3. 21. V. 11. Our mouth I utter so many words unto you and cannot stoppe by reason of the boundlesse love which I beare unto you which makes mâ—â— speake thus unto you with an open heart V. 12. Yee are not I lay
〈…〉 s. V. 7. In faith this may be understood of 〈◊〉 common faith of those who beleeve in God and in his truth and grace or of the faith of working of miracles Rom 12. 3. 1 Cor. 12. 9. In all Namely in holy zeale and fervencie and in all other parts of the duty of Christians V. 8. By occasion rather than absolutely to command you your duty in this I have chosen to make use of the Macedonians example to induce you to give a reall proofe of your true charitie towards the members of Christ in acknowledgement of the benefits receaved from him who is the head V. 9. Rich in the possession of a perfect happinesse and glory in his divine nature He became he hath taken upon him our nature with all the miseries wants and obligements Philip. 2. 7. for â—o gaine for you the treasures of Gods grace righteousnesse and eternall life V. 10 I give was concerning a thing which is not only of duty but also for your profit by reason of the large reward which is promised to charitie To bee forward the Italian To will namely the constant will to continue in doing these almes being once begun as it appeares by 2 Cor. 9. 2. for it is likely that they were gathered by little and little untill the sum grew to bee such that is was worthy to be carried to those Churches which were i◠〈◊〉 See 1 Cor. 16. 2. V. 11. Which you according to your power V. 12. To that a man the meaning is The quantitie of the gift is not that which maketh the giver acceptable but the good will accompanied with the effect according to the means and abilitie See Luke 21. 2 3. V. 13. For I in this contribution the inâ—eat is not to impoveâ—ish the one to enrich the other but onely to make a just temperature and communication amongst beleevers those that doe 〈◊〉 gi 〈…〉 to them that are in necessitie at the same time 〈◊〉 at another time the like may be done to them V. 16. The same earnest care as I have used in this businesse V. 17. The exhortation whereof ver 6. V. 18. The brother namely Saint Luke as it appeâ—es by the end of this Epistle In the Gospell namely in the gift and office of preaching it unlesse hee also meane the Gospell which was written by Saint Luke V. 19 To travell namely to Ierusalem to carry those almes which were gathered for the beleevers of Iudea Declaraâ—ion by delivering of it to them for whom you had gathered it V. 20. Should blame us should have occasion to suspect any disloyaltie in me if I alone should have the managing of the businesse V. 22. With them namely with Titus and with the forenamed brother Our brother who was a third man Which I have namely that you will be willing to be bountifull in your almes not shame those who gather them nor frustrate their hopes through scarcitie V. 23. Messengers the Italian Apostles that is to say more generall Pastors of some Country as the Evangelists were See Rom. 16. 7. Others sent or deputed by the Churches for this commission The 〈◊〉 namely such in pietie holinesse and other gi 〈…〉 of Gods Spirit that Christ whom they represent as his servants is glorified thereby CHAP. IX VIR 1. AS touching I doe insist more in recommending these brethren unto you then in recommending the contibution it selfe for I know that you are sufficiently inclined thereunto of your selves V. 2. Achaiah a province of Peloponnesus or â—orea whereof Corinth was the chiefe Citie Your zeale the Italian Your jealousie that is to say your example hath stirred up a great emulation in many wo do not desire to be out gone in well doing Ver. 4. They of Macedonia who accompanied Saint Paul in this voyage See Acts 20. 4. V. 5. Bountie the Italian Blessing that is to say almes and bountie As a matter namely as may deserve the title of liberalitie both in abundance and speedie performance not savouring of scarcity neither in the quantitie nor in the manner of doing it Ver. 6. But this in this case is verified the common saying according to the Scripture namely that Gods reward both in this life and in the other shall be according to the measure of the bounty so that there bee in them all upright will and intention though the effect be in different degree V. 7. Everyman this which I say is not to impose a Law or to force any one but to stirre up your wills without which nothing can bee pleasing â—o God in this action V. 10. He that as God blesseth the increase of the earth so largely that it sufficeth both for the nourishment of man and also to sow againe So I beseech him to supply all your wants and besides grant you meanes to use liberalitie and that he will bee pleased to reward it abundantly with his grace Righteousnesse namely your almes and bountie See M 〈…〉 h. 6. 1. Ver. 11. Bountifulnesse Greeke simplicitie as 2 Cor. 8. 2. Through us namely being by us dealt amongst true beleevers Or being accompanied with our exhortation to acknowledge it all from God and from the working of his spirit in their brethren for the maintaining of the communion of Saints V. 12. Service almes being a part of the spirituall service under the Gospell See Phil. 4. 18. Heb. 13. 16. Unto God namely to his honour and glory V. 13. Subjection because you have voluntarily submitted your selves to the faith and to the sincere profession of the Gospell and to all the duties of loyall Christians and especially to communicate to your brethrens necessities CHAP. X. VER 1. BY the meekenesse as you desire to bee partakers of the Evangelicall elemencie of which Châ—ist hath made me steward Rom. â—2 1. Among you according to the vaine opinion and saying of the false Apostles mine adversaries aâ—d slanderers who misconster the humblenesse and modestie of my presence to bee an abjectnesse of minde and on the other side the severitie and vehemenciâ— of my letters to bee a proud and insufferable kinde of command V. 2. I may not namely that I may not be bound to exercise mine Apostolicall power in punishing those that contemne my ministerie without any humane respect or feare 1 Cor. 4 21. 2 Cor. 13. 2. Confidence undaunted firmenesse of mind We walked that wee proceeded in our Apostleship by humane and ordinary meanes without any divine and miraculous power and assistance V. 3. We walke for though we are men and live so farre as concernes this life as other men do with much weakenesse and basenesse Yet in our publicke office and especially against rebellious persons and enemies of the Gospell we have a divine and invincible power to repreâ—â—e all presumption beate down all rebellion and discover and confound all manner of deceipt and machiâ—ation All which seems to have a relation to those judgments of God executed upon the Apostles words Act. 5. 5. 13.
danger of his fall Offended that is to say â—riven through the folly rashnesse or sins of others into danger of falling which is opposite to the weaknesse of others who of themselves did strive to keepe themselves upright Burne Namely with griefe and holy indignation V. 30. Of the things namely of my miseries suffered for Christ and not of worldly honours V. 32. Aretas it was a name common to the Kings of Arabia who after the race of the Seleucides Kings of Syria failed they of Damascus had taken for their Soveraigne Lords CHAP. XII VER 1. IT is not that is to say it is dangerous for feare least I exalt my selfe above measure I will come laying open mine own praises I shall never forbeare the chiefe which is concerning the glorious revelations which I have had from God wherein besides that I shall go beyond the will of God who hath directed them unto mee for mine owne particular use giving me no permission to publish them ver 4 there is danger of some baite of pride in me ver 7. or of some idolatrous understanding or motion in others ver 6. as if I were some Angell or God on earth See Acts 14. 15 V. 2. A man namely my selfe who for all this will be esteemed no otherwise there a man and not a God or an Angell In Christ namely a Christian and beleever which seemes to be added to 〈◊〉 that hee gloried not of any vertue of his owne but only of Gods grace in Christ. In body whither it happened by Gods framing of the Images of those celestiall things in my soule without separating it from the body only by the abstraction of all sensible and naturall actions or whither in deed my soule for a time separated from the body were transported into heaven to contemplate those wonders in their reality Caught up See Acts 9. 12 and 22. 17. and 23 11. The third the place of Gods glory and the habitation of the blessed spirits is so called indifference of the aire which is the first heaven and of the speeres of the stars in generall which altogether 〈◊〉 taken for another second heaven V. 4. Paradice it is the same place as the third Heaven See Luke 23. 43. Heard it is not 〈◊〉 that hee saw peradventure God would shew him that it belongeth to the state of this present life to have revelations by hearing and not by seeing See Exod. 33. 22 23. and 34. 6. 2 Cor. 57. Unspeakable which can not be rehearsed Whither it were because Paul was forbidden to speake them being revealed to him in particular and not for the publicke use of the Church as his other revelations were or because of the incapacitie of humane nature to apprehend and expresse them Ver 5. Will I glory I can indeed boast of this which hath befallen mee but I will for beare for that glorious light which was communicated unto me is not proper for the estate of this life wherein I am as yet serving of God I was then as another man But I will rather glorie in God because of my wretched and dejected estate whereunto I and all true beleevers are subject in this world 2 Cor. 11. 30 V. 6. To glory namely of these divine and heavenly things A foole rash and temerary V. 7. A thorne namely a vexation or ordinary and very sensible molestation in my body like a thorne or splinter in my sides Num. 33. 55. By the uncertainty wherein the Apostle leaves the Reader it is credible that it was some corporall unquietnesse or torment occasioned by the evill spirit To buffet 〈◊〉 shamefully to outrage me or to scoffe mee to beare downe all manner of pride in me V. 9. My grace content thy selfe with my favour and good will which neither this nor any other affliction is taken away from thee nor diminishedâ— and endure this tryall for the more thou and other beleevers are assaulted the more doe I confer my grace upon you to overcome all temptations Iâ— weakenesse namely in misery and calamities Rather then in spirituall dignities and eminencies May rest upon me the Italian May defend me may be mine only safeguard and protection The Greeke may be upon me like unto a tent wherewith a man keeps himselfe from the heate and other offencivenesse of the aire See Isa. 25. 41 Ver. 10. Weake wretched and afflicted in mine selfe Strong glorious and victorious through the power of Christ which assists and strengthens mee as fast as evills doe oppresse me V. 11. For in nothing as you your selves have by experience found the degree of gifts office and power which God hath conferred up on me equall to that of other Apostles though mine adversaries doe make me farre below them I bee namely of my selfe without Gods gift or though I through humilitie make my selfe nothing V. 12. The signes that is to say the certaine and irreprovable arguments of my full office of Apostle have appeared by the effects of my ministery towards you In all patience namely in all the sufferings which I have endured and overcome by faith and constancie which was a signe of the Apostles loyalty and also of the presence and assistance of Gods spirit Mightie great and noted miracles See 1 Cor. 12. 10. V. 13. Inferior namely in gifts and graces of God conferred upon you through my ministerie See 1 Cor. 1. 5 6. To other founded by other Apostles possesse then whom I am maliciously esteemed Was not not taking from you mine ordinary reliefe as other Apostles did 1 Cor. 9. 6. Forgive me a pleasant ironia V. 14. The third time having been twice crossed in this my designe See 1 Cor. 16. 5. and 2 Cor. 1. 16. But you to gaine you to God and to acquire the treasure of eternall salvation for you V. 15. Spend I will employ not my substance only but even my life also to procure your salvation 1 Thes. 2. 8. The lesse lesse then by right you should and then my love deserveth of you V. 16. But be it so he answers some such objection as this might bee Truely thou hast no way burthened us to maintaine thee but will some say thou hast cunringly gotten our goods from us by the meanes of other men whom thou hast sent to us Ver. 18. I desired Titus namely to come unto you He seemes to meane Titus his first voyage 2 Cor. 2. 12. and 7. 6. A brother the Italian this brother namely Luke 2 Cor. 13. 13. See 2 Cor. 8. 18 22. V. 19. Thinke you that is to say in all this my care is not so much to maintaine my credit by defending mine innocencie as to increase and confirme your faith and pietie by preserving mine authoritie and good fame amongst you for feare least for want of it my corrections and exhortations being of no force nor effect amongst you I be not constrained to exercise the rigor which I use against rebellious and incorrigible people Before God it is a kinde of
by Saint Paul being the Gentiles Apostle who abhorred circumcision and other ceremonies whereas it was expedient for the other Apostles for a while to accomodate themselves therein to the Jewes who were brought up in them and used to them In Christ namely by his benefit and by faith in him V. 5. By subjection submitting our selves through fear to their perverse intention which was to draw a consequence from thence to force the Gentiles to the foresaid observation contrarie to that for which Paul circumcised Timothie namely through wisdom charitie and compassion upon the infirmitie of weak ones Acts 16. 3. See Rom 15. 1 2. 1 Cor. 9. 19. The truth namely that the substance of Christian doctrine might remain pâ—re and that ye might have no occasion to withdraw your selves from it by reason of this hard bondage V. 6. Whatsoever they though they conversed with Christ in the world and though they were made Apostles before me yet are they not above me in their Apostleship as the false Apostles do suggest for God respecteth not these outward considerations in the conferring of his gifts and his vocation V. 7. The Gospell namely the charge of preaching the Gospell especially to the uncircumcised Gentiles not that I was straightly limited to that but onely in generall and for the most part V. 9. Iames See Gal. 1. 19. Pillars chief in order and esteem amongst the Apostles 2 Cor. 11. 5. and 12. 11. though indeed all the Apostles were equall in that gift of the infallible conduct of the Holie Ghost in regard of which they were the pillars of the strong fabricke of the Christian Church and of the Doctrine of it See Matth. 16. 18. 1 Cor. 3. 10. Ephes. 2. 20. Rev. 21. 14. The grace namely the office of Apostle and the gifts fitting for it Rom. 1. 5. and 12. 3. and 15. 5. Ephes. 3. 8. They gave they did not only assent to our preaching but did also acknowledge us and accept of us for fellowes in office in equall degree and authoritie V. 12. That certain it is likely to be some of those false brethren V. 4. From Iames namely from Jerusalem where Iames the Lords brothers residence was Acts 12. 17. and 15. 13. and 21. 18. Though they were not any way sent or imploied by him Acts 15. 24. Did eat did not hold the Christians which were amongst the Gentiles to be prophane according to the Jewish institution which was to abstain from eating with Heathens Acts 10. 28. and 11. 3. He withdrew fomenting therein the error of those false Doctors namely that without circumcision man could not be held for just and holie nor a member of the Church which on the one side subverted the Doctrine of mans perfect righteousnesse in Christ who hath disanulled all vertue and use of circumcision by baptisme and on the other side troubled the Gentiles consciences who did abhor circumcision Fearing whereby it appeares that in Peters act there was no error of minde but onely some defect of humane affection not in the Doctrine but in outward actions not by any firme and setled purpose but by a suddain weaknesse being overtaken with fear of the hatred slander and persecution of his Nation which was zealous of ceremonies and by some imprudencie in not throughly knowing the qualitie and intention of these false brethren who were not weak for such ought to be pleased in indifferent things but malicious and ignorant who ought to be resisted and in not counterpoising their affected offences with the scandall of the true brethren which were amongst the Gentiles V. 13. And the other namely those which were turned Christians and were sufficiently perswaded concerning Christian libertie and were not superstitious nor scrupulous concerning ceremonies With their or in their V. 14. The truth See V. 5. Before them publikely and before the face of the Church for Saint Peters error was publike and might have been of consequence in respect of many See 1 Tim. 5. 20. If thou if thou in thy conscience doest hold thy selfe to be freed from Jewish ceremonies and doest ordinarily live in this libertie why doest thou upon this occasion wherein thou oughtest to have opposed thy selfe against these false Doctors who seek to impose this necessitie upon the Gentiles authorize their error and confirm their designe by thine example V. 15. We this seemes to be a new discourse directed to the Galatians upon those things which spoken tâ— Peter The meaning is if we Apostles were and other converted Jewes though borne of the holie race to whom the Law was especially given knowing that it cannot justifie us before God have had recourse to Christs onely righteousnesse and satisfaction how much more ought the Gentiles to do it who are laden with faults and are wholly prophane of themselves and by the Law can obtain nothing but damnation and an expresse curse V. 16. Knowing that is to say being instructed by the doctrine of the Gospell and by the feeling of our own consciences after long experience Of Iesus that is to say whereof he is the onely object and foundation V. 17. But if upon occasion of the ordinarie objection and calumnie that the doctrine of righteousnesse by faith doth slacken mens endeavours to good workes and brings man to a licentious kinde of sinning Saint Paul proposeth the second benefit namely of sanctification in spirit which is inseparable from the justification by Christ. While we seek namely whilest we make profession of seeking all our righteousnnsse in Christ by meanes of the faith which unites us to him and applies his satisfaction to us Are found namely that Christians themselves are prophane and given to evill doing Is therefore ought it therefore to be said or thought that the doctrine of Gods grace in Christ serves for a bait and nourishment of sin V. 18. If I if man doth willingly re-establish the kingdom of sin in himselfe which he made shew that he would disanull by having recourse to Christ who doth not onely cancell the Bond but mortifieth the strength and livelihood of it by the spirit of regeneration Rom. 6. 2. 6. 1 Iohn 3. 8. the fault is not in Christ nor in the doctrine of grace but in man who transgresse the Law of the Spirit under which all Christians live V. 19. For I he proves that there is a formall transgression in that which he hath said namely because that through Christs benefit every Christian of whom the Apostle gives an example in himselfe is in a manner freed from the curse and extreme rigor of the Law and passeth under another new Law of the Spirit of life in Christ Rom. 8. 2. 1 Cor. 7. 22. and 9. 21. which the milder it is the faster it bindeth to holinesse of life Am dead to the Law the Italian Am dead to another Law not in regard of the substance which is alwayes the same but in regard of the manner of commanding and of the end of the commandment Of the manner
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
of life and to all the parts and vertues of spirituall regeneration to establish in themselves the certaintie of their vocation and put themselves forward to the end thereof then by the Spirit of God he foretels the horrible corruptions of Doctrine and life which should befall the Church by heretickes and false teachers and by lewd prophane contemners of God and mockers of his Doctrine whose subtiltie meanes followers impieties wickednesses and eternal perdition he sets down shewing also that the seeds of these plagues were already sown in the Church and admonishing believers to beware of them carefully and comforting them with Gods singular grace and protection towards his And finally he exhorteth them to expect in faith patience holy desire and pure conversation the last comming of Christ by which all the corruptible state and forme of this world being brought to nothing and changed they shall be gathered into the Kingdom of glorie and rest everlasting according to Gods promises CHAP. I. Vers. 1. LIke precious namely of the same natureâ— vertue propertie price as that of us Apostles though we have it not all in an equal degree see Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4. Through the the Italian in the whose foundation and object is Christs righteousnesse which comprehends all that he hath done and suffered for his others expound the word Righteousnesse for mercie and goodnesse or for loyaltie in holding to his promises according to the Hebrew terme V. 3. Unto life namely to the happy and everlasting life Of him namely of God who revealeth himselfe in the Gospel to salvation To glorie the Italian or glorie that is to say employing his glorious power to convert us see Ephes. 1. 19. and 3. 16. V. 4. Whereby namely by the foresaid glorie and vertue some copies have By whose love Promises namely the effects of the promises made to our forefathers You might be you may be regenerated to the Image of God in holinesse righteousnesse and other vertues which are originally and essentially in God and the like of which are created in the believer and do increase untill this conformitie do come to its perfection in heaven Having escaped having freed your selves and with-drawn your selves farre from it Acts 2. 40. Heb. 6. 18. 2 Pet. 2. 18 20. Through lust which corruption consists in the concupiscence or lust which reigneth in the world V. 5. Vertue that is to say holy and vertuous customes and an honest life Knowledge namely the progresse and confirmation in the knowledge and mysteries of the Gospel V. 7. Brotherly kindnesse towards believers Charitie that is to say the general and common charitie towards all men see 1 Thess. 3. 12. and 5. 15. V. 8. Unfruitfull namely in fruits of righteousnesse and holinesse which are the end of the knowledge and faith which God plants in the hearts of his V. 9. But he the Italian for he he proves the same by the contrary thus Where these vertues are the knowledge shewes it selfe true and lively in efficacie contrariwise where they are wanting knowledge appears but as a shadow without life and vertue Jam. 2. 17 20 26. Cannot see a far the Italian Dnzeling he seems to set forth the image of false faith by the similitude of a blinde mans eyes which are dazled who can perceive some dim and confused light but cannot thereby be guided in his motions Hath forgotten that is to say Hath rejected Gods grace through which he had felt some small sparke beginning and appearance of being purged and reformed from his sins Heb. 10 29. V. 10. Your calling not in it selfe which hath all its vertue and subsistency from God and from his pleasure Rom. 9. 11 16. but in the feeling certainty and apprehension which the beleever ought to have of it Ye shall never fall you shall run on the race of your heavenly calling with a sure pace without disturbance or hinderance as in a plain way and finally you shall come to the end of it without falling see 1 Iohn 2. 10. V. 12. Wherefore seeing these things are so necessary for your salvation I will carefully put you in minde of them because that as I have the charge of procuring your salvation I have also the will to do it Though ye See Rom. 15. 14 15. John 2. 21. V. 13. In this Tabernacle that is to say in this bodie as 2 Cor. 5. 1. V. 16. For we These things are worthy of perpetual meditation because they are of a most pure most certain most divine Truth The power it seemes that these two things must have a relation to Christs glorie being ascended into heaven and to his last comming to judgement whereof his Transfiguration was an essay Matth. 17. 1 2. and therein consists the perfection of what he hath done for us and what he accomplisheth in us V 17. From the Excellent namely from God himselfe in his heavenly glorie V. 18. The holy that is to say singularly chosen for this apparition and by the apparition sanctified for that moment see Exo. l. 3. 5. V. 19. More sure than those particular revelations which are not the foundation of Faith but onely props and bearers up thereof or this is spoken in regard of the greater credit which the believing Jewes gave to the doctrine of the Prophets than to that of the Apostles Acts 17. 11. Others have it Most firme In a darke place namely in your understandings and in all the Jewish Church which hath been enlightened by the prophetike word during the night of Christs absence Untill the untill your hearts be fully enlightened by the Spirit of Christ himselfe who is the Sun of righteousnesse and the morning-star of the Church Rev. 2. 2. 28 and 22. 16. without having any more need of the shadowes figures and weak directions of the Law V. 20. Knowing that is to say in this reading of the Prophets we must especially beware of understanding or interpreting them according to every mans minde or understanding but according to the minde of the holy Ghost which revealeth it selfe either by the clear events of the Gospel or by the divine inspirations and expositions of his Apostles or by the comparing of the same Prophets and their continuall consent Acts 17. 11. V. 21. For the because it belongs onely to God who is the onely authour of prophecie to give the true sence of it Of God namely his chosen servants who had a calling altogether divine and the gift of his presence and inspiration in all their ministery CHAP. II. Vers. 1. THe people of Israel Damnable which leading men away from the foundation of faith and everlasting life doe cast them downe into damnation Denying either by a totall apostacie or through want of sincere obedience Tit. 1. 16. That bought them who by the price of his blood which they had professed by bapisme that they would be partakers of had gotten the right and title of Lord and master over them to make them his
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
as if it should say it was so indeed in those daies but the times are now altered God doth not now shew himselfe such towards me Yea the Lords answer namely that he is alwaies the same towards his Church Psa. 44. 4. 74. 12. V. 4. Thou shalt that is to say thou shalt flourish in all manner of joy Prophecies which began to come to passe at the returne from Babylon and were spiritually accomplished in Christ. V. 5. Yet thou shalt restore the ruines of a desolate Countrey tilling it and planting it with good plants V. 6. A day that is to say the time will come that the difference of Nations being once taken away by Christ the ten Tribes meant by Ephraim which were fallen away from Gods covenant shall be called into it againe by the Gospell signified by the Watch-mens cries and the Watch-towers set upon the high places of the Countrey see Isa. 62. 6. V. 7. Sing that is to say let every one rejoyce at the salvation which God will send his Church by the Messias whose figure and beginning shall be the Babylonian deliverance and let them purchase it by vowes and prayers V. 8. The North Countrey namely Caldea which is Northerly from Judea The blind and no infirmity shall let them from comming together I will afford them all strength to come bodily to Ierusalem and spiritually into my Church under the Messias see Isa. 35. 5 6. 42. 16. V. 9. Supplications under this word are comprehended all acts of piety thankesgivings prayers vowes c. Rivers namely the abundance of my graces scattered in my Church Psa. 23. 2 3. Isa. 35. 7 8. Ephraim that is to say Israel according to the Spirit and converted to Christs faith to whom in the Christian Church shall be reserved the title of birth-right above other Nations Exod. 4. 22. The name Ephraim is used here because that the ten Tribes did march under Ephraims ensignes and were governed by Ephraim V. 10. Heare let all the world heare and beare witnesse of the promises which I make to my people V. 1â— They shall come that is to say mine elect gathered out of my Church shall be for ever comforted and most abundantly enjoy all my favours V. 14. Saâ—iate the Italian make drunken termes taken from the good and fat parts of the Sacrifices which were allotted for the Priests such as in Spirit are the faithfull under the Gospel V. 15. A voyce Richel was the mother of Joseph and Bâ—niâ—â—in By Joseph and Ephraim his sonne are meant the ten Trilies And under Benjamin is also comprehended Judab with whom Benjamin remained joyned 2 Chro 11. 12. and therefore the Prophet seemes to represent in this place by the common mothers teares the desolation of the whole Countrey and Nation Now because Rachel was buried by Bethlehem Gen. 35. 19. The Holy Ghost hath also here aimed at the slaughter of the children of Bethlehem by Herod Matth. 2. 18. and this hidden sence was brought forth and set down by the Evangelist V. 16. Rewarded in stead of the sorrowes which thou hast had God will give thee comfort and bring thy children backe againe into his Church V. 17. Thine end after the time of thine afflictions shall be accomplished V. 18. I have surely heard the Propher represents the future conversion of the Jewes after the calamities which they have suffered V. 19. I repented that is to say God working in me by his Spirit of conversion I will also cooperate with his grace feeling a lively sorrow for my sins and striving for newnesse of life I smote a signe of sorrow and repentance as Ezek. 21. 17. Of my youth that is to say of my sinnes and excesses committed as it were by errour and heate of youth in the flowre of mine age and in the time of my greatest vigor V. 20 Is Ephraim Gods answer Since I for all my judgements and threatnings yet I did never cast him quite off My boâ—els my fatherly affection is awakened and enflamed towards him V. 21. Sâ—â— thee up to marke the way well The meaning is I will surely bring thee home out of thy captivity and exile into thine own Countrey and there I will re-establish thee V. 22. Goe about running as mad after idols and idolaters see Jer. 2. 18 23 36. Or seeking after mens assistance and making false leagues with them Created namely hath by his just judgement abandoned his people to the infamous purchasing of these forraigne and prophane leagues and friend-ships which is the same thing as if a woman did not stay for to be requested but should solicite the man see Jer. 2. 24. Ezek iâ— â—3 34. Hos. 8. 9. And this is more likely to be the meaning then the common construction which referreth this to the blessed Virgin big with Christ by the onely power of the Holy Ghost Compasse that is to say doth hang about him to daâ—ly with him to obtaine his love doth solicite him seeke after him or embrace him V. 24. They that goe namely shepheards that have no firme abode but sold their sheep here and there looking after their pastures V. 26. I awaked that is to say I Jeremiah considering the Churches most happy state which was revealed to me in a propheticke dreame found my selfe recreated and comforted as by a very sweet sleepe V. 27. Will sow that is to say I will againe populate and cause to be inhabited their waste and desolate Countrey and spiritually will raise up many believers in my Church V. 28 Like as I my providence shall labour for their restorement as well as it hath been employed in punishing of them V. 29. The fathers an ordinary proverbe Ezek. 18. 2. to blame as it were Gods judgements by an oblique and indirect way as if they did punish the innocent children for the fathers offences The meaning is the old sinnes of the Nation shall lie buried from thenceforth and if any one sinneth he shall be punished And finally under the Gospel God shall shew more favour then under the Law where oftentimes one mans fault did draw the punishment upon all and the sins of the fathers were required at the childrens hands V. 31. A new not in substance for that hath alwaies been the same but in the dispensing of it which shall be done more clearely freely effectually and spiritually under the Gospell like to a son that is out of tâ—telage being of full age in comparison of a pupill who is under age and hath not knowledge nor full possession nor free administration of those things which by right belong to him nor hath not such familiar accesse nor communication with the father see Gal. 4 1 3 4. V. 32. Although I was the Italian whereupon I regarded them not saith c. for so the Greeke translation hath â—ranslated it with which agreeth that of the Apostle Hebr. 8. 9. Others translate it though I had married them Jâ—â— 3. 14. V. 33. I will put my Law that
is to say I will sanctifie them by my Spirit and will give them a heart and will agreeable to my Law from whence shall ensue their voluntary obedience see Psal. 40. 8. Rom. 6. 17. V. 34. Teach no more that is to say all the true members of Christs Church shall be lively illuminated by Gods Spirit so that all humane instruction and perswasion after that divine and internall shall be of small vertue as without it it hath no force at all but is altogether unprofitable Or he speaks of the infusion of the supernaturall light and of the motion of the heart which are the true beginnings of faith created by the Spirit and not framed by any humane precepts or authority For I will that is to say I will give them my Spirit for I shall have received them into favour As by the sinne of man Gods gifts had been taken away from him see Rom. 11. 27. V. 36. If thâ—se ordinances that is to say as I have established the order of nature and chiefly for the heavens so that it is unvariable untill the end of the world Psal. 72. 5. 17. and â—9 2 36. and 119. 89. So I have also decreed that my Church shall never totally fail Psal. 102. 28. and also that the Israelitish nation shall never be utterly abolished Ps. 83. 4. untill I do re-establish it at iâ—s last conversion V. 38. The city under the figure of Jerusalems restauration after the captivity must be understood the Churches eternall re-establishment by Christ see Zach. 14. 10. The tower see concerning these places 2 King 14. 13. 2 Chron. 26. 9. Nehem. 3. 1. Zech. 14. 10. the space here mentioned was the North side of Jerusalem V. 39. Gareb Goath these places are not mentioned elsewhere It is thought that Gareb was a little hill on the north-west side of the City the word signifying North in the Caldaick tongue and Goath is thought to be the same as Golgotha by which is meant the western side of Jerusalem V. 40. Valley this was as it is thought a certain bottom neer to mount Calvarie which served for a place to cast out ordures in and also the bodies of executed malefactors Of the ashes this seems to be some place neer to the said valley where they did use to carry the ashes of the brazen altar Levit. 4. 12. and 6. 11. these places also were on the west side The fields hereby is meant the south side where there were without the City divers closes called fields as the fullers field Isa. 7. 3. the potters field Matth. 27. 7. The horsegate of which see 2 King 11. 16. Neh. 3. 28. now this gate and brook were on the east side of the City whose whole compasse is here described by the four winds Holy that is to say unviolable protected by the Lord even as his own dwelling which by a figure must be understood of the spirituall safeguard of the Church CHAP. XXXII Vers. 5. IUisa him namely untill I take him out of the world by a naturall death Jer. 34. 4 5. V. 7. Thine uncle the Hebrew word doth also signifie cousin and in this signification it should be referred to Hanameel and not to Shallum Buy it was decreed by the Law that the next of kin might redeem the Land which was sold Levit. 25. 25. and therefore to avoid suits and contentions and for the speedier course in such sales the custom was to make an offer thereof unto the neerest of kin to the end that if he refused it it might freely be passed over to another Ruth 3. 12 13. And so doth Hanameel here Field seeing that Jeremiah was of the priestly stock Jer. 1. 1. he could not enjoy any field that was for tillage Numb 18. 20 24. So that by the word Field ought to bee understood some part of those suburbs which were appointed to the Priests for Gardens Orchards Pasâ—urâ—s c. see Numb 35. 2. And it is likely that the Law Levit. 25. 34. by which such lands could not be alienated was by processe of time altered V. 8. I knew that is to say I was perswaded by the precedent vision that what Hanameel did was by divine motion whereupon I resolved to consent unto it V. 10. Subscribed for in those dayes there were no publike notaries nor scriveners for that purpose V. 11. Sealed by this it appeareth that they did make two copies of these contracts or Instruments the one open which contained onely the sale for a remembrance and confirmation of the act the other closed and sealed which did moreover containe all the clauses of conditions assurances and private agreements ratified by the Law as it was expounded by the Doctors that one might have recourse thereunto in case of suit and for the preventing of any others that might lay any claim or have any pretence thereunto V. 12. To Baruch who was Nehemiahs houshold servant and being at liberty might do his masters businesses who was a prisoner V. 14. An earthen vessel which questionlesse was to be hidden in some secret place to serve after the return from Babylon not onely to prove the purchase but especially to make good Gods promise concerning the peoples re-establishment V. 15. Shall be that is to say this bargaine which was made in a time of the extream desolation of this country and of the peoples approaching captivitie is a token that I am assured that the people shall be re-established in their ancient possession and that the commerces of buying and selling and all other acts of civill society shall be used here again V. 18. The bosome that is to say in full measure Psal. 79. 12. V. 19. The fruit that is to say as he hath deserved V. 24. The mounts which were not onely like to your trenches in these dayes but like Galleries and Terraces of earth to fill up the ditches and to be raised up as high as the walls to fight as it were upon even ground with the besieged V. 39. I will give them that is to say I will regenerate them by my Spirit which operating in the whole body of my Church shall make them all joyntly to serve and obey me A prophesie directed to the spirituall Israel V. 41. Assuredly Heb. in truth which may also be thus understood faithfully performing and constantly maintaining what I had begun CHAP. XXXIII Vers. 2. THereof namely of the deliverance and re-establishment promised in the prcedent Chapter which in this Chapter is further confirmed V. 3. Mighty the Italian reserved things as it were in secure secresie to my selfe V. 4. By the namely which are made to withstand the enemies or to make empty places for courts of guard see Isa. 22. 10. V. 5. Of men which were slain when the City was assaulted by the enemies V. 6. Reveale that is to say causing this to happen unlookt for and beyond all hope V. 9. A name that is to say It shall be a glory to me and a common